Thoughts and co-creation

Thoughts and co-creation 3614

There is an ancient knowledge that says - "all is mind, the universe is mental". This statement, if we think using a more theistic view, suggests that all things in the universe are a manifestation of a primordial thought, a primeval consciousness. To put it differently, there is a primary intelligence behind creation. As human beings we are part of this universe, this so-called creation. Given this premise, would it be wrong to assume that we could do the same? In other words, couldn't we be co-creators in this all? In my previous writing I discussed how we could use the principles of quantum physics to reshape our reality using our thoughts. Well, if all is mind, for sure we are co-creators! We already engage in co-creations every day. Through our thoughts we change the world when create art, to engineer new technologies, or express novel ideas. Could we take this further? Could we use our minds alone to modify the reality around us? I believe we can. Our minds don't think in words, these are mere abstractions created for communication. Instead, we think in images and mental pictures. For instance, when we feel thirsty, we don't simply think of the word "water" but envision a glass or a bottle. In other words, we use symbols to express our ideas. These symbols can be incredibly powerful in guiding and influencing us at every moment - just look at why companies invest so heavily in their logos and show them as much as they can. In summary, we think using symbols, and the most effective way to access them is through mental imagery or representations. Now, could we leverage these mental pictures and our concentrated will to alter the reality around us? Could our thought, when generated and guided with strong intention, be powerful enough to vibrate particles around us and initiate co-creations? We do that on a daily basis but, often unconsciously. "Know thyself" like some ancients advised, is the first step toward mastering our thoughts and consciously using them to our benefit.

Tupan

I have several interests (too many to list here) and I would like to write about some experiences I've had and ideas about them.

6400

Candomblé 59

Tupan, 4 h.

- History - Philosophy - Other Worldly -

1.2 min read.

Candomblé is an Afro-Brazilian religion rooted in West and Central African traditions that took shape in Brazil through enslaved Yoruba (Ketu/Nagô), Fon (Jeje), and Bantu (Angola/Congo) peoples. It is based on living relationships with the orixás (Jeje: voduns; Angola: inkices)—deities of nature and human experience—each with their own colors, rhythms, foods, stories, and temperaments. Ceremonies take place in a terreiro under the leadership of an iyalorixá or babalorixá, supported by ogãs (ritual musicians/guardians) and ekedes (female ritual attendants). Through singing, drumming on atabaques, dancing, and strict ritual etiquette, devotees cultivate and circulate axé (sacred vitality). The three main drums-rum. rumpi, and lê-have specific patterns for each orixá, and liturgical songs usually preserve Yoruba and Bantu words that transmit theology and history. During the ceremonies, the orixás may “take over” (sometimes called mounting) initiated mediums in spirit possession, bringing counsel and healing to the community. Offerings and sacred foods are prepared with rules of purity and respect; initiation is a long apprenticeship involving seclusion, ritual shaving (raspagem), obligations, and the building of one’s personal relationship with patron orixás. New initiates (iaôs) receive sacred objects and taboos (quizilas) that guide daily life and protect their axé. Divination—often performed using cowrie shells (jogo de búzios) or Ifá—guides decisions, diagnoses imbalances, and prescribes ebós (remedies/offerings). Many houses historically masked orixás with Catholic saints to survive persecution, yet Candomblé maintains its own theology, ritual language, and ethics. Each “nation” (Ketu, Angola, Jeje, and others) keeps distinct musical styles, liturgical languages, and ritual aesthetics while honoring common principles. The religion values humility, reciprocity, care for elders and initiates, and practical service—healing, protection, and community solidarity. Terreiros keep pejis (shrines) and sacred trees, and many lead environmental and social projects as an expression of respect for the natural forces embodied by the orixás. Public festivals mark the calendar with processions, communal meals, and songs that celebrate the houses’ lineages. Today Candomblé thrives across Brazil and the diaspora, adapting to modern life while safeguarding initiatory secrecy, ritual precision, and the dignity of African-descended wisdom. Despite ongoing prejudice, legal recognition and cultural pride have strengthened terreiros, allowing them to teach, serve, and preserve traditions for future generations.