Think Forward.

Le “Conseil de la paix” de Trump : pragmatisme stratégique ou signal d’alarme pour l’ordre international ? 86

L’invitation adressée par le président américain Donald Trump à Sa Majesté le Roi Mohammed VI pour intégrer le nouveau « Conseil de la paix » marque un tournant significatif dans la pratique contemporaine des relations internationales. Elle ne relève ni du protocole ni du symbolique, mais s’inscrit dans une reconfiguration assumée des mécanismes de gestion des conflits mondiaux. L’acceptation de cette invitation par le Souverain, alors que le président algérien n’a pas été convié et que l’Afrique demeure largement sous-représentée pour ne pas dire ignorée, souligne une logique sélective fondée non sur la géographie ou l’idéologie, mais sur l’utilité politique telle que perçue de l'acteur mondial que sont les USA. Dans le communiqué officiel annonçant l'acceptation du Souverain, il a été explicitement rappelé les fondamentaux de la diplomatie marocaine vis à vis de la question palestinienne et notamment la solution à deux états vivant côte à côte. Les relations de confiance tant avec les parties arabes concernés notamment les palestiniens de Gaza et ceux de Cisjordanie d'un coté, qu'avec Israël de l'autre, laisse entrevoir parfaitement le rôle qui sera celui du Royaume dans l'instauration de la paix et pour la reconstruction de la région. N'est ce pas une façon directe de consacrer une diplomatie de résultats face à l’essoufflement du multilatéralisme qui bat de l'aile depuis belle lurette. Depuis des décennies, les grandes institutions internationales, au premier rang desquelles l’ONU, peinent à résoudre des conflits prolongés. Le Conseil de sécurité est paralysé par le droit de veto, les processus de paix sont figés, les missions onusiennes sans horizon politique clair : les symptômes d’un système saturé sont évidents. Le Conseil de la paix voulu par Donald Trump s’inscrit lui dans une logique de rupture. Il ne cherche ni à produire du droit international ni à imposer des normes universelles, mais à créer un cadre informel de négociation directe entre acteurs influents, y compris ceux que le système onusien peine à intégrer de manière opérationnelle. Dans ce contexte le Maroc est surement un acteur de stabilité et un médiateur discret, crédible et efficace. La présence du Roi du Maroc dans cette instance reflète une reconnaissance internationale d’un modèle diplomatique fondé sur la stabilité, la continuité et le pragmatisme. Le Maroc s’est imposé comme un acteur capable de dialoguer avec des partenaires aux intérêts divergents, tout en maintenant une ligne stratégique claire et chacun sait que c'est Sa Majesté lui même qui à a initié cette vision et qui conduit cette diplomatie distinguée. C'est ce qui explique le caractère particulier de l'invitation adressée au souverain. À l’inverse, l’exclusion de certains États révèle les limites d’une diplomatie fondée sur la conflictualité permanente et la posture idéologique aveugle. Dans une logique trumpienne, l’efficacité prévaut sur la représentativité. Le pragmatisme sur la stérilité et l'aveuglement idéologique désuet. La question est alors de comprendre si dans ce contexte l'ONU est marginalisée ou poussée à la réforme ? Ce Conseil ne signe pas la fin de l’ONU pour l'immédiat en tout cas, mais en expose la crise existentielle. Si une instance parallèle parvient à obtenir, rapidement, des résultats tangibles, comme cela est revendiqué sur certains dossiers africains entre autres, alors la question de la légitimité fonctionnelle du système onusien se posera avec acuité. L’initiative du Président Trump peut ainsi être interprétée comme un déclencheur : soit d’un affaiblissement progressif de l’ONU qu'il n'affectionne pas trop, soit d’une réforme profonde de ses mécanismes décisionnels, notamment du Conseil de sécurité. Et comme le président Trump est déjà à mi mandant et qu'il ne peut en briguer un autre, alors il faut comprendre que les choses vont aller très vite. Le contexte est aussi très particulier avec une fracture transatlantique révélatrice d'un malaise qui couve depuis le premier mandant de Trump qui n'accepte plus de défendre une Europe hostile et de plus en plus tributaire des budgets américains pour cette défense. Le refus de pays européens, dont la France, de rejoindre cette nouvelle instance traduit une divergence stratégique croissante entre l’Europe et les États-Unis. Là où Washington privilégie le rapport de force et la négociation directe, l’Europe demeure attachée à un multilatéralisme normatif, parfois déconnecté des réalités du terrain. Son hypocrisie diplomatique et ses deux poids deux mesures sur pas mal de questions sont ici mis à nu. Sa position et son enlisement en Ukraine témoigne bien de la situation anachronique de sa stratégie. L'invitation de Vladimir Poutine, accentue cette fracture, notamment dans le contexte des conflits en Ukraine et des tensions géopolitiques en Arctique. L'Europe ne sait plus sur quel terrain aller avec le Président Trump. Comment interpréter le propos du Président Macron qui, à Davos, dit qu'il n'acceptait pas la loi du plus fort sans le nommer. C'est qui le plus fort dès lors que celui à qui il fait illusion est bien l'initiateur du nouveau Conseil...Ne s'agit il pas ici véritablement d'un partage de puissance? Pourquoi alors refuser d'en faire partie! Et puis à Trump de répondre à Macron en refusant une invitation à une réunion du G7... Le Conseil de Paix de Donald Trump pour l'instant, n’est ni une alternative institutionnelle complète à l’ONU ni une simple initiative conjoncturelle. Il est le symptôme d’un monde impatient face à l’inefficacité des cadres traditionnels. Dans ce contexte, le rôle qui sera celui du Roi du Maroc illustre la montée en puissance d’acteurs capables d’articuler pragmatisme, stabilité et crédibilité internationale. Plus qu’un changement d’architecture, cette initiative révèle une transformation profonde des règles implicites de la gouvernance mondiale. Et comme le siège du Conseil n'est pas encore connu pourquoi ne pas le voir s'installer au Maroc. L'invitation spéciale adressée à Sa Majesté le Roi Mohammed VI est de bonne augure et peut être aussi comprise dans cette optique. Le Maroc deviendrait ainsi le centre névralgique de la Paix dans le monde.
Aziz Daouda Aziz Daouda

Aziz Daouda

Directeur Technique et du Développement de la Confédération Africaine d'Athlétisme. Passionné du Maroc, passionné d'Afrique. Concerné par ce qui se passe, formulant mon point de vue quand j'en ai un. Humaniste, j'essaye de l'être, humain je veux l'être. Mon histoire est intimement liée à l'athlétisme marocain et mondial. J'ai eu le privilège de participer à la gloire de mon pays .


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Trump’s “Council of Peace”: Strategic Pragmatism or Alarm Signal for the International Order? 226

The invitation extended by U.S. President Donald Trump to His Majesty King Mohammed VI to join the new “Council of Peace” marks a significant turning point in contemporary international relations practice. It stems neither from protocol nor symbolism, but fits into an assumed reconfiguration of global conflict management mechanisms. The Sovereign's acceptance of this invitation, while the Algerian president was not invited and Africa remains largely underrepresented, if not ignored, highlights a selective logic based not on geography or ideology, but on political utility as perceived by the USA as a global actor. In the official communiqué announcing the Sovereign's acceptance, Morocco's diplomatic fundamentals regarding the Palestinian issue were explicitly reiterated, particularly the two-state solution with states living side by side. The trust-based relations with the concerned Arab parties, especially Palestinians in Gaza and the West Bank on one side, and Israel on the other, perfectly foreshadow the role the Kingdom will play in establishing peace and rebuilding the region. Isn't this a direct way to consecrate a results-oriented diplomacy in the face of the long-ailing multilateralism that has been faltering for quite some time? For decades, major international institutions, starting with the UN, have struggled to resolve protracted conflicts. The Security Council is paralyzed by the veto right, peace processes are stalled, UN missions lack a clear political horizon: the symptoms of a saturated system are evident. Donald Trump's envisioned Council of Peace, by contrast, follows a logic of rupture. It seeks neither to produce international law nor to impose universal norms, but to create an informal framework for direct negotiation among influential actors, including those the UN system struggles to integrate operationally. In this context, Morocco is undoubtedly a stability actor and a discreet, credible, and effective mediator. The presence of the King of Morocco in this body reflects international recognition of a diplomatic model founded on stability, continuity, and pragmatism. Morocco has established itself as an actor capable of dialoguing with partners of divergent interests while maintaining a clear strategic line, and everyone knows that it is His Majesty himself who initiated this vision and leads this distinguished diplomacy. This explains the particular nature of the invitation addressed to the Sovereign. Conversely, the exclusion of certain states reveals the limits of a diplomacy based on permanent conflictuality and blind ideological posturing. In a Trumpian logic, effectiveness trumps representativeness. Pragmatism prevails over sterility and outdated ideological blindness. The question then becomes: in this context, is the UN being marginalized or pushed toward reform? This Council does not signal the immediate end of the UN, but it exposes its existential crisis. If a parallel body achieves tangible results quickly, as claimed on certain African dossiers, among others, then the question of the UN system's functional legitimacy will arise acutely. President Trump's initiative can thus be seen as a trigger: either for a progressive weakening of the UN, which he has little fondness for, or for a profound reform of its decision-making mechanisms, particularly the Security Council. And since President Trump is already midway through his term and cannot run again, things will move very quickly. The context is also highly particular, with a transatlantic fracture revealing a malaise that has been simmering since Trump's first term, he no longer accepts defending a hostile Europe that is increasingly dependent on American budgets for its defense. The refusal of European countries, including France, to join this new body translates a growing strategic divergence between Europe and the United States. While Washington prioritizes power dynamics and direct negotiation, Europe remains attached to a normative multilateralism, sometimes disconnected from ground realities. Its diplomatic hypocrisy and double standards on many issues are laid bare here. Its position and quagmire in Ukraine testify to the anachronistic state of its strategy. The invitation to Vladimir Putin accentuates this fracture, especially in the context of the Ukraine conflict and geopolitical tensions in the Arctic. Europe no longer knows on what ground to engage with President Trump. How to interpret President Macron's statement at Davos, where he said he did not accept the law of the strongest without naming it? Who is the strongest, then, when the one he alludes to is precisely the initiator of the new Council? Isn't this truly a sharing of power? Why refuse to be part of it! And then Trump responds to Macron by declining an invitation to a G7 meeting... For now, Donald Trump's Council of Peace is neither a complete institutional alternative to the UN nor a mere conjunctural initiative. It is the symptom of a world impatient with the ineffectiveness of traditional frameworks. In this context, the role that the King of Morocco will play illustrates the rise of actors capable of articulating pragmatism, stability, and international credibility. More than an architectural change, this initiative reveals a profound transformation of the implicit rules of global governance. And since the Council's seat is not yet known, why not envision it being established in Morocco? The special invitation addressed to His Majesty King Mohammed VI is a good omen and could even be understood in this light. Morocco would thus become the nerve center of Peace in the world.

The First Kill and the Conquest of Outer Space 720

When I watched "2001: A Space Odyssey" for the first time, directed by Stanley Kubrick, I must have been around 12 to 14 years old. Obviously, I understood absolutely nothing. I watched it driven purely by my affinity for science fiction, more specifically for the theme of space. However, when I watched it again almost 20 years later, already graduated as a biologist, I arrived at an understanding of the first act that I believe few people have had. At least that was my perception, since none of the people I spoke to about it saw the connection that I am about to present. There is a striking scene in the film that I call “The Cut”: the abrupt transition from the first to the second act, in which an ancestral primate of humankind, holding a bone, throws it into the air, and the camera follows the bone as it rises until the director cuts to a space station in a future time. The message I perceived was that, at the moment these hominids began to consume meat, since before that they gathered seeds, ate roots and vegetables alongside herbivorous animals, there was a significant change that, in my view, represented an evolutionary leap. When an individual noticed the skeleton of an animal, there was a long, robust bone, probably a femur. He picked up this bone and began to manipulate it until he discovered that it could be used as a weapon. Wisely, the director alternates scenes of this individual testing the new weapon with scenes of him killing an animal that lived among them, followed immediately by scenes of them feeding on the meat of that slaughtered animal. We know that, among all sources of protein, meat has the highest protein content in the diet, and it is very likely that this increase in protein intake in the diet of our ancestors enabled an increase in brain mass and, consequently, an increase in cranial volume. This can be observed by comparing skulls of other closely related primates, such as chimpanzees, gorillas, and orangutans, and even fossil skulls that have been found. This difference is evident, allowing us to conclude that this was what propelled us evolutionarily in relation to our relatives within the primate order. It is clear in the scenes that, in addition to using the bone as a tool to kill prey, it was also used as a weapon to attack other groups or to defend against them, since behavior related to dispute and conquest has always been part of our construction as a biological species. And what is the relationship between all of this and the famous “cut” at the end of the film’s first act? It is that, at the moment our ancestors began to feed on meat, a process of brain enlargement began, which led to an increase in intelligence, an essential condition that would later make possible the conquest of outer space, as shown in the abrupt cut from the scene of the bone being thrown into the air to a space station in orbit. Well, this was my free interpretation of that important moment in the film. For this reason, I invite everyone to take a careful look at the messages that are conveyed, whether in films, songs, or works of art in general. The author has the need to communicate something through their art.

AFCON 2025: When Morocco Believes in Itself and in Africa.. 741

In 1961, John F.Kennedy issued an immortal challenge to Americans: "Ask not what your country can do for you—ask what you can do for your country." This call to individual responsibility helped forge a collective mindset rooted in civic engagement and self-transcendence. Contemporary America still bears the imprint of this philosophy in many ways. Decades later, Barack Obama rallied crowds with "Yes we can," a cry of unity and collective determination, while Donald Trump popularized "Make America Great Again," a slogan of national rebirth. These formulas are more than mere words: they crystallize moments when a people rediscover themselves, mobilize, and project toward the future. A kind of regeneration for a power afraid of falling, a way to revitalize a nation prone to forgetting itself or resting on its laurels? Morocco has also known this grammar of national mobilization. The late Hassan II forcefully reminded in one of his speeches: "We will only achieve this goal by translating nationalism into citizenship and by moving national consciousness from mere love for the homeland to effective engagement in building a Morocco that is a source of pride for all Moroccans." A founding vision: loving Morocco is not enough; it must be built. In the same spirit, His Majesty King Mohammed VI stated, on the occasion of the 2019 Throne Day, that "Morocco belongs to all Moroccans because it is our common home," calling on each to contribute to its construction, its development, as well as to the preservation of its unity, security, and stability. More recently, on the 2024 Throne Day, the Sovereign again emphasized the need to "pool the efforts of all Moroccans" and appealed to their patriotism as well as to their sense of individual and collective responsibility. A message that resonates, in Moroccan style, like a national "Yes we can," aimed at overcoming socio-economic challenges and consolidating achievements. **AFCON 2025: A Revealer of National Confidence.** It is in this context that Morocco experienced a major turning point with the organization of the 2025 Africa Cup of Nations. Well before kickoff, the AFCON was already acting as a powerful revealer: a revealer of the level of development achieved by the Kingdom, but also of the renewed confidence of Moroccans in their collective capacities. The international competition hosted by Morocco demonstrated unparalleled capacity: modern stadiums meeting the most demanding standards, extensive highway networks, efficient rail hubs, increasingly clean and organized cities, civility widely praised by visitors. Casablanca, Rabat, Tangier, Marrakech, or Agadir as examples only, embody this Morocco that advances, invests, and projects toward a bright future. These progresses are not the fruit of chance. They result from a strategic vision driven by His Majesty King Mohammed VI and translated into structuring investments: more than 2,000 km of highways built since the early 2000s, the Tanger Med port complex becoming a global reference in transshipment, or an ambitious energy policy aiming for over 52% renewable energies in the national mix by 2030. Thus, AFCON 2025 crowns a long-term process, not just a one-off flash. **Resilience, Solidarity, and International Credibility.** Even before the sporting event, the Al Haouz earthquake in September 2023 had already highlighted the resilience of the Moroccan nation. Faced with a major human tragedy, spontaneous solidarity—mass collections, citizen volunteering, mobilization of institutions, and the state's rapid intervention under royal impetus—demonstrated the strength of the national bond. The ongoing reconstruction has reinforced the conviction that Morocco knows how to face adversity. At the same time, macroeconomic indicators attest to an overall positive trajectory: gradual improvement in GDP per capita over the medium term, rise of sectors like automotive, aeronautics, and green energies, affirmation of the Kingdom as a central diplomatic actor in Africa. This international credibility, sometimes a source of regional tensions or criticisms, above all confirms that Morocco has crossed a strategic threshold. **A Success That Calls for More Engagement.** But this success is not an end in itself. It calls for more individual and collective efforts, more mutual trust between citizens, businesses, and institutions. More than ever, the question posed by Kennedy remains relevant: "What am I doing for my country?" Every Moroccan, at their level, is called upon. This dynamic rests on a common denominator: solidarity, extended by work, innovation, and responsibility. It translates into local initiatives, the rise of tech hubs in Casablanca, Rabat, or Tangier, investment in human capital, and adherence to the New Development Model, which aims for a more inclusive, more productive Morocco, better positioned in the global economy. **An Assumed African Ambition.** AFCON 2025 must also be understood as a moment of African fraternity. Morocco has affirmed its continental vocation there: to pull upward, share experience, strengthen South-South partnerships and economic interdependencies. Security, climate, social, and economic challenges are common; responses must be too. Morocco's destiny is inseparable from that of Africa, and Africa's depends on Morocco as well. A prosperous Morocco is an excellent locomotive for the rest of the continent, especially in the region. Sterile criticisms and entrenched or passing jealousies never withstand the seriousness of work, the constancy of effort, and the clarity of vision for long. Only the countries that advance, invest, and unite endure. **A Clear Mission.** The mission is now crystal clear: persevere, aim higher, stronger, and more united, under the leadership of His Majesty King Mohammed VI. Not by copying imported slogans, but by innovating, assuming our singularity, and confidently occupying the place that is naturally Morocco's on the global chessboard. Yes, "Yes we can," Moroccan style. Let us build together a stronger Morocco and a more confident Africa, not through denigration or sterile comparison, but through work, complementarity, and collective engagement. The world advances and waits for no one. Morocco has understood this. It is now up to each to choose: join this movement or stay on the sidelines of History. There will always be football cups.

Morocco Facing the Red Poppy Syndrome: When Success Becomes a Target... 738

We often speak of the "red poppy syndrome," or *Tall Poppy Syndrome* in English. This is a sociological and cultural theory according to which, in certain groups or societies, those who outperform others, succeed too much, or stand out excessively are criticized, belittled, or "cut down" to preserve a semblance of equality within the group. In short, success disturbs and becomes detrimental to those who lack it. Efforts are then made in all directions to at least denigrate and gossip about those who excel. The metaphor comes precisely from the idea that, in a field of poppies, those that grow taller than the others are cut down to keep the field uniform. The red poppy syndrome thus refers to this well-known mechanism by which success that is too visible calls not for emulation, but for the will to bring it down by any means necessary. On the African regional scale, Morocco today provides the clearest illustration. Not because it proclaims itself a model, but because its achievements impose themselves, provoking tensions, jealousies, and obstructionist strategies. In essence, a Morocco that disturbs because it succeeds. In recent years, the Kingdom has relentlessly accumulated transformative successes: active African diplomacy, high-quality infrastructure, especially world-class sports facilities, recognized organizational credibility, and sports results that are no longer exceptions but the norm. This dynamic, far from rallying others around the country, has awakened in certain regional actors an obsession with systematic contestation, without scruple or limit. The hosting of the Africa Cup of Nations in Morocco should have been celebrated as a moment of continental unity and collective African success. Instead, for its detractors, it turned into a battlefield for sabotage aimed less at the event itself than at the host country. The neighborhood is not unrelated to this evident strategy of indirect sabotage that anyone can verify. In this context, it would be naive not to see the role played by Algeria, locked in a rivalry with Morocco that has become almost doctrinal. Unable to compete on the field of performance, Algiers has long shifted the battle to the terrain of discreditation, suspicion, and peripheral agitation. Failing to prevent the awarding or holding of the competition, the strategy consisted of polluting its narrative environment: questioning fairness, sowing doubt about refereeing, insinuating collusions, manufacturing suspicion where facts resist. A classic method: when you can't cut down the poppy, you try to tarnish its color. And since it always finds support among some, ideologized media relays have perfectly taken up the baton. This enterprise would not have had the same reach without the active involvement of certain ideologically aligned French journalists, often from circles marked by long-standing hostility toward Morocco and its monarchy. Throughout the competition, a segment of this so-called "progressive" press poured out venom in the form of insinuations, kangaroo courts, and barely veiled accusations against the Royal Moroccan Football Federation and its leaders, if not the Moroccan state itself. Investigative journalism here gave way to disguised activism, where suspicion substitutes for proof and Moroccan success becomes, by principle, suspect. This treatment was neither neutral nor innocent: it was part of a delegitimization strategy, carefully maintained. By ricochet, certain African complicities emerged, and recycled frustrations became uninhibited. Even more concerning, attitudes from some African officials or leaders have fueled this toxic climate. Untimely statements, outrageous contestations, misplaced victimhood postures: so many elements that gave the impression that sports frustrations were recycled into political accusations, in disregard of sports ethics. Whether conscious instrumentalization or mere opportunism, the result is the same: an attempt to weaken Morocco by voices supposed to embody the spirit of African fraternity. But despite everything, the maneuver failed and is turning against its instigators. For reality is stubborn. The Africa Cup of Nations in Morocco was a resounding organizational, popular, financial, media, economic, and sporting success. African fans, delegations, and honest observers saw and experienced it. Suspicion campaigns did not mask the essential: Morocco delivered what it promised. In the end, this episode reveals a simple and disturbing truth: the problem is not that Morocco wins, organizes, and advances. The problem, for some, is that it does so too well, too visibly, too sustainably while they fail to do so. And in an African field of poppies, those who relentlessly try to cut down the one that stands out often end up revealing their own inability to grow. The beautiful poppy will continue to grow... especially since it has been well watered by abundant rain. Thank God. As for the Cups, there will be plenty more opportunities to lift them...

The Rabat Aporia: Anatomy of a Procedural Collapse – The 2025 AFCON Final Fiasco 820

The final chapter of the 2025 Africa Cup of Nations, pitting Morocco against Senegal in the heart of the capital, will not merely be remembered as a high-octane athletic duel. Instead, it has evolved into a definitive case study of institutional gridlock. Caught in the friction between IFAB’s Laws of the Game and the labyrinthine CAF Disciplinary Code, the incident of January 18th at the Moulay Abdellah Stadium transcends a simple disciplinary spat. It exposes a legal "gray zone" where procedure faltered alongside authority, revealing a seismic rift where subjective interpretation overrode the strictures of normative alignment. I. The Materiality of Facts: The Engineering of "Passive Resistance" Contrary to the inflammatory narratives that spread in the heat of the moment, the Senegalese squad never executed an irreversible physical withdrawal from the field of play. While there were visible inclinations toward the touchline—acting as a symbolic defiance of the officiating crew—the players remained within the technical perimeter. This effectively neutralized the immediate trigger of Article 82 of the CAF regulations. Legally, this distinction is paramount: we are not dealing with a forfeiture by abandonment, but rather a state of tactical paralysis. This maneuver appears to stem from a sophisticated instrumentalization of the rulebook, designed to occupy a space that freezes administrative sanctions. By exploiting the ambiguity between vehement protest and outright insubordination, the bench utilized the boundary lines as a strategic lever, sidestepping irreversible penalties in favor of a more pliable disciplinary framework. II. Procedural Flaws and the "Suspect Celerity" of Officiating The match’s conclusion witnessed a manifest erosion of the official’s sovereignty, underscored by two critical departures from international standards. The crux of the dispute—and the inherent weakness of any future sanction—lies in the officiating body’s management of the temporal dimension. Both IFAB directives and the CAF Disciplinary Code mandate a stringent protocol of diligence before any declaration of forfeiture: Encroachment of Technical Zones: Under Law 12, the intrusion of staff members onto the pitch should have triggered a wave of dismissals. This inertia cannot be dismissed as a mere lapse in judgment; it represents a fundamental breach of the match’s legal security. The Overlooked Notice Period: An official is required to grant a legal window for reflection—typically five to ten minutes—to allow the captain to restore order. In Rabat, this timeframe was either ignored or, at the very least, improperly formalized. By failing to explicitly notify the captain—the sole sui generis interlocutor on the pitch—that the formal "default clock" had started, the referee created a state of manifest legal insecurity. The procedural error here is twofold. By failing to formally summon the players to resume within the allotted time, the referee denied the opposing federation the chance to comply with the rules. One cannot hand down a sentence as final as a forfeiture (a 3-0 loss) without scrupulously following the "procedural roadmap" of the crisis. This indecisive haste transforms the incident into a processual failure. The chaos in Rabat was not solely the work of defiant players, but of an officiating team that failed to enforce the temporal framework dictated by international norms. The Enigma of Law 14: The decisive penalty, marred by a blatant early movement by the goalkeeper, imperatively required a VAR-led retake. Referee Jean-Jacques Ndala’s decision to blow the final whistle with such intriguing speed suggests "situational officiating." By bypassing technological verification, the official seemingly prioritized short-term security concerns over the integrity of the result. III. From Organizational Sanctions to the Imperative of Federal Recourse The erratic resumption of play just before the final whistle confirmed the impotence of the current organizational regime. Unable to formalize an organic and definitive abandonment, CAF is forced to retreat to Articles 146 and 147 of its Disciplinary Code. However, while these tools allow for the punishment of "unsportsmanlike conduct" through federal fines, they are merely bandages on an open wound, incapable of restoring the compromised sporting equity. Faced with what must be termed a denial of sporting justice, the Royal Moroccan Football Federation (FRMF) cannot remain a passive observer. It must exercise its legal right of appeal to move the dispute from the emotional sphere to a structured administrative procedure. The imperative here is normative: to demand a rigorous investigation into the procedural integrity of those final moments, transforming a legitimate sense of grievance into a sovereign and irrefutable legal action. CAF now finds itself before a mirror: to demand absolute discipline, it must first guarantee the infallibility of its officials. Such precedents must be handled with a rigor that leaves no room for arbitrariness, enshrining the excellence and normative alignment we expect. The 2025 final serves as a catalyst. Without a deep overhaul to codify "coordinated disobedience," technical compliance will remain a hostage to the balance of power on the pitch.

Chaos Magick 1073

Chaos Magick is a modern magical tradition that emerged in the late twentieth century, emphasizing practical results, flexibility, and experimentation over fixed belief systems or inherited dogma. Rather than adhering to a single cosmology or spiritual authority, Chaos Magick treats belief itself as a tool—something to be adopted, modified, or discarded according to its effectiveness. The movement is most strongly associated with Peter J. Carroll and Ray Sherwin, whose writings in the 1970s and 1980s helped formalize its principles. Drawing inspiration from earlier occult systems—such as ceremonial magic, shamanism, Eastern mysticism, and even science fiction—Chaos Magick deliberately rejects the idea that any single symbolic framework is objectively true. At the core of Chaos Magick is the principle that gnosis, or a focused altered state of consciousness, is essential for magical work. Gnosis can be achieved through intense concentration, meditation, ecstatic practices, ritualized movement, sensory overload, or deep silence. In this state, the conscious mind is bypassed, allowing intent to be impressed more directly upon the subconscious. One of the best-known techniques in Chaos Magick is sigilization. A sigil is created by transforming a clear intention into an abstract symbol, which is then charged during a gnosis state and subsequently forgotten. The forgetting is considered crucial, as it prevents conscious interference and allows the intention to operate at a deeper psychological or symbolic level. Unlike traditional magical systems, Chaos Magick places little emphasis on moral absolutes, hierarchies of spirits, or prescribed rituals. Practitioners may freely borrow gods, demons, angels, archetypes, or fictional entities, using them as temporary symbolic lenses rather than literal beings—although individual interpretations vary widely. What matters is not belief in an external authority, but whether the practice produces meaningful change. Chaos Magick is also strongly influenced by postmodern philosophy, psychology, and systems theory. It embraces uncertainty, contradiction, and paradox, viewing reality as fluid and participatory rather than fixed. This makes it particularly appealing to practitioners who are skeptical of tradition yet still interested in ritual, symbolism, and altered states of consciousness. Chaos Magick is a pragmatic and experimental approach to magic that prioritizes results over belief, adaptability over tradition, and personal experience over doctrine. It represents a distinctly modern form of occult practice—one that mirrors contemporary views of reality as dynamic, subjective, and shaped by perception and intent.

AFCON: The urgent need for a code of ethics to restore the spirit of African football 1245

The very recent Africa Cup of Nations in Morocco, intended as a celebration of African football in all its diversity and fervor, has left a bitter taste, profound bitterness, immeasurable disappointment, immense pain, and injuries. *What a shame to reward a country that gave everything to celebrate Africa in this way. What a disgrace to incite crowds to commit physical aggressions and to may leave a family orphaned.* Beyond sporting performances, several behaviors observed throughout the competition have sparked incomprehension, indignation, and sometimes shame. Verbal outbursts, provocative attitudes, repeated questioning of refereeing, and irresponsible statements from those meant to embody the very values of sport have tarnished the image of the AFCON. In press conferences, organized by the CAF to glorify the sport, and outside them, some have uttered unbelievable remarks, born of their overactive imaginations and petty foolish calculations. The peak of these excesses was reached during the final, with the unworthy behavior of a coach, now widely relayed and commented on by media and social networks. Whatever tensions are inherent to a match of this level, nothing can justify attitudes contrary to the values of sport, respect, and fair play. This is not merely a matter of emotion or rivalry, but of responsibility toward a youth and a continent in the making. The AFCON in Morocco was not just any competition. It was a showcase for African football, watched by the entire world and followed by millions of young people seeking role models. Coaches, players, officials, and leaders are not mere actors: they are references, symbols, and ambassadors. Faced with this damaging reality, it is imperative for the Confederation of African Football (CAF) to take a decisive step forward. Sporadic sanctions, often seen as late or inconsistent, are no longer enough. It is time to establish a binding, clear, and universal code of ethics that every AFCON participant must sign before the competition begins, starting from the qualifying rounds. A moral and legal commitment, a sine qua non condition for participation. Such a code would not aim to curb passion or freedom of expression, but to set clear boundaries between competition and excess, between legitimate contestation and public irresponsibility. The said AFCON Code of Ethics would rest on eight clear, precise, and binding pillars. **1. The fundamental principles of the code would be:** - Respect for football's values: fair play, integrity, dignity, and mutual respect - Respect for the image and reputation of African football - Individual and collective responsibility of every participant **2. Behavior on the field and in the technical area would be strictly regulated:** - Prohibition of any aggressive, provocative, or insulting behavior - Absolute respect for referees and officials, regardless of decisions - Prohibition of gestures, words, or attitudes inciting violence or hatred **3. Off-field behavior is part of the whole:** - Respect for opponents, supporters, media, and institutions - Prohibition of any form of discrimination: racial, national, religious, or otherwise - Exemplary behavior in public places, hotels, stadiums, and mixed zones **4. Communication and public statements must above all respect the rules:** - Obligation of restraint and responsibility in media declarations - Prohibition of questioning the integrity of refereeing without established proof, except before the relevant bodies and not through any other channel - Prohibition of inciting violence or hostile contestation through gesture or word **5. The responsibility of coaches and leaders is fundamental:** - Reinforced obligation of exemplarity due to their authority role - Direct responsibility for the behavior of the technical staff - Commitment to defuse tensions rather than fuel them **6. Social networks and digital communication are part of the game and the competition:** - Application of the code of ethics to social media posts - Personal responsibility for published or relayed messages - Prohibition of defamatory, hateful, or provocative statements **7. Sanctions must be exemplary and without complacency:** - Progressive and clearly defined sanctions: warning, fine, suspension, permanent exclusion - Immediate and transparent application of sanctions - Possibility of aggravated sanctions in case of recidivism or serious acts **8. Formal commitment is a prerequisite for participation in any competition:** - Mandatory signature of the code by all players, coaches, leaders, and officials in an individual document accompanying the lists of players and officials entered in African competitions - Signature of the code is a prerequisite for any AFCON accreditation - Mandatory written acknowledgment of sanctions in case of violation The purpose of the code is obviously to establish exemplarity to protect the future of African football and its competitions. Introducing a code of ethics into AFCON participation procedures is not an admission of weakness, but a sign of maturity. African football has reached a level of visibility and competitiveness thanks to this AFCON in Morocco. The level achieved demands high standards and guarantees. *We cannot tolerate an overheated individual causing an entire edifice to collapse and lives to be threatened, or even lost. Passion can no longer serve as an alibi for excess, victory can never justify the loss of values, and fervor cannot absolve excessive behavior.* The AFCON must remain a celebration, not a theater of excesses. By establishing a clear ethical framework, the CAF would send a strong message: African football must advance, structure itself, and respect itself. Football must unite rather than provoke hatred, hostility, repulsion, crises between nations, or even fuel diplomatic chill... Not to mention more.

Mental Archaeology for the Rescue of My True Essence 1373

Like an archaeologist, I embarked on a true journey with the purpose of finding the site where my essence was left behind and buried under new constructions. Today, I see clearly that it was a great mistake to abandon the path that had always been prepared for me. Therefore, it is now necessary to carry out a true archaeological work and excavate everything I denied, ignored, and left behind. Excavating my mind has been a hard and time-consuming task, for it is necessary to remove layers that, for a long time, have been covering my true essence. Now, what matters most is to find all of this well preserved. And once my true essence is found, I have no doubt that my spiritual growth will finally take place. But I also know that I will face heavier battles, since the egregores in which we are fully immersed do not accept this rupture, as it is we who feed them. What motivates me is knowing that it is entirely possible to break free from these egregores, from our limiting beliefs, and from everything that imprisons us while we are in this state. I felt my spirit crying out for freedom all this time, and I believed I was giving it that freedom. But today I recognize my mistake, and now I finally understand why, even believing my spirit was free, I continued to hear its cries and lamentations. My moment is now! Everything is in motion! I am broken, but the process of regeneration has already begun. And, as I heard from a very important voice, and continue to hear every day, at various moments: “It is already happening!” I have received a new strength. I am fully aware that I will still face many obstacles; however, the difference now is that, knowing I have found the true archaeological site of my mind and having already begun the excavations, and started to uncover the first artifacts that make up this lost treasure, I am filled with hope and renew my faith in my success for this second half of my life on this plane. After all, I am certain that I am worthy of all the abundance and prosperity that the universe already has prepared to deliver to me, and that I will take possession of everything that was created and envisioned for me. Seek your true essence. And if you have already found it and hold it in your hands, never let it go for anything.

Akhenouch's Departure from the RNI: Hasty Decision or Strategic Gambit? 1595

But what really happened? Why such a lightning announcement? Why such a rushed exit by Si Aziz Akhenouch from the helm of the Rassemblement National des Indépendants (RNI), when everything seemed to be going his way? Since taking the reins in 2016, the RNI has experienced a meteoric rise. From a marginal party with just a few dozen MPs, it became the leading parliamentary force after the 2021 legislative elections, with 102 elected members. Even better, it leads the Executive, chairs the House of Representatives, and holds a central position in the institutional architecture. On all classic indicators of political power, Akhenouch is at the top. So, one question arises: why leave now? And above all, why rush an extraordinary congress on February 7, originally scheduled for March, for such a modest time gain? The explanation deserves more than speculation about shadowy forces or backstage plots. Let's stick to cold, rational political logic to unpack Si Akhenouch's bombshell decision, a leader who stands out in Morocco's political landscape. Whether you like him or not, Aziz Akhenouch embodies a bold, modern politics, almost "American-style": focused on performance, communication, and organizational efficiency rather than ideology. He anticipated Morocco's transformations and supported the modernization of infrastructure (high-speed rail, ports, airports). He delivered economic growth, with GDP up 3% in 2024 and even more impressive figures for 2025, despite inflation. He also weathered or triggered a major sociological shift in politics. Gone are the nostalgic independence-era parties, stuck in left/right or rural/urban divides. Akhenouch wooed a pragmatic, de-ideologized electorate—perhaps especially Generation Z, sensitive to tangible results like expanded social coverage (generalized AMO in 2023). People want achievements that make daily life easier, not incantatory speeches. But from victorious leader, Akhenouch has become the scapegoat. Power comes at a price. Since his appointment as head of government in 2021, he has crystallized all the anger and social unrest. For the contentious public, he symbolizes illicit enrichment, the blurring of business and politics, "predatory capitalism." This often comes out in catchy slogan chants that name him explicitly. Fuel over 15 DH per liter? His fault. Vegetables up 20%? Same. Post-Covid hospital saturations? He should have anticipated. Floods, why didn't he warn? Any rational analysis becomes inaudible. Yet far from retreating, he has multiplied "made in USA" mega-rallies across the country, affirming the RNI's vitality. The message: we'll win the next elections. The confidence is there. And then, splash! The recent signal from the Interior Ministry marks a decisive turning point. That's when everything flips. Electoral preparation falls under the Interior Ministry. Behind the scenes, proposals from the Akhenouch camp—on nominations or constituencies, were reportedly ignored or rejected. In Moroccan politics, such signals are never trivial. A master strategist and sharp as he is, Akhenouch sensed the wind shifting. From major asset, he risked becoming an electoral liability, a burdensome handicap. His person, more than his record (social reforms, EU-Morocco trade deals, ongoing projects), is now seen negatively, or as virtually unproductive for the future. What to do? Perhaps step aside to save the RNI. Rather than cling on and draw all the attacks, he chooses to withdraw early, "clear the ground," and give the party a less divisive face. Pure rationality. The wildcard remains the people. The current RNI is built on an opportunistic gathering of notables, often ex-PAM, with keen instincts and conditional loyalty. For them, Akhenouch was the key to power. His departure could trigger defections to other parties or even some quitting politics altogether. A return to PAM by certain figures isn't out of the question... The RNI could thus shrink back to its old size, back to square one, for a probable comeback later with new faces and perspectives. The triggered movement opens an equation with multiple variables. Without Akhenouch, the RNI loses its charismatic engine but gains flexibility. For the country, it's a chance for subtle rebalancing before 2026. Some parties could capitalize on social discontent, while others bet on unions and "tansiqiyates." A general reconfiguration looms, with risks of fragmentation. One thing is certain: politics will never be the same. 2026 will reveal a different Morocco that only the inner circle can imagine. The rest is mere speculation. Moroccans will decide. In the end, this departure is neither flight nor defeat, but a strategic choice based on power dynamics, institutional signals, and electoral psychology. It marks the end of a cycle and opens an era of uncertainty for the entire Moroccan partisan landscape. History remains to be written, for those who, between two matches, still follow politics. In any case, Si Akhenouch has just given a real lesson to all those leaders and imams who cling to their perches and refuse to step down... Once they've tasted the perks... Citizens won't have to wait long to learn who their next head of government will be, their next scapegoat.

CAN 2025 or Morocco, an Exemplary Pan-African Showcase... 1596

The 2025 Africa Cup of Nations hosted by Morocco marks a clear break from the previous 34 editions, through the standards it imposes and the message it sends to the continent and the world. From the moment it submitted its candidacy, the Kingdom promised an exceptional edition in every respect, even boldly presenting this CAN as the best of all time. This ambition was no mere slogan: it translated into facts through unprecedented mobilization by the state, its institutions, and society. The event became a concentrate of Moroccan expertise in service to nearly the entire Africa. Morocco already had infrastructures unmatched on the continent in terms of range, capacity, and connectivity, CAN or not. Its road and rail networks are among the most developed; its airports ensure smooth connections with major continental and global capitals. Added to this is a rare network of major cities capable of hosting a top-tier international sporting event. On the strictly sporting front, the Kingdom modernized all selected stadiums and built new ones, bringing every venue to FIFA's highest standards in capacity, safety, and pitch quality. This CAN thus unveils on a grand scale a reality already known to insiders: the country boasts a robust hosting ecosystem geared toward excellence. In the background, this demonstration fits into a profound transformation underway under the reign of His Majesty King Mohammed VI. For two decades, the country has undergone all-encompassing metamorphosis: infrastructure, economy, social policies, diplomacy—nothing is overlooked. Human development is at the heart of the royal vision, and investments in stadiums, transport, accommodation, health, and education follow the same trajectory: improving citizens' quality of life while positioning the country as a central actor on the African stage. The Kingdom has tripled its GDP in 20 years—a record rarely matched on the continent. It aims to double it again in the coming decade. Hosting the CAN fits into this dynamic as a spectacular showcase of the country's logistical, technical, and human capabilities. This ambition comes with an assumed pan-African vision, based on a "win-win" partnership logic. Morocco positions itself as a driver of African integration, offering its resources and expertise. It has become the top foreign investor in West Africa and leads structuring projects like the Nigeria-Morocco gas pipeline, set to connect 16 countries to a reliable energy source—essential for any development. In Dakhla, the Kingdom is building the continent's largest deep-water port, designed as a strategic gateway for Sahel countries to the Atlantic. The Office Chérifien des Phosphates deploys innovative solutions for continental food sovereignty, while Moroccan banks support the modernization and structuring of financial systems in about twenty countries where many Western players have withdrawn. The CAN merely lifts the veil on this reality, showcasing to the general public what the Kingdom has been building for years. In this equation, football is not mere entertainment: it is envisioned as a true industry of the future for Africa. On a continent heading rapidly toward two billion inhabitants, mostly young, sport emerges as a major lever for both physical and mental health, employment, and local consumption. His Majesty the King's vision leverages this potential by placing youth at the center of priorities. Investing in academies, sports infrastructure, and competitions means investing in continental stability, and, by extension, global stability. Morocco, entrusted by its African peers with a leading role on migration issues, articulates this sports policy with an inclusive integration approach: Sub-Saharan nationals now represent over 70% of foreigners living in Morocco—more than 200,000 people, testifying to a will for welcome and co-building a shared destiny. In this context, CAN 2025 fully plays its role as a full-scale test for the 2030 World Cup, which Morocco will co-host with Spain and Portugal. It demonstrates the Kingdom's operational capacity to manage a major event: 52 matches over 31 days, 24 teams, heavy logistics for fan, media, and team flows. Smooth organization, modernized stadiums like Prince Moulay Abdellah, adequate hotel infrastructure, efficient transport networks, and mastered security all send positive signals to FIFA. Hosting over a million spectators without incidents bolsters the image of a country capable of delivering a successful global experience in stadiums and fan zones across all cities. Symbolically, the Atlas Lions' performances, fueled by popular enthusiasm, reinforce the idea of Morocco as a football pivot for Africa by 2030. The political dimension is no less present. Against the pull of North American or European models, this CAN embodies another form of cooperation—triangular and balanced—between Africa and Southern Europe. The joint Morocco-Spain-Portugal bid finds full-scale validation in this edition through the complementarity of the three countries: infrastructure synergies, connectivity, capacity to handle massive fan flows, cultural and linguistic diversity. The success of CAN 2025 bolsters this candidacy's credibility, showing Morocco as a reliable pillar in the trio, fully aligned with global sports organization standards. Beyond figures, audience stats, or economic impacts, the Kingdom's most precious gain remains intangible: the esteem of African peoples. The image left by this CAN in the memory of players, delegations, media, and fans will endure. The memory of a welcoming, organized, open country deeply rooted in its African identity is likely the most lasting legacy of this competition. It is on this capital of trust—built on respect, hospitality, and seriousness—that Morocco intends to build the next phase of its continental and global project, in football and beyond, of course.

CAN 2025: The Paradox of Origins and the Urgency to Save African Championships Through the CHAN 1601

Figures are sometimes more eloquent and edifying than speeches. The 2025 Africa Cup of Nations (CAN), unfolding under the banner of diversity and the diaspora, reveals a deeply worrying reality for the future of African football: **Africa now only partially nurtures its own flagship competition**. It imports it to a very large extent. According to a Foot Mercato study, France is the leading country of birth for players at CAN 2025, with 107 players born on its soil. A staggering figure, unmatched by any African country. Île-de-France alone provides 45 players, making it the most prolific region in the CAN—ahead of historic African football capitals like Abidjan, Bamako, Casablanca, or Dakar. This observation is far from anecdotal. It is structural, historical, and political. In reality, it represents a complete reversal of the course of history. For decades, the CAN was the showcase for African championships. Remember the one won by Morocco in 1976... Local competitions in Egypt, Cameroon, Ghana, Morocco, Tunisia, or Nigeria were the natural reservoirs for national teams. The CAN was an extension of domestic football, its pinnacle and international realization. Today, the course of history has reversed. It is no longer African championships that feed the CAN, but European training centers, European clubs, and European sports systems. Across all squads, 186 players were born in Europe—more than a quarter of participants. And this figure says nothing about the actual place of training, which is overwhelmingly European even for players born in Africa. With exceptions like Morocco's Mohammed VI Academy and Senegal's Génération Foot to a lesser extent. Thus, African championships are progressively relegated to the role of national entertainment leagues—very useful for sustaining local passion but disconnected from the continental top level. The African Champions League and the CAF Confederation Cup remain quite anecdotal. The diaspora is certainly an immeasurable wealth... but it can also signal a failure. It would be absurd to deny the human and cultural richness represented by the diaspora. CAN 2025 is a global crossroads of trajectories, memories, and multiple identities. Morocco's national team—a mix of players born and trained in the country and others born in various countries—perfectly illustrates this positive globalization of African football. But for some countries on the continent, this diversity masks a collective admission: Africa can no longer retain, train, and develop its talents on its own soil until their sporting maturity. Young players leave earlier and earlier. The best sometimes never even pass through an African championship. They arrive in the national team as "finished products," shaped elsewhere according to different economic and sporting logics. In this context, the CHAN becomes a strategic necessity, not a secondary competition at all. The African Nations Championship takes on a crucial dimension. Too often seen as a second-tier event, it is actually the last structuring bulwark for the survival and credibility of African championships. Today, the CHAN is: - the only continental competition that exclusively promotes players from local leagues; - the only space where African clubs gain visibility on a continental scale; - a concrete lever to slow the early exodus of talents; - a tool for positive pressure on states and federations to improve infrastructure, governance, and league competitiveness. Without the CHAN, African championships gradually disappear from the international—and even continental—radar. There is thus an imperative need to develop the CHAN to rebalance African football. Simply continuing to organize it is no longer enough. It must be strengthened, promoted, and fully integrated into the CAF's overall strategy for: - Better media exposure; - Better calendar alignment with local leagues; - Real financial incentives for clubs; - Clear articulation between CHAN, interclub competitions, and CAN. The CHAN must become what it should always have been: the foundation of African football, not its appendix. Countries that haven't understood this or hold a contrary view should come to their senses and step up. This concerns them and the continent as a whole in reclaiming control of our own football narrative. CAN 2025 tells a beautiful story of diasporas and shared roots. But it also tells a more worrying story: that of a continent applauding talents it no longer produces at home—or only partially. Faced with this reality, abandoning or marginalizing the CHAN would be a historic mistake. Strengthening it, on the contrary, is choosing sporting sovereignty, economic sustainability, and the dignity of African football. It's also the best way to secure a strong position as a major player in world football. The Kingdom of Morocco has perfectly integrated this. It is present at every CHAN edition and doesn't play the role of a mere bystander. On the contrary, it knows full well that this continental competition, like youth categories, is the true springboard and a solid platform for harmonious and sustainable development. Without strong championships, there is no strong football. Without the CHAN, there will soon be no more African football... only football of African origin.

The Mental Exercise of a Genius and His Imaginary Journey Through Space 1683

Greetings, inhabitants of the surface. This is Genius, speaking directly from my ship orbiting our planet. I chose to come up here because, far from the noise, the confusion, and the turbulence of the planet’s periphery, I think better. I have a bit of peace to meditate on my ideas, on what I have gathered and continue to gather throughout my life, which today I can say has not been a small one. “The message is greater than the messenger.” Have any of you ever heard this phrase? I have heard it a few times, but I remember that the first time I heard it, it was kind of loose, without much context. I didn’t pay much attention to it, yet it stayed engraved in my mind. Then I remembered my teenage years, when we always go through that phase of rebellion without a cause, when we are constantly ready to react to anything with a certain aggressiveness and a foolish arrogance, one of those attitudes that, now deeply immersed in adulthood, makes us feel that kind of shame which, just by remembering it, makes us want to hide, even though no one, absolutely no one, knows what you have just thought. Yet it feels as if everyone around you has heard your thoughts. But well, returning to the phrase in question: I understood its meaning when, one day, I observed a person, what I would call a “late adolescent,” one of those who have already reached adulthood but firmly refuse to leave adolescence behind, criticizing someone who was conveying a positive message, a truly beneficial one, bringing nothing but gains. This “late adolescent” immediately said: “He says all these things, but if you look closely, ‘behind the scenes’ he must do everything wrong, must have a rotten life, and so on…” I stopped and thought: yes, it is quite possible that this is true. It may be that this person is a hypocrite, but I am not certain. However, even if he is, it is not the hidden rot that he is transmitting in the message. No, not at all. And if he truly is a hypocrite, the bill will come due for him, not for those who received the message and genuinely took it as an example and a model to follow. And if those who received the message follow what is contained in it, we can say that the mission has been accomplished. Therefore, gentlemen “late adolescents,” let go of this senseless rebellion, this resentment over something that was not done to you, and pay attention to the message, not the messenger. Or admit that, deep down, you wish to live the very rot you use to attack the supposed hypocrite who is delivering a valuable message. That is all, inhabitants of the surface. I will now take a trip around the Moon, but upon my return to our planet’s orbit, I will bring another thought. Stay strong and have faith.

Kardec Spiritism: Origins, Principles, and Legacy 1807

Kardec Spiritism, commonly known simply as Spiritism, is a philosophical, scientific, and moral doctrine codified in the nineteenth century by Allan Kardec, the pseudonym of Hippolyte Léon Denizard Rivail (1804-1869). Educated in the pedagogical tradition of Johann Heinrich Pestalozzi (1746-1827) and shaped by Enlightenment rationalism, Rivail applied methodical inquiry and comparative analysis to the investigation of spirit communications, adopting the name Allan Kardec to distinguish this work from his earlier academic career. The results of his research were organized into a coherent body of doctrine beginning with The Spirits’ Book, which presents the fundamental principles of Spiritism in a question-and-answer format addressing God, the nature of spirits, reincarnation, moral law, and humanity’s destiny. This was followed by The Mediums’ Book, a practical and theoretical guide to mediumship that examines different types of mediums, forms of spirit communication, and the ethical responsibilities involved, emphasizing discipline, discernment, and moral purpose. Kardec later published The Gospel According to Spiritism, which interprets the moral teachings of Jesus through a Spiritist lens, focusing on charity, forgiveness, humility, and love of neighbor, while deliberately excluding dogma, miracles, and ecclesiastical authority. In Heaven and Hell, he addresses concepts of divine justice, the afterlife, and the condition of spirits after death, contrasting traditional notions of eternal reward or punishment with a dynamic model of moral responsibility and progress. His final major work, The Genesis, explores the relationship between Spiritism, science, and biblical narratives, discussing miracles, prophecy, and the origin of the world while affirming the compatibility of spiritual principles with scientific advancement. Together, these works form the doctrinal foundation of Spiritism, presenting it not as a revealed religion but as a doctrine open to reason, revision, and moral application. Spiritism teaches that spirit communication is a natural phenomenon governed by laws not yet fully understood, that human beings evolve morally and intellectually across successive lives, and that suffering serves as a means of learning and reparation rather than punishment. Although it originated in France, Spiritism found its greatest development in Brazil, where it became a widespread cultural and spiritual movement characterized by study, spiritual assistance, healing practices, and extensive charitable work. Today, Kardec Spiritism continues to emphasize critical inquiry, personal responsibility, and ethical living, maintaining that true spiritual progress is inseparable from moral progress and service to others.

Lemuria 2023

Lemuria is a legendary lost continent believed by some to have existed in the Pacific or Indian Ocean, now submerged beneath the sea. Though it originated as a 19th-century scientific hypothesis, Lemuria was rapidly transformed into a powerful myth within esoteric and occult traditions, particularly Theosophy and later New Age spiritual movements. In its mystical form, Lemuria represents not only a prehistoric civilization but also a stage in the spiritual evolution of humanity—a forgotten golden age whose echoes linger in myth, metaphysics, and sacred memory. The concept of Lemuria first emerged in 1864, when zoologist Philip Sclater (1829-1913) observed a puzzling distribution of lemur fossils in Madagascar, India, and Africa but not in the Middle East. He proposed that a now-sunken landmass, which he dubbed "Lemuria," once connected these regions. Though later rendered obsolete by the theory of continental drift, the idea of a sunken continent captivated the imagination of 19th-century occultists. Most notably, Helena Petrovna Blavatsky, co-founder of the Theosophical Society, appropriated the term and gave it profound metaphysical significance. In Theosophical cosmology, detailed in Blavatsky's The Secret Doctrine (1888), Lemuria was the third root race in the evolution of humanity, predating Atlantis and our current civilization. The Lemurians were described as a gigantic, etheric people—initially non-physical, androgynous beings who gradually became more material and sexualized over time. They possessed deep intuitive wisdom and lived in communion with nature and cosmic laws, until their civilization fell due to spiritual decline and cataclysmic upheaval, often associated with volcanic or tectonic disasters. Esoteric interpretations of Lemuria portray it not merely as a geographic location, but as a spiritual archetype: a symbol of innocence, harmony with the Earth, and the loss of higher consciousness through material attachment. This notion resonated with 20th-century mystics, clairvoyants, and channeled teachings. Edgar Cayce, Rudolf Steiner, and others continued the narrative, describing Lemuria (sometimes referred to as Mu) as a center of ancient wisdom, where early humans communicated telepathically, lived in peace, and were attuned to divine forces. In modern New Age thought, Lemuria is often associated with Mount Shasta in California, believed by some to house surviving Lemurians or spiritual beings from the lost continent. Channeled messages, crystal healing traditions, and alternative histories of the Earth frequently invoke Lemuria as the birthplace of lightworkers, starseeds, or advanced soul lineages. These narratives present Lemuria not as a literal history, but as a spiritual memory encoded in the collective unconscious—a longing for harmony, unity, and cosmic purpose. From a scholarly standpoint, Lemuria illustrates how scientific ideas, once abandoned by academia, can find new life in myth-making and spiritual philosophy. Much like Atlantis, Lemuria reflects both a critique of modern materialism and an aspiration toward a higher, purer form of existence. It blends mythology, pseudo-history, and metaphysical symbolism into a compelling narrative that has influenced literature, art, and alternative spirituality for over a century. Lemuria is less about geological reality than about spiritual meaning. It stands as a metaphor for lost wisdom, human potential, and the cycles of rise and fall that define both civilizations and souls. Whether viewed as a real continent, a mystical era, or an inner state of being, Lemuria continues to inspire seekers who long to reconnect with a forgotten Eden buried not just beneath the waves—but within the self.

The Understanding of History and the Compression of Planes 2114

Photography explained to me the concept of plane compression. And what is that? Well, when we use a telephoto lens with a long focal length, it allows us to bring elements that are far from the camera closer. As a result, these elements, or objects, if you prefer, appear much larger, creating an optical illusion. A classic example is those images in which the Moon or the Sun appears gigantic behind mountains, buildings, and so on. This effect creates the illusion that the celestial body is pressed right up against those mountains, buildings, or other distant objects. The same thing happens when we photograph a mountain range. Under the effect created by a telephoto lens, the mountains in the background appear as if they were stacked closely together, forming layers due to their different altitudes. However, if we could look at these mountains from above, we would see that they are actually far apart from one another. Another example can be seen when we observe constellations. They form figures that were named according to cultures spread across the planet, for example, the constellations of Orion, the Southern Cross, Scorpio, and many others. By connecting the points, in this case, the stars, these figures emerge. In reality, however, these stars are not on the same plane; they are at different depths in space. But because they are so far away, we have the impression that they all lie on a single two-dimensional plane. This sparked an insight in my mind and led me to create an analogy to understand historical events that have shaped, and continue to shape, our time. Be aware that you are participating in a historical event, even if you do not realize it. The episodes that eventually come together to form the historical record often do not happen all at once. They occur at widely spaced intervals of time. Yet, when we look back at the past and assemble these episodes as fragments, we are able to understand them more clearly, just as when we look at a photograph taken with a telephoto lens and see distant objects that appear united on the same plane, as if they were compressed together. This analogy led me to an understanding of history through the concept of plane compression.

The Second Intestine and the Paradoxical Diarrhea of Ideas 2414

When I was studying Biological Sciences, in the course Anatomy I, the professor introduced us to the concept of the “second brain,” referring to the intestine, since it has a very complex neural network, containing more neurons than the spinal cord, the axis that runs along the vertebral column and is part of the Central Nervous System, and is even capable of making its own decisions without needing to activate the brain to do so. Well, today, almost 30 years later, I have never forgotten this. And because I have the habit of making analogies and adapting concepts,especially when I explain certain subjects in the classroom, I ended up creating a concept entirely inspired by what I just mentioned, in an attempt to illustrate the moment I am currently going through. I am a biologist and a teacher who, probably due to some mild, undiagnosed neurodivergence, has interests in multiple areas. Some of them are, in a way, connected to science; others are not. One, however, is especially connected to the arts, and it is something I have practiced for some time now: the art of photography, with an emphasis on the landscape style—landscape photography. Natural landscapes and urban landscapes activate a kind of creative gift that I believe I have, in such a way that my head begins to boil with ideas. All it takes is a brief conversation about a certain topic, and if it has any connection to landscapes and places, within a fraction of a second an idea is born in my mind. I imagine that for many people, when reading or hearing an account like this, it may seem like something wonderful, an incredible special ability. And I must say that yes, it is an ability that many might envy. But what they do not see is that this, in a way, comes along with a series of problems. Let me explain: in my case, because of certain psychological issues that I carry with me, the fact that my head explodes with ideas causes me some suffering. That is because there are “blocks” that prevent me from putting these ideas, projects, and potential successes into practice, if they were to move forward. That is where the analogy used in the title of this text comes in. The “second intestine” is a playful expression, a pun, because I am referring to the brain, as if it were a reversed concept. And in this second intestine, my ideas are born. However, the “blocks” I mentioned earlier act like a kind of cork, which should have been eliminated when they appeared, but instead remained in the tract, drying out and becoming impacted, preventing the natural flow. And what is the problem with that? Inside, ideas never stop forming, because just as we eat daily for survival, the processing of food generates waste that needs to be eliminated. Thus, in the body, a fecaloma that blocks the natural flow of the intestinal tract is responsible for causing paradoxical diarrhea, which leaks around the sides of the fecal mass. The same thing happens with my ideas. They are born inside my head and need to come out, but my blockages keep them trapped inside. From time to time, however, part of them “leaks,” giving a glimpse of what is inside, and if they were to come out fully, in addition to relieving the pressure, they would be useful, since they would bring benefits such as personal fulfillment and financial return, which would be essential for my overall health. My second intestine is full of ideas and creations that need to come out. But for that to happen, I need to overcome a difficult and painful stage: eliminating the blockage so that the flow can finally be released.