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History

The Smara Attack: A Reflection of Power Struggles in Algeria... 191

Aziz Daouda, 17 h.
The recent Polisario attack on Smara, in the Moroccan Sahara, takes place within a context of deep divisions within the Algerian military hierarchy, which directly influence the policy of the Algerian state. These internal tensions, marked by strategic rivalries, impact the Algiers-Polisario strategy vis-à-vis Morocco. This offensive, targeting notably a MINURSO base and the small airport of Smara, reflects the will of certain sectors of the Algerian army, supporting the Polisario, to challenge the international community and counter American diplomatic pressure, particularly the bill in Congress aiming to designate the Polisario as a terrorist organization. This move also likely reflects a disagreement within the Algiers-Polisario alliance, exacerbated by the request of the Algerian Chief of Staff, Said Chengriha, to return the Iranian weapons supplied to the Polisario, signaling a probable change of course under international pressure. The Polisario, dependent on Algerian authorities for its actions, illustrates through this attack the fractures within the Algerian military hierarchy. Several currents oppose each other: some advocate rapprochement with France, others maintain the historic relationship with Russia, while others seek to appease the United States. These divergences are amplified by regional geopolitical stakes, notably the war in Ukraine, and by Morocco’s rapprochement with Sahel countries, which exasperates certain members of the general staff. Moreover, the concentration of military, political, economic, and diplomatic powers in the hands of General Chengriha fuels tensions with the civilian presidency. President Tebboune, although formally head of state, sees his authority challenged, as demonstrated by the private meeting with Emmanuel Macron held without prior consultation of the general staff, causing a cooling of relations at the top before the ‘president’ was reprimanded. These internal conflicts directly influence the management of the Sahara dossier. The Polisario attack appears as an expression of power struggles: some officers favor an aggressive posture to preserve their influence, while others prioritize caution in the face of risks of diplomatic isolation and sanctions. The increasing integration of the military into the civilian administration, reinforced by a recent presidential decree, illustrates the general staff’s desire to control all levers of power, accentuating the politicization of the army and internal tensions. Finally, the fact that the attack did not achieve its major objectives seems deliberate, constituting a kind of “signature” with Iranian rockets. This gesture can also be seen as a sign of despair from a diplomatically isolated movement and an indicator of divisions at the military top, with some seeking to show that a change of power could open other regional options. This operation, far from unanimous, weakens Algiers’ position and strengthens the arguments of figures like Joe Wilson and Jimmy Panetta. Highlighting that major national decisions occur within a context of internal rivalries within the military institution, a pillar of power in Algeria, no one can believe that the decision to launch rockets against Morocco was made in a unanimous conclave.

Make Your Posts Beautiful: Bluwr Text Formatting Guide 210

Bluwr | Contact, 19 h.
Bluwr has a simple text formatting system that automatically transforms your writing into beautifully styled posts. Here's how to use these powerful features to make your content stand out. ==Essential Text Styling== **Bold Text** To make text bold, wrap it with two asterisks on each side. For example, if you write two asterisks, then the word "important", then two asterisks, it will appear in bold formatting. ;; asterisk asterisk important asterisk asterisk ;; *Italic Text* For italic text, use single asterisks around your words. Write one asterisk, your text, then another asterisk. ;; asterisk text asterisk ;; __Underlined Text__ Create underlined text by using two underscores before and after your text. ;; underscore underscore highlighted underscore underscore ;; ==Layout Elements== Create Visual Breaks Want to add a horizontal line to separate sections? Simply type four dashes in a row. ;; dash dash dash dash ;; Center Your Text Make text appear centered by wrapping it with two equals signs. ;; equals equals This text will be centered equals equals ;; Show Code and Examples Display code or preserve exact formatting by wrapping text with two semicolons. This is perfect for showing examples or code snippets. ;; semicolon semicolon Your code here semicolon semicolon ;; ==Lists and Organization== Bullet Points Create bullet lists by starting each line with a dash and a space. ;; dash First item dash Second item dash Third item ;; Numbered Lists Make numbered lists by starting lines with numbers and periods. ;; 1. First step 2. Second step 3. Third step ;; ==Automatic Magic== **Lead Paragraphs** Here's something special - Bluwr automatically styles the first sentence of your post as a lead paragraph. Just write naturally and your opening will be highlighted to draw readers in. **Smart Processing** All these formatting options work together seamlessly. The system processes your text in the background, so you can focus on writing great content while Bluwr handles the presentation. ==Pro Tips for Great Formatting== - **Mix different styles** for rich, engaging posts - **Don't overdo it** - let your content be the star - **Use bullet points** to break up longer paragraphs - **Try centered text** for important announcements - **Code blocks** are perfect for sharing examples or preserving specific formatting **Start experimenting** with these formatting options in your next post. They're designed to be intuitive - just type naturally and watch your words transform into beautiful, readable content that captures your readers' attention. The best part? Once you learn these simple patterns, they become second nature. Your posts will look professional and polished without any extra effort.

Gnosticism 392

Tupan, 2 d.
Gnosticism (from the Greek γνῶσις, gnosis, meaning “knowledge” or “insight”) refers to a diverse set of spiritual movements that emerged in the early centuries of the Common Era, primarily within the Greco-Roman world. These traditions share a central conviction: that the human soul contains a divine spark exiled in a flawed or fallen material world, and that salvation comes not through faith alone, but through direct, experiential knowledge of spiritual truths. Gnostic cosmology, at its core, shows a clear dualism between spirit and matter, light and darkness, knowledge and ignorance. The cosmos is depicted as the creation not of the highest God—Ἀγαθός Θεός (Agathos Theos, the Good God)—but of a lesser, ignorant, or even malevolent power often termed the Demiurge (Greek Δημιουργός, Demiourgos, meaning “artisan” or “builder”). This Demiurge, sometimes identified with the god of the Old Testament in certain Gnostic sects, fashions the material world as a prison or illusion, veiling the true divine realm. In Gnostic thought, the true God resides beyond the material cosmos, in the fullness of divine being known as the Pleroma (Greek Πλήρωμα). From this realm of light emanate spiritual beings or Aeons (Greek Αἰῶνες, Aiones) in harmonious pairs, representing aspects of divine mind, love, and will. A disruption in this celestial order—often symbolized by the fall or error of an Aeon such as Sophia (Greek Σοφία, Sophia, meaning “Wisdom”)—leads to the creation of the material universe and the entrapment of divine sparks within human souls. Salvation in Gnosticism is not achieved through external rites or adherence to dogma, but through gnosis itself: a deep inner awakening, in which the soul remembers its true origin and destiny. This knowledge is both intellectual and mystical, a direct experience of the hidden God and the realization of one’s divine nature. Thus, the Gnostic path involves a journey of inner revelation, often guided by a redeemer figure who descends from the Pleroma—whether portrayed as the Logos (Λόγος), the true Christ, or another messenger of light. Gnosticism often emphasizes the rejection of the material world's illusions and corruptions, while seeking purity of spirit and alignment with the divine order. Yet, the diversity of Gnostic schools means that some embraced asceticism, avoiding bodily pleasures as snares of the Demiurge, while others saw no harm in engaging with the world’s forms, recognizing them as ultimately empty of true substance. Gnostic scriptures, many of which were lost or suppressed for centuries, survive today in collections such as the Nag Hammadi library discovered in 1945. Several texts like the Gospel of Thomas and the Apocryphon of John offer rich and symbolic teachings, blending different elements into a vision of spiritual liberation. Throughout history, Gnosticism has influenced mystical and esoteric traditions, from Manichaeism and Hermeticism to modern currents of Theosophy and some aspects of psychology. At its core, Gnosticism invites the seeker to look beyond appearances, to pierce the veil of the world’s illusions, and to remember the divine origin of the soul. In this way, it calls the human being not to blind belief, but to awakening—through gnosis—to an aspect of truth hidden at the heart of existence. being.

Mauritania’s Ambiguous Stance on the Western Sahara Conflict 684

Aziz Daouda, 3 d.
The Mauritanian Minister of Culture, Arts, Communication, and Relations with Parliament, Government Spokesperson El Houssein Ould Meddou, recently spoke on France 24 regarding Mauritania’s position on the so-called Western Sahara conflict. Clearly uncomfortable, to the point of appearing surprised by the journalist’s question, he seemed to stammer while affirming that Mauritania adopts a policy of neutrality, introducing a new concept: that of “positive and active neutrality” in this matter. Very clumsily, he reduced the issue to a matter between Morocco and what he called “the Sahara,” without specifying who exactly he meant. He got further bogged down when he claimed that his country does not limit itself to a passive stance but is sincerely committed to contributing to a fair political solution, serving regional stability and the interests of all parties involved. Again, no clarification was given on who these parties are, and whether his own country is included or not. This borders on contradiction with his earlier statements. According to the Minister, this neutrality is expressed notably by Mauritania’s willingness to play a central role in facilitating dialogue between the conflict’s actors, fostering a climate of trust and overcoming political deadlock. However, he seemed not to have carefully read the Security Council resolutions since 2007. The Minister showed more irritation when the journalist asked about the closure of Lebriga, the border post between Mauritania and Algeria. He appeared unaware of this closure, which is surprising given that the decision sparked major controversy and strong reactions from separatists against his own country and government. After some hesitation, he awkwardly stated that the recent Mauritanian decision to close the Lebriga crossing on the Algerian border was a measure taken for internal security reasons, aimed at controlling crossings and protecting national sovereignty. His attempt to recover only entrenched him further. For him, this decision has no political significance and targets no particular party but responds to a state approach to securing borders. Quite astonishing. The Mauritanian Minister thus explicitly reduced the so-called Western Sahara conflict to a simple matter between Morocco and what he called “the Sahara.” Did he realize at that moment the sensitive political repercussions he was causing? Indeed, this position was perceived as indirect support for the Algerian version of the conflict. Algeria quickly reacted by officially inviting the minister and bestowing many honors on him. This instant Algerian response can only be interpreted as a reward for the minister’s risky stance. He thus placed himself in a situation where he contradicted himself. The “positive neutrality” he mentioned becomes clear: it is actually alignment with the Algerian position. This situation embarrassed the Mauritanian government and presidency, which did not officially endorse the minister’s remarks. Several government members expressed discomfort with this statement, emphasizing that it does not reflect Mauritania’s official position. Moreover, within Mauritanian civil society, critical voices emerged, denouncing the apparent ignorance of the minister on sensitive issues, notably the border with Algeria. During the interview, the journalist noted that the minister seemed poorly informed on this subject, which heightened the discomfort around his statements. On the Moroccan side, the reaction to the Mauritanian government spokesperson’s remarks was very measured, even officially nonexistent. Morocco, as usual, chose not to publicly respond to this declaration, probably considering that the Mauritanian minister is only a marginal actor, not part of Mauritania’s true leadership circle. This silence can be interpreted as a strategy to avoid giving importance to these remarks, so as not to fuel unnecessary controversy or unduly embarrass Mauritania’s real leaders. It should be noted that this interview took place before recent Polisario strikes near Smara, close to MINURSO positions, which officially complained. The mercenaries operated by passing through Mauritanian territory, where they were neutralized by the Royal Armed Forces. The clumsy declaration of the so-called spokesperson created implicit diplomatic tension, revealing internal divisions in Mauritania and illustrating the regional complexities surrounding the so-called Western Sahara conflict, where every stance is scrutinized and can have significant diplomatic consequences, without hindering the inevitable and confirmed historical evolution: the progress and consolidation of the solution proposed by Morocco, reinforced by the recognition of the Moroccan sovereignty over the territories in question by nearly all key countries, among others. By his posture, the minister thus disregarded recent developments, notably the bipartisan introduction in the U.S. Congress of the “Polisario Front Terrorist Designation Act,” which a political leader in his position could not have ignored. He simply sidelined his own country, which is directly impacted.

The Picatrix 1386

Tupan, 9 d.
The Picatrix is one of the most influential and enigmatic texts in the history of Western esotericism. Originating in the Islamic world under the title Ghāyat al-Ḥakīm (“The Goal of the Wise”), the Picatrix is a comprehensive treatise on astrology and magick—the practice of harnessing celestial forces to affect material and spiritual realities. Written in Arabic in the 10th or 11th century and later translated into Latin in the 13th century, the Picatrix became a cornerstone of Renaissance occult philosophy, influencing figures such as Marsilio Ficino, Cornelius Agrippa, and Giordano Bruno. Today, it remains a vital source for students of Hermeticism, ceremonial magic, and astrological thought. The text is attributed “al-Majriti,” a name linked to the 10th-century Andalusian scholar Maslama al-Majriti, though its true authorship remains uncertain. The Picatrix is composed of four books, comprising am extensive body of magical theory and practice derived from Greek, Persian, Indian, and Arabic sources. It synthesizes astrology, natural philosophy, alchemy, talismanic magic, and cosmology into a grand vision of the universe as a living, interrelated system of energies that can be accessed and manipulated by the initiated practitioner. At its core, the Picatrix presents a worldview in which everything is connected through celestial correspondences. The stars, planets, and zodiac are not merely distant bodies, but intelligent forces (often referred to as spirits or intelligences) that shape life on Earth. By understanding the timing, nature, and hierarchies of these celestial influences, the magician can create talismans, perform rituals, and engage in spiritual ascent. These practices are meant not only to acquire worldly benefits—such as love, protection, wealth, or knowledge—but also to align the soul with the divine order of the cosmos. The Picatrix outlines: - Detailed planetary correspondences, including planetary spirits, colors, stones, herbs, animals, and incenses; - Astrological timing for magickal operations, especially elections for creating talismans and invocations; - Rituals for contacting planetary intelligences or channeling their power into material forms; - Philosophical and spiritual foundations, arguing that magick is a divine science requiring purity of soul and alignment with the One. Importantly, the Picatrix treats magick as a sacred art, not merely a mechanical or superstitious activity. Its author warns repeatedly that the true magician must be a philosopher, guided by intellect, discipline, and virtue. In this sense, the text reflects a Neoplatonic essence, where matter is seen as a shadow of spirit, and magick as a bridge between the visible and invisible worlds. The language of the Picatrix is often dense, symbolic, and encoded. It contains long lists of ritual ingredients, planetary names, and talismanic configurations. Some of its instructions are highly technical; others are deeply mystical, involving dream incubation, purification, meditative states, and ecstatic union with celestial beings. This dual nature—simultaneously scientific and mystical—has made the Picatrix a text of enduring fascination. Its influence on Renaissance occultism was immense. Translators and scholars such as Albertus Magnus, Pietro d’Abano, and Marcilio Ficino drew upon its doctrines in the development of astral magic and natural philosophy. Even today, the Picatrix is considered a masterwork of magical cosmology, representing one of the most complete works of how the stars and the soul interact. To summarize, the Picatrix is not simply a magickal grimoire—it is a profound philosophical treatise on the structure of reality and the place of humanity within it. It teaches that the macrocosm and microcosm are reflections of one another, and that the wise—through discipline, knowledge, and intention—can influence one to elevate the other. As such, it stands as a remarkable synthesis of astrology, magic, and metaphysics, offering both a roadmap for practical sorcery and a guide for spiritual ascent.

Human Rights Council: International Support for Morocco’s Sovereignty over Its Southern Provinces, a Setback for the Separatists... 1687

Aziz Daouda, 10 d.
At the opening of the 59th regular session of the United Nations Human Rights Council, held in Geneva at the Palais des Nations from June 16 to July 9, 2025, the Moroccan ambassador Omar Zniber delivered a solemn statement on behalf of about forty countries, reaffirming their full and complete support for Morocco’s sovereignty over its Southern provinces. The ambassador boldly emphasized that Morocco has maintained for years a “constructive, voluntary, and profound” cooperation with the Office of the High Commissioner for Human Rights (OHCHR), tirelessly working to promote and respect human rights throughout its entire territory, including, of course, in the said provinces. Zniber did not hesitate to underline, on behalf of the group, that the UN Security Council has consistently praised in its resolutions the key role of the national and regional human rights commissions in Dakhla and Laâyoune, as well as the Kingdom’s transparent and efficient collaboration with the OHCHR’s special mechanisms and procedures. Furthermore, the ambassador highlighted the recent opening of multiple consulates general in Laâyoune and Dakhla, describing this dynamic as an “essential lever” to stimulate economic cooperation, investment, and local development for the benefit of the populations, thereby contributing to regional and continental development. He did not mince words in recalling that the so-called Western Sahara issue falls exclusively under the Security Council’s remit, which unequivocally recognizes the relevance and credibility of the Moroccan autonomy plan presented in 2007; a plan that the Security Council acknowledges as a serious and pragmatic solution to the artificial dispute, a legacy of bygone times. On behalf of the same group, the ambassador expressed unconditional support for UN efforts aimed at reviving the political process within the framework of the Geneva roundtables and in accordance with Security Council resolutions, notably resolution 2756 of October 31, 2024. This resolution, it should be recalled, advocates a realistic, pragmatic, and durable political solution based on compromise. Finally, Ambassador Zniber stressed that resolving this dispute will “undeniably respond to the legitimate aspirations of the peoples of the region in terms of integration and development,” a vision that Morocco strives to realize through sincere and continuous efforts. This timely intervention comes as the World Human Rights Council and the United Nations Security Council have recently addressed the so-called Western Sahara issue in a context marked by the nervousness and incoherence of separatists and their sponsor. The Security Council had extended the mandate of MINURSO until October 31, 2025, emphasizing the importance of continuing negotiations under UN auspices. Resolution 2756 was adopted, it must be noted, by 12 votes in favor, 2 abstentions, and no votes against. The Security Council insists on a “realistic, pragmatic, durable, and mutually acceptable” political solution based on compromise. The text supports the action of the Secretary-General and his personal envoy to facilitate negotiations. It also encourages cooperation with the OHCHR to improve the human rights situation, while completely disregarding and rejecting the amendments proposed by Algeria aimed at expanding MINURSO’s mandate to “record human rights violations.” All recent Security Council resolutions and reports tend to recognize the Moroccan autonomy initiative as a serious and credible solution and strongly emphasize the necessity of including Algeria in the roundtables, highlighting and confirming its essential role in the dispute, which it strives to perpetuate by any means. This orientation is seen as favorable to Morocco, which enjoys growing international support, notably with the opening of numerous consulates in the two major cities of the concerned provinces and, of course, with the backing of three permanent Security Council members and more than 116 other countries. Paradoxically, so-called Sahrawi human rights defenders dared the perilous exercise of testifying before the UN Special Committee on Decolonization (C-24), alleging serious violations committed by Moroccan forces, violations of which they seem to be the only ones aware. They denounced abuses described as war crimes and crimes against humanity, nothing less. In ridiculous language excesses that the audience paid no attention to, they spoke of systemic repression, harassment, and marginalization of Sahrawi activists. Undoubtedly, they had in mind what happens in the Tindouf camps. Despite the audience’s indifference, which never took them seriously, these pseudo-defenders called for the urgent establishment of a UN mechanism to monitor and protect human rights in the region. Short of arguments and constructive proposals, Algeria makes them repeat talking points that only they seem to believe, and even then, barely. The Polisario Front, in its delirium, goes as far as to consider Morocco’s candidacy for the presidency of the UN Human Rights Council as an affront, speaking of illegality and Moroccan occupation of Western Sahara. These tribulations will obviously remain without follow-up or effect, except to deceive the Algerian people into swallowing numerous bitter pills and enormous budgets wasted on a cause from which they do not benefit; colossal sums sunk into a lost cause since 1976. The Polisario and the so-called petitioners also aimed to soothe the wounded hearts of the Tindouf detainees, making them believe they live in a better world than on the other side of the border. The World Human Rights Council and the UN Security Council have actually adopted very clear texts that, while recognizing the need for a political solution, lean in favor of the Moroccan position, notably by recognizing its autonomy initiative and maintaining a negotiation framework including Algeria. These decisions and resolutions have all remained insensitive to the pleas of the separatists, ironically supported by Algeria, of course, and by countries all flagged by the World Human Rights Council for serious violations committed against their own nationals, which is not the case for the Kingdom, including, of course, in its Southern provinces, hence the ease with which Moroccan diplomats intervene before these bodies, it must be recalled.

Mauritania Facing Security, Diplomatic, and Geopolitical Recomposition Challenges in the Sahel.. 2455

Aziz Daouda, 17 d.
After four years of intervention, the Russian paramilitary group Wagner officially announced its withdrawal from Mali in June 2025. It had been active in the region since 2021. This departure occurs in a context marked by a resurgence of jihadist attacks weakening Malian and regional stability. Wagner’s departure does not signify a Russian disengagement, as its missions are being taken over by a new paramilitary organization, the Africa Corps, directly controlled by the Russian Ministry of Defense. This group, born after the failed coup attempt by former Wagner leaders in 2023, continues Russia’s strategy of influence in Africa, notably in what is declared to be the training of Malian forces to face the rising terrorist threats. This transition illustrates the complexity of the security context in the Sahel, where Wagner’s relative failure to stabilize Mali and contain Tuareg and jihadist armed groups forces Moscow to readjust its methods while maintaining its strategic influence. This new situation raises serious questions about the real capacity to contain terrorism in the region, especially at Mali’s border with Mauritania. Meanwhile, the Polisario Front, a separatist movement, is increasingly associated with terrorist activities. In Spain, a militant affiliated with the Polisario was arrested for preparing terrorist acts against Morocco, with evidence of incitement to jihadism and acquisition of explosive materials. This radicalization fits into a dynamic where the Polisario cooperates more closely with Islamist groups, notably benefiting from the support of Iran and its proxies including Hezbollah. Well-documented longstanding links exist between the Polisario and terrorist groups in the Sahel, such as the Islamic State in the Greater Sahara, whose founders were former Polisario fighters. This collusion manifests through logistical support, arms transfers, and increased militarization, including the use of suicide drones supplied by Iran. These facts reinforce the perception of the Polisario not only as a separatist actor but also as a vector of instability and terrorism in the region. At the same time, Morocco has recorded numerous diplomatic breakthroughs and growing international pressure to formalize Moroccan sovereignty over the Western Sahara provinces. In 2024, Morocco achieved several major victories in the international recognition of its sovereignty over its southern provinces. More than 116 countries, including powers like France, now support the Moroccan autonomy plan as the only viable solution to the conflict. This position was recently shared by the United Kingdom following the United States. Influential African countries such as Côte d'Ivoire and, more recently, Ghana have done the same. The fresh stance of Zuma’s party in South Africa further confirms this evolution. Morocco’s diplomatic progress relies on skilled international relations management and active engagement in regional security, notably in the Sahel. The Kingdom’s tact is evident as it avoids embarrassing its southern neighbor Mauritania, which has long recognized the so-called RASD puppet entity. It is also important to recall the U.S. intention to classify the Polisario Front as a terrorist organization, a measure supported by analyses documenting its links with Hezbollah, the PKK, Iran’s Islamic Revolutionary Guard Corps, Cuba, Venezuela, and other states unfriendly to the U.S. This classification aims to reveal the true nature of the Polisario. In this context, Mauritania finds itself in turmoil. Things have moved too fast. The comfort it once enjoyed is gone. The conjunction of these developments forces the country’s authorities to rethink their political positioning. Faced with the recurring fragility caused by the Polisario, which hinders its development and threatens its stability, and observing Algeria’s inability to move beyond Boumediene’s legacy to ensure effective security, Mauritania is inevitably pushed toward rapprochement with Morocco. Morocco is perceived as the only actor capable of guaranteeing lasting security in the region, especially against rising terrorist threats and current geopolitical challenges. Some Mauritanian publications already address this question very directly. This shows that Mauritanian decision-makers are indeed embracing this paradigm shift. Recent movements by the Mauritanian army align with this trend, especially as some Polisario cadres no longer hesitate to threaten Mauritania, which they label as a traitor. This tension further complicates Mauritania’s capacity to secure its borders, a young country whose resources remain very limited given the vastness of its borders, notably with Mali and Algeria. In this environment, Algeria, a blind and staunch supporter of the Polisario, today appears more trapped in rhetoric without real capacity for action, which weakens its regional position. Mauritania seems to have understood this for some time, though perhaps not openly. Conversely, Morocco, strengthened by its diplomatic successes and proven commitment to counterterrorism, appears as an indispensable partner for Mauritania in its quest for stability and prosperity. It would therefore not be surprising to see Mauritania in the very near future withdraw its recognition of the so-called RASD puppet entity or at least move away from what it has so far called a positive neutrality. In fact, Mauritania has already distanced itself somewhat from the separatists, which does not please Algeria, which is losing influence. The withdrawal of Wagner from Mali, the radicalization of the Polisario which seems overwhelmed, Morocco’s diplomatic successes, and the likely imminent designation of the Polisario as a terrorist organization by the U.S. clearly redraw the geopolitical map of the Sahel and the Maghreb. Mauritania is probably preparing for this and even taking the lead. In this shifting context, it is pushed toward a natural strategic realignment with Morocco, the only actor capable of offering a credible security alternative against terrorist threats and development challenges. This repositioning marks a major step in the reshaping of regional alliances, with profound implications for the future stability of the Sahel and the reconfiguration of North Africa.

His Majesty King Mohammed VI: Heir to a Tradition, Architect of Sovereign Modernity 2465

Aziz Daouda, 17 d.
Long before the major transformations of the 1920s, Morocco experienced significant attempts at modernization under the reign of Hassan I (1873-1894). A visionary Sultan, Hassan I undertook reforms of the administration, strengthened the army, and developed infrastructure, notably roads and communications. His efforts encountered a conservative internal context, marked by resistance from the fouqahas (Islamic scholars) and elites attached to traditional structures. He also faced increasing pressure from European powers seeking to establish themselves in Morocco. These dual obstacles limited the scope of the reforms but nevertheless laid the foundations for gradual modernization. Before him, Sidi Mohammed ben Abdallah, an enlightened 18th-century Sultan, had already played a major role in opening Morocco to the world. He notably founded and developed the port of Essaouira (then Mogador) in 1765, conceived as a strategic commercial hub to control foreign trade. Thanks to its geographic position and infrastructure, Essaouira quickly became an essential crossroads for exchanges between Sub-Saharan Africa, Europe, and the Mediterranean, thereby strengthening the kingdom’s economic and diplomatic ties. Other sovereigns continued this dynamic. Moulay Abdelaziz (1894-1908) pursued certain military and administrative reforms despite increasing instability. Under the French protectorate, Moulay Youssef (1912-1927) had to navigate colonial domination while trying to preserve some Moroccan sovereignty. Ascending the throne in 1927 at only 19 years old, Mohammed V became a symbol of Moroccan resistance against the French protectorate. Rejecting colonial domination, he supported the nationalist movement, notably during his historic speech in Tangier in 1947, where he called for Moroccan unity and independence. Exiled from 1953 to 1955, his triumphant return marked the beginning of the end of the protectorate. In 1956, he proclaimed independence and laid the foundations of a sovereign Morocco. He then engaged in building a modern state by reforming institutions, unifying the territory, developing education, and initiating economic modernization, creating the Royal Armed Forces and other security bodies while affirming national cultural identity. Son of Mohammed V, Hassan II (1961-1999) consolidated the Moroccan state by establishing a constitutional monarchy and developing essential infrastructure. He skillfully combined tradition and modernity, strengthening national sovereignty while opening the country to foreign investment and international exchanges. Under his reign, Morocco made major advances in economic, social, and cultural fields, laying the groundwork for sustainable modernization and preparing the terrain for current transformations. Hassan II is remembered for gradually recovering the territorial integrity of the Kingdom in a difficult, even hostile, internal and international context. Under Mohammed VI, Morocco is undergoing a profound transformation, comparable in scale to that of the 1920s but within a sovereign and globalized context. His reign, marked by a clear vision and firm will, combines respect for traditions with openness to modernity. The country is investing massively in transport infrastructure: roads, high-speed trains, airports, and public and private facilities throughout the territory. Integration with Western economies has strengthened, making Morocco a preferred destination for foreign direct investment, attracting billions of dollars annually. Flagship projects, especially in preparation for the 2030 World Cup, are stimulating the development of sports, tourism, and cultural infrastructure, affirming the country’s international influence. At the same time, social and economic modernization is underway, with initiatives to improve education, health, innovation, and sustainable development, positioning Morocco within a global and modern dynamic. The country has simply tripled its GDP in less than twenty years. All this reflects continuity and renewal. Morocco is, in fact, in perpetual reinvention. The parallel between the major transformations of the 1920s and the era of Mohammed VI reveals a Morocco capable of constant reinvention. While the metamorphosis of the 1920s was dictated by a colonial context, today’s transformation is the fruit of a sovereign ambition, focused on balanced, inclusive, and sustainable development. It embodies the will of a sovereign with a multilateral vision. No domain is left aside or forgotten. The great projects of yesterday and today testify to an even stronger and more determined energy for transformation, with different goals: to move from a Morocco under tutelage, dependent and powerless in the face of circumstances, to a major player on the international stage, capable of attracting and cooperating with the world and building its future with confidence. Today, Morocco fits into a long tradition of historical metamorphoses. Each era has shaped a dynamic country, attempting modernity and ambitions, sometimes successful, sometimes aborted. Yet it has remained faithful to its millennial history and cultural heritage. Today it is rising, modernizing, and asserting itself as an emerging country on which one can rely. The Kingdom of Mohammed VI is thus ready to meet the challenges of the 21st century with boldness and determination, armed this time with institutions, clear and powerful visions and strategies. The royal will thus guides the country toward genuine development benefiting all, an indispensable geostrategic position, sustainable economic breakthroughs, a reliable political system, and truly irreversible progress.

The Greek Magical Papyri 2535

Tupan, 18 d.
The Greek Magical Papyri (Latin: Papyri Graecae Magicae, abbreviated PGM) represent one of the most important and enigmatic bodies of esoteric literature from the ancient world. Comprising a collection of spells, rituals, hymns, and invocations compiled between the 2nd century BCE and the 5th century CE, these papyri offer an extraordinary glimpse into the syncretic spiritual practices of Greco-Roman Egypt. Preserved mainly on fragile scrolls and manuscripts written in Greek (with occasional Coptic, Demotic, and even Hebrew terms), the PGM bridge the realms of religion, folk magic, and mystery traditions. They are not only historical artifacts but also bear witness to a time when the boundaries between magic, religion, and science were fluid and deeply interconnected. The texts were discovered primarily in Egypt, particularly in the city of Thebes, and made their way to European collections during the 19th century. They were finally compiled and published in the early 20th century, most notably by Karl Preisendanz, and later translated into English by scholars such as Hans Dieter Betz. The rituals recorded in the PGM range from practical spells—such as those for healing, protection, love, and curse-breaking—to theurgic operations intended to invoke divine beings and achieve ecstatic union with the cosmos. One of the most distinctive features of the Greek Magical Papyri is their religious syncretism. The practitioner calls upon gods and spirits from various traditions: Greek deities like Hermes, Hekate, and Apollo appear alongside Egyptian gods such as Thoth and Isis, and even Jewish and Gnostic elements—like references to Iao (YHWH) or archons—are present. This reflects the religious pluralism of Hellenistic and Roman Egypt, where practitioners saw divine power not as confined to one pantheon, but as accessible through many forms, names, and languages. In this sense, the papyri reflect a universalist approach to the sacred, a distinctive characteristic of late antiquity’s mystery cults and Hermeticism. The goals of the rituals varied widely. Some texts focus on personal gain—attracting lovers, gaining favor from rulers, or acquiring wealth. Others describe elaborate invocations of daemons or spirits, often accompanied by complex visualizations, sacred names (called voces magicae), and symbolic gestures. One famous category of these rituals is the “Headless Rite”, an invocation of a cosmic spirit that transcends the gods themselves. The magician declares mastery over heaven and earth and seeks personal transformation and empowerment through divine contact. This ritual later influenced Western ceremonial magic, especially in the Hermetic Order of the Golden Dawn and Thelemic traditions. The PGM also contain magical alphabets, sigils, amulets, and magical words—often long, untranslatable sequences of syllables intended to carry vibrational power. These expressions may represent remnants of older oral traditions or attempts to imitate divine or non-human speech. The importance of divine names—often in long, hybrid strings—is central, reflecting the ancient belief that knowing the true name of a deity conferred control or communion with that entity. Rather than being fringe documents, the Greek Magical Papyri reveal that magic was integrated into daily life and spiritual aspiration in antiquity. Priests, philosophers, and laypersons alike sought access to divine power through these rites. Far from the later Christian demonization of magic, the practitioners of these texts viewed themselves as mystai—seekers of truth and harmony with the cosmos. In modern times, the PGM have become an essential source for scholars of religion, anthropology, and occultism. They offer direct insight into ancient ritual techniques, influencing contemporary esoteric traditions such as Hermeticism, Neopaganism, and Chaos Magic. Moreover, they have helped to reconstruct ancient mystery practices that had otherwise been lost to time. In conclusion, the Greek Magical Papyri stand as a testament to the richness, complexity, and spiritual depth of ancient magical traditions. They are not merely spells or superstitions, but part of a larger sacred worldview in which humanity, the gods, and the cosmos were intimately connected. In these texts, we hear the voices of ancient magicians calling out to the stars—not just for power, but for divine communion and wisdom.

The Polisario Front Confronted with Increasing Accusations: Moving Towards Being Designated as a Terrorist Organization 3195

Aziz Daouda, 24 d.
For several years now, the Polisario Front, a separatist movement supported and armed, as everyone knows, by Algeria, which has provided it with an entire territory in the Tindouf area, has been at the center of a growing international controversy. In the United States, Japan, and Europe, voices are rising to have this group officially classified as a terrorist organization. This shift is based on tangible evidence of its links with actors qualified as terrorists, its involvement in violent actions, but also on a network of international alliances that go beyond the regional framework. While Algeria, Iran, and Hezbollah are often cited as the main supporters of the Polisario, as well as South Africa, Cuba has also played a historic and decisive role in the military and logistical training of separatist fighters. As early as 1977, under the impetus of Fidel Castro and at the request of Algeria, a tripartite military agreement was signed between Cuba, Algeria, and the Polisario, paving the way for intensive cooperation. This agreement allowed the sending of many separatist fighters to Cuba to receive specialized military training. Dedicated military schools were created on the island, where Polisario recruits were trained in guerrilla tactics, special operations, and military logistics. A Cuban delegation even went to Tindouf in 1988 to study Moroccan defenses and help develop strategies to breach the defense wall erected by the Kingdom. Cuba also provided naval logistical support, notably in the waters near the Canary Islands, where Cuban ships were involved in operations to facilitate Polisario infiltrations. Between 1975 and 1991, Cuba delivered to the Polisario a significant arsenal including assault rifles, mortars, rocket launchers, and ammunition, thus strengthening its military capabilities. Even after the 1991 ceasefire, Cuba maintained its support, continuing to train warriors especially in special operations. The last known class trained in Cuba dates back to 2003. More recently, six-month training courses have been given to groups of about forty separatists, focused on special forces tactics. Moreover, for a long period, damning testimonies report the kidnapping of children from the Tindouf camps, sometimes as young as 9 years old, to send them to Cuba on a "youth island" under high military surveillance. They undergo intensive military training mixed with strong political indoctrination. These children, isolated from their families, are trained to become soldiers in the service of the Polisario, under conditions denounced as inhumane by witnesses and former detainees. Some recent signals suggest a possible repositioning of Havana. Indeed, at the 2019 Non-Aligned Movement summit, Cuban President Miguel Díaz-Canel omitted any reference to the Polisario, marking a break with the tradition of support displayed by Fidel and Raúl Castro. This evolution could reflect a diplomatic realignment, notably after the resumption of diplomatic relations between Morocco and Cuba in 2017, relations broken for nearly 37 years due to Cuban support for the Polisario. However, to date, the aforementioned tripartite agreement has not yet been repealed. Cuba's role is part of a larger network of Polisario alliances. Algeria, the main political and military supporter, continues to arm and shelter the movement. Iran, through Hezbollah, provides military and logistical support, notably also training fighters and delivering sophisticated weapons. This is well documented. There are also hundreds of Polisario mercenaries captured in Syria, where they operated alongside Assad's army, reinforcing the image of a group involved in international terrorist conflicts. On the ground, the Polisario is also accused of violence against civilians in southern Morocco. The missiles launched against the city of Smara bear witness to this, in addition to the blockage of the strategic Guerguerat passage. The sequestration of Sahrawi populations in the Tindouf camps, where it refuses, with Algerian support, any official census, is another proof of the true nature of the movement. Faced with these elements, several American, European, and Asian political leaders advocate for the Polisario Front to be quickly listed as a terrorist organization. American Congressman Joe Wilson has proposed a bill to this effect, denouncing the use of the Polisario by Algeria and its accomplices to destabilize the Kingdom of Morocco, a long-standing strategic ally of the United States in the region. This eminent designation would deal a major blow to Algeria, which seems tireless in supporting the Polisario for nearly 50 years, while it simply costs the country development. It would further strengthen Morocco's position on the international stage, notably after the American recognition in 2020 of Moroccan sovereignty over its southern provinces, that of Spain, France, the recent one of the United Kingdom, and many other African and Latin American countries. The historical, military, and educational support of Cuba, combined with the role played by Algeria, Iran, and Hezbollah, places the Polisario in a network of actors with manifest destabilizing and terrorist activities. The rise in calls for its classification as a terrorist organization fits into a logic of regional and international security, requiring a coordinated response to restore stability in North Africa, the Sahel, and beyond. This page must be quickly turned for the good of the populations of the entire region

A Major Geopolitical Transformation in the Middle East 3240

Aziz Daouda, 24 d.
The Middle East is undergoing a major geopolitical transformation, marked by a strategic realignment between Israel, the United States, and the Gulf powers. These latter, long marginalized from traditional alliances or subjected to them, are now asserting themselves as indispensable actors on the political, economic, and military stage, reshaping balances once considered historic and immutable. Since its creation in 1948, Israel has been the main Western ally in the Middle East, notably of the United States, which initially opposed its establishment, in a region marked by recurring conflicts. Its expansionist and influential policies, supported by Washington, have long crystallized tensions with several Arab countries and armed groups. However, this belligerent stance now seems contested, both by its neighbors and some of its traditional allies. In any case, it is widely disapproved of and even condemned by civil society everywhere. This cannot last. The most notable evolution in the region has come from the Gulf monarchies. After decades of hostility, they initiated a historic rapprochement with Israel, formalized by the Abraham Accords in 2020, under American impetus. These accords, signed notably by the United Arab Emirates and Bahrain, opened the way to strengthened cooperation, especially against Iranian influence, while fostering unprecedented economic and technological exchanges. The monarchies that did not sign these accords also have no qualms about dealing with Israel. Strong relations are also often mentioned between the Israeli state and Turkey, especially since it has been governed by Erdogan, a champion of Islamism. In this rapidly changing context, the United States has gradually reoriented its regional policy, focusing more on the Gulf monarchies, which offer political stability, financial power, and strategic positioning. The American military presence in the region, notably at the Al-Udeid base in Qatar, illustrates this new reality. During the 2025 American tour of the Middle East, nearly two trillion dollars in investments were announced, particularly in defense, technology, and artificial intelligence sectors. At the same time, Washington seems to adopt a more nuanced stance towards Israel, especially in the framework of negotiations with Iran, reflecting a diversification of regional alliances. Despite its military weight, Israel is gradually losing its exclusive influence, increasingly perceived as a source of tension. The current policies of Netanyahu’s cabinet, leading to a near-genocide in Gaza, do not help matters. Unlike previous decades, Arab countries, especially those in the Gulf, no longer systematically respond to Israeli provocations with force. Current leaders favor a pragmatic approach, now distinguishing the Palestinian cause from the actions of armed groups like Hamas. This evolution marks a turning point compared to the belligerent attitudes of past military regimes, which over time became de facto allies of the Zionist cause. Hassan II, a visionary, once said on this subject, "Hatred of Israel and the Jew is the most powerful aphrodisiac in the Arab-Muslim world." The Gulf monarchies, long proponents of a moderate discourse favorable to dialogue, are now imposing themselves as regional models of stability and cooperation with the West, as well as with Asian powers. Israel’s traditional role as the pivot of Western interests in the Middle East seems to be eroding in favor of a dynamic where Gulf monarchies take center stage. The multiplication of conflicts and the perception of an increasingly isolated Israel on the international stage—albeit mostly among populations—weakens its position. Europe, while hesitant, shows a hardening of tone towards Israeli actions, notably after recent incidents in the West Bank where diplomats were targeted by heavy fire from the Israeli army. This change in attitude can only strengthen the legitimacy of the Gulf monarchies as reliable partners for the West, as guarantors of regional stability and calm. The recent organization of a global conference on the Palestinian issue in Morocco, a signatory of the Abraham Accords and co-chaired by the Netherlands, illustrates this new dynamic. It is worth noting again that Morocco is a strategic ally of the Gulf monarchies, linked by multiple agreements, including defense. The words of Moroccan Foreign Minister Nacer Bourita are clear about the need to condemn all extremisms—implicitly Hamas extremism but also that of the current Israeli government. This discourse symbolizes hope for political renewal in the region, emphasizing respect for international law and the only possible solution: two states living side by side. This is also the position of France, whose president no longer hesitates to speak of recognizing the Palestinian state, making it a key element in his discussions during his many foreign visits. Addicted to blood and violence, Netanyahu no longer hesitates to accuse President Macron of crusading against the Jewish state. Excuse me? The Israeli leader is deeply wounded and has no plausible argument except to hide behind his own definition of antisemitism, which he throws around indiscriminately. It must be said that repeated American vetoes at the Security Council somewhat reinforce his delusion. Israel’s disproportionate reaction following the senseless Hamas attacks has become counterproductive for the Jewish state. As it seems to lose its role as the undisputed leader of Western interests in the region, the Gulf monarchies appear as the new stabilizers and promoters of peace in the Middle East. This geopolitical reshuffling could well redefine the balance of power in a region marked by incessant conflicts. The strong interconnection of the American economy with these countries, in light of the latest announced investments, will inscribe this emerging situation in a stable and likely lasting perspective. Israeli voters would do well to understand this quickly. At the next election, they should definitively rid themselves of these zealots who have only death on their lips and the extermination of a legitimate people as their goal.

John Bolton and His Controversial Op-Ed Against Morocco: Hostility with Troubled Roots... 3914

Aziz Daouda, 1 mon.
John Bolton, former U.S. National Security Advisor under Donald Trump, has just published an op-ed in the Washington Times, notably favorable to the Polisario thesis and thus to the Algerian position. The text recycles arguments Bolton has already put forward in the past. He notably defends the outdated idea of a self-determination referendum and accuses Morocco of obstructing the implementation of UN resolutions. It should be recalled once again that the referendum proposal, which Morocco had put forward in Nairobi, has been obsolete and abandoned by the Security Council since 2007; as for accusing Morocco of hindering the process, this is simply false in light of the UN resolutions over the past 20 years. Bolton lies, and he knows it. He is accustomed to it. How can one not think that this is clearly an attempt by this forgotten figure of history to regain relevance, a will to manipulate public opinion, but above all an intention to harm by pleasing the enemies of the Kingdom. This position strangely fits, without surprising, into the continuity of the official rhetoric of the Algerian military junta, the main supporter of the Polisario. It is a blatant alignment and rapprochement that raises questions about Bolton’s integrity. Let us just recall that Bolton was abruptly dismissed by Donald Trump in 2019, officially for strategic disagreements, but according to some observers, also due to questionable connections. Regarding the matter concerning the Kingdom, Bolton regularly frequents Algiers and collaborates with well-paid Algerian lobbyists such as David Keene, former NRA president, engaged in defending the Algerian cause in the United States. This closeness fuels suspicions of a relay role for Algerian interests, aiming to influence American policy. Nothing to be proud of for the jubilant military junta. It is used to contradiction and blunt communication turning the slightest detail into a victory. Bolton no longer counts and has no impact. In his rhetoric, Algiers pretends to ignore that the same Bolton supports the use of force against Iran, Algeria’s strategic ally. Iran, which the Algerian president will soon visit... It is also this same Bolton who pushed for the transfer of the U.S. embassy from Tel Aviv to Jerusalem... A strange supporter of the Palestinians to take one of their enemies as a reference. Bolton’s article fits into a morbid continuity. He shamelessly and unashamedly tries to discredit Moroccan policy and its growing influence on the international stage while defending separatism. He ignores the terrorist nature of the Polisario, opposing an entire faction of Republicans with Joe Wilson as spokesperson. The latter is logically pushing for a vote very soon in the U.S. Congress on a law designating the Polisario as a terrorist organization. Paradoxically, Bolton’s desperate offensive comes at a time when Morocco is achieving major diplomatic successes. The Kingdom has recently further strengthened its ties with several African countries, Kenya being the latest example. Thanks to its autonomy plan for the Sahara, widely recognized and supported by the international community, Morocco is reaping success after success. The vote on the latest Security Council resolution on the issue shows that even countries that once voted out of ideological principle against anything favorable to Morocco no longer do so, quite the opposite. Moreover, the closure of the Polisario Front’s office in Damascus illustrates Morocco’s growing influence in the Middle East. Thus, unanimity is almost reached in favor of Morocco at the Arab League today, with the obvious exception of Algeria alone, perfectly isolated, even neutralized and weakened in everyone’s eyes. At heart, Bolton’s op-ed seems intended to soothe the wounds of Algiers and the separatists, who are losing ground to Morocco’s assertion. The autonomy plan proposed by Rabat is increasingly endorsed on the international stage, while the Polisario sees its influence diminish. It is becoming inaudible and has no other escape than to cling to a few fringe extremist demonstrations here and there. This stance therefore appears as a last gasp from a retreating camp. Lacking any real leverage to influence American or global policy, Algiers and the separatists quench their thirst by drinking the words of marginal figures without substance. To better understand this posture, it must be recalled that John Bolton is a controversial figure in American politics, known for his ultra-conservative positions and aggressive foreign policy approach, often described as neoconservative. His dismissal in 2019 was marked by major disagreements with the Trump administration, but also by suspicions of dubious connections with certain foreign circles. Bolton is suspected of involvement in several controversial international operations, including organizing coups d’état, reinforcing the image of a man with brutal methods and strongly marked convictions. In sum, John Bolton’s recent op-ed in the Washington Times illustrates a persistent hostility towards the Kingdom by a fading figure; a pontiff driven by an outdated political vision. The signatory’s stance is disconnected from current geopolitical developments. It once again shows that Algiers, through its parrot media, is ready to cling to any nonsense, provided it fits its outdated narrative. Above all, it highlights the irreversible decline of the Polisario and Morocco’s growing success on the international stage.

Kenya Inaugurates Its Embassy in Rabat: A Major Diplomatic Turning Point Favoring Morocco on Western Sahara 3920

Aziz Daouda, 1 mon.
The official inauguration of Kenya’s embassy in Rabat, conducted by Moroccan Foreign Minister Nasser Bourita and Kenyan Foreign Minister Musalia Mudavadi, marks a historic milestone in bilateral relations between the two countries. This ceremony, coinciding with the 60th anniversary of diplomatic ties between Kenya in East Africa and Morocco in the far west of the continent, symbolizes a significant strengthening of political, economic, and cultural exchanges in pursuit of continental continuity. Most importantly, it signifies Kenya’s strategic repositioning on the sensitive issue of the Moroccan Sahara. For the first time, Kenya has opened an embassy in Morocco, demonstrating Nairobi’s firm commitment to consolidating its relations with Rabat. Even more crucially, Kenya has officially recognized Morocco’s Autonomy Plan as “the only sustainable approach” to resolving the Western Sahara dispute. This represents a radical shift in Kenyan policy, as until recently, Kenya maintained relations with the self-proclaimed Sahrawi Arab Democratic Republic (SADR), supported by Algeria, which is increasingly losing ground internationally. Under President William Ruto’s leadership, this diplomatic shift began taking shape in March 2024 with the appointment of Jessica Muthoni Gakinya as Kenya’s first ambassador to Morocco. Since then, several memorandums of understanding have been signed covering key areas such as housing, urban development, youth, trade, and diplomatic training, significantly strengthening cooperation between the two nations. Kenya’s repositioning on the Sahara issue aligns with a broader global trend of growing support for Morocco’s stance, while the Polisario Front loses international recognition. Over fifty countries have withdrawn recognition of the SADR since the Cold War’s end, and no African country has recognized it since 2011. Recent developments include Syria’s official closure of the Polisario office in Damascus, signaling a strategic distancing from the Algerian-Iranian axis and a clear rejection of support for Sahrawi separatists. This is a major setback for Algeria on the Arab world stage. In Latin America, key countries such as Bolivia, Ecuador, and Panama have also withdrawn recognition of the SADR, adopting neutral or pro-Moroccan sovereignty positions consistent with UN resolutions. This shift is notable given the region’s past role as a haven for separatist propaganda. In Europe, nearly all countries, including France, Spain, Germany, and many EU members, now explicitly support Morocco’s Autonomy Plan as a serious basis for a lasting political solution. Algeria, increasingly powerless, is losing influence and reputation worldwide due to its persistent backing of the Polisario. Despite this international momentum favoring Morocco, Algeria continues to support the Polisario, exemplified by President Abdelmadjid Tebboune’s recent reception of the “new Sahrawi ambassador” Khatri Adouh. While Bourita and Mudavadi forged strong friendship ties, the Algerian-hosted ambassador boasted of supposed “diplomatic victories” for the separatists, ignoring Polisario’s growing isolation. Algeria and its proxy even disregard UN Security Council Resolution 2756 adopted in October 2024, which explicitly recognizes Algeria as a party to the dispute and calls for respect of the ceasefire and a durable political solution, endorsing Morocco’s initiative led by King Mohammed VI. Morocco is capitalizing on this favorable context by multiplying bilateral agreements, notably with strategic African countries like Kenya. The signing of five memorandums of understanding during Mudavadi’s visit reflects a shared vision of enhanced cooperation based on historical, cultural, and economic ties. Africa is thus showing a new face marked by pragmatism and mutual interests. The opening of the Kenyan embassy in Rabat and Nairobi’s official support for Morocco’s territorial integrity represent a major diplomatic victory for the Kingdom. Algeria can no longer ignore this development without risking even greater isolation on the continent and globally. Adding to Algeria’s woes, Ivory Coast recently reiterated its position sidelining the separatist movement and its sponsor. Morocco is consolidating its diplomatic leadership and advancing toward a peaceful and lasting resolution of the artificial Western Sahara conflict. In contrast, the Polisario is increasingly isolated, supported only by a stubborn Algeria and perhaps, for now, South Africa, whose economy and business ties with Morocco are growing. The international community is converging toward greater recognition of Moroccan sovereignty and its Autonomy Plan, supported by two permanent UN Security Council members and many regional economic powers. This irreversible momentum heralds a new era in African diplomacy, with the African Union likely to expel the SADR in the near future, removing a burdensome member that meets no criteria for international organization membership except Algeria’s excessive sponsorship, itself in notable decline. Omar Hilal, Morocco’s representative to the UN, does not hesitate to remind his Algerian counterparts of this anachronistic and untenable situation at every opportunity, making the international community a witness to this increasingly ridiculous stalemate that cannot last.

Neoplatonism 3981

Tupan, 1 mon.
Neoplatonism is a philosophical and spiritual tradition that arose in the 3rd century CE, deeply rooted in the teachings of Plato but expanded into a comprehensive metaphysical system emphasizing the soul’s journey toward divine union. Far more than an academic commentary on Plato’s dialogues, Neoplatonism offered a mystical framework for understanding the cosmos, the nature of being, and the purpose of human existence. Its influence extended from the pagan late antiquity into Christian, Islamic, and Jewish thought, and it became a cornerstone of the Western esoteric tradition, profoundly shaping Hermeticism, Kabbalah, and Renaissance occult philosophy. The founder of Neoplatonism is traditionally identified as Plotinus (c. 204/5–270 CE), whose teachings were recorded and organized by his student Porphyry in the Enneads. Plotinus developed a tripartite cosmology that remains central to Neoplatonic thought: The One (or the Good): The highest principle, utterly transcendent, beyond being and intellect. It is the source of all existence, perfect, infinite, and indivisible. Nous (Divine Intellect): The first emanation from the One. It contains the realm of ideal Forms or archetypes—eternal truths that shape reality. Psyche (Soul): The World Soul and individual souls emanate from the Nous, descending into the realm of matter. This emanationist cosmology postulates that all reality flows outward from the One in a hierarchical cascade, and that all beings long to return to their source. Unlike creation ex nihilo, Neoplatonic emanation is not a one-time event but a continuous process of unfolding and return, guided by the principle of divine participation—all things contain within themselves a trace of the divine origin. The ultimate goal of the soul in Neoplatonism is henosis, or mystical union with the One. This ascent is achieved not through external rituals alone, but through philosophical contemplation, ethical purification, and inner transformation. As the soul turns away from the distractions of the material world and awakens to its true nature, it ascends through the levels of being, ultimately dissolving into divine simplicity. Plotinus’s successors, including Porphyry, Iamblichus, Proclus, and Damascius, expanded and refined the system. Iamblichus, for example, introduced a more theurgical and ritualistic approach, arguing that philosophical contemplation was insufficient on its own for divine ascent. Instead, he emphasized theurgy—a sacred science of divine operations involving prayers, invocations, and symbolic rites. These practices formed the foundation of later esoteric traditions, particularly the magical worldview of the Hermetic Order of the Golden Dawn and Renaissance Neoplatonic magicians like Marsilio Ficino and Giordano Bruno. Neoplatonism also had a profound influence on Christian mysticism, particularly through thinkers like Pseudo-Dionysius the Areopagite, St. Augustine, and Thomas Aquinas, who adapted Neoplatonic cosmology to Christian theology. In the Islamic world, philosophers such as Al-Farabi, Avicenna (Ibn Sina), and Suhrawardi incorporated Neoplatonic ideas into their metaphysical and mystical systems, contributing to the development of Sufi cosmology. In Jewish thought, Neoplatonism informed early Kabbalistic doctrine, particularly in its conception of divine emanations (sefirot) and the soul’s return to God. In the Renaissance, Neoplatonism was revived as part of a broader cultural rediscovery of classical antiquity. Philosophers such as Ficino and Pico della Mirandola saw it as a key to unlocking the divine potential of the human being and harmonizing philosophy with mysticism. Ficino’s translation of Plotinus and his commentaries on Plato and Dionysius laid the groundwork for a magical humanism, in which the soul, through study and virtue, could ascend the cosmic ladder and participate in the divine intellect. In modern esotericism, Neoplatonic principles continue to underpin key doctrines, including correspondence, hierarchy, and spiritual ascent. The image of the cosmos as a living, divine order—structured, intelligible, and participatory—remains central to Hermeticism, Rosicrucianism, and contemporary metaphysical systems. The idea that the microcosm reflects the macrocosm—that the human soul mirrors the cosmos and can return to its source—echoes through the ages as a core Neoplatonic insight. In conclusion, Neoplatonism is not merely a philosophical system—it is a sacred path, blending metaphysics, mysticism, and ethical discipline into a vision of cosmic unity and human divinization. By tracing all things to the ineffable One and guiding the soul’s ascent through reason, beauty, and inner purification, Neoplatonism continues to offer a profound map of spiritual realization, bridging ancient wisdom and perennial truth.

Morocco–United States and Côte d’Ivoire: The New Strategic Framework to Strengthen the Counterterrorism Fight in the Sahel 4408

Aziz Daouda, 1 mon.
On April 24, 2025, in Abidjan, the Ivorian Minister of Defense, Téné Birahima Ouattara, received the United States Ambassador to Côte d’Ivoire, Jessica Davis Ba, accompanied by General Michael Langley, the renowned AFRICOM commander. This meeting clearly fits into a major geostrategic dynamic where Côte d’Ivoire, Morocco, the United States, and the G5 Sahel countries are strengthening their cooperation to combat the transnational terrorist threat that has long destabilized the Sahel and North Africa. It is worth recalling that the pact concluded in Algeria under Bouteflika with armed groups shifted the threat southward within the country, exacerbating instability in the Sahel after a war that caused more than 250,000 Algerian deaths. In this new security architecture, Côte d’Ivoire positions itself as a key player south of the unstable zones. Washington is intensifying its military presence there with a drone base in Bouaké and a donation of 12 armored vehicles to reinforce Ivorian defense, especially in areas exposed to terrorism. This partnership also includes training for Ivorian forces and the establishment of maintenance infrastructure, illustrating cooperation expected to endure over time. Joint exercises in Bingerville, still in Côte d’Ivoire, demonstrate the growing strength of Ivorian forces in synergy with the United States, consolidating an essential link in West African security. Côte d’Ivoire, historically allied with Morocco, thus becomes a central actor in this regional cohesion. This could not happen without Rabat being informed and possibly even playing a facilitating role beforehand. Morocco asserts itself as a key actor in the counterterrorism fight in North Africa and the Sahel, coordinating its actions with the G5 Sahel, the most effective platform against various jihadist groups—essentially mere gangsters. Its intense participation in military exercises such as African Lion 2025, notably in its southern provinces, strengthens coordination with American, African, and other forces. Training in handling the mobile HIMARS artillery system, for example, testifies to the strategic depth of the Morocco–United States partnership. This new regional cohesion makes the Kingdom a major stabilizer, promoting a multilateral approach to terrorism, illicit trafficking, and hybrid conflicts. The Sahelo-Saharan region, now aligned with Morocco, faces complex threats, including the porous links between separatist movements like the Polisario Front and terrorist networks. Southern Algeria has become a lawless zone conducive to trafficking and multifaceted jihadism, threatening regional stability. Mali increasingly denounces Algerian interference and its support for terrorist groups, while Mauritania recently closed its border with Algeria near Tindouf, the Polisario’s stronghold. Algeria, at worst, if not openly encouraging, tolerates its territory as a strategic fallback zone and a supplier—particularly of fuel—vital for the survival and activities of various groups. The G5 Sahel Joint Force, even after the French withdrawal from the region, remains limited by funding and equipment deficits, highlighting the urgent need for strengthened international support. The growing military power of Côte d’Ivoire, cooperation with Morocco, and American support thus fit into a comprehensive regional strategy to contain these threats. Algeria, despite itself, is a pressured partner, hosting the Polisario Front for over 50 years. Increasingly, this group is being labeled a terrorist organization and will soon be so in the USA by law. In May 2025, the American destroyer USS Forrest Sherman’s stopover in Algiers and joint naval exercises with the country reflect the US desire to maintain a strategic Mediterranean presence, thereby involving Algiers more in counterterrorism. The memorandum of understanding signed in January 2025 between Washington and Algiers underscores this increased responsibility regarding threats on Algeria’s southern borders. The region is thus heading toward a new security architecture. The Abidjan meeting and the scale of maneuvers south of Morocco illustrate a profound transformation of security cooperation in West and North Africa. Morocco’s rise as a central actor, combined with strengthened partnerships between Côte d’Ivoire, the United States, and the G5 Sahel, shapes this new, more coherent and effective geostrategic architecture. In the same vein, one can also mention recent visits by Emirati officials in the region and the very recent visit of Marshal Haftar’s son, General Saddam Haftar, to Niger, following previous visits to Burkina Faso and even Israel some time ago. The noose is tightening around terrorist groups, now cut off from their strategic refuges. Their last resort remains the north via Algeria and Libya, where internal conflicts complicate the fight. This multilateral regional approach appears as the best response to restore stability and security in a region rapidly evolving due to recent political changes. Morocco, the first to adapt to these developments, is reaping the benefits of its non-interference strategy by forging strong economic and strategic complementarity with its partners. From Rabat to Abidjan, no zone escapes this economic and security dynamic desired by His Majesty the King. Algeria’s now shaky stance and its belligerent rhetoric toward neighbors no longer impress. The death knell has sounded for desert extremist groups, notably the Polisario and its ambiguous role for over half a century.

Hermeticism 4228

Tupan, 1 mon.
Hermeticism, also known as the Hermetic tradition, is a spiritual and philosophical system rooted in writings attributed to Hermes Trismegistus, a mythical figure who embodies a syncretism of the Egyptian god Thoth and the Greek god Hermes. Emerging during the early centuries of the Common Era—particularly in Hellenistic Egypt—Hermeticism offered a vision of the cosmos where divinity, nature, and the human soul were inextricably connected. Its teachings have profoundly shaped Western esotericism, influencing fields as diverse as alchemy, astrology, Christian mysticism, Renaissance magic, and modern occult revival movements. At its core, Hermeticism teaches that all things originate from the One, a supreme and ineffable source that manifests through successive emanations. This belief in a single, all-encompassing divine principle aligns Hermeticism with Neoplatonism and other monistic philosophies. The Hermetic universe is a living, intelligent whole—a macrocosm reflected in the human microcosm. This principle is famously summarized in the maxim from the Emerald Tablet: “As above, so below; as below, so above.” It suggests a profound correspondence between all levels of reality, from the divine to the material, and frames the Hermetic path as one of gnosis—spiritual knowledge attained through contemplation, revelation, and the alignment of the self with the divine order. The Corpus Hermeticum, a collection of Greek philosophical texts compiled between the 1st and 4th centuries CE, forms the foundation of Hermetic thought. These texts, particularly the Poimandres and the Asclepius, present dialogues between Hermes Trismegistus and divine or angelic beings who reveal metaphysical truths. Themes include the origin of the universe, the nature of the soul, the process of spiritual rebirth, and the goal of apotheosis—the return of the soul to the divine source. we can say that unlike the abstract metaphysics of contemporary philosophy, Hermeticism is devotional, combining intellectual insight with religious practice. Hermeticism also places strong emphasis on human potential. The human being is portrayed as a divine spark encased in flesh, capable of either sinking into the ignorance of material existence or awakening to its true nature as a child of the cosmos. This optimistic anthropology, where the human soul is not inherently sinful but potentially divine, distinguishes Hermeticism from more dualistic or pessimistic systems like Gnosticism. Nevertheless, it shares with Gnosticism a sense of estrangement from the material world and the conviction that salvation lies in inner enlightenment rather than external authority. Throughout history, Hermetic ideas have surfaced in powerful ways. During the Renaissance, rediscovery of the Corpus Hermeticum—initially believed to predate Moses—led thinkers like Marsilio Ficino and Giordano Bruno to integrate Hermetic philosophy into Christian theology, art, and science. Alchemists such as Paracelsus adopted Hermetic cosmology to frame their experimental practices as spiritual transformations. In modern times, Hermeticism remains central to many esoteric systems, including the Hermetic Order of the Golden Dawn, Thelema, and modern Hermetic Qabalah. In conclusion, Hermeticism is more than a historical current—it is a timeless worldview grounded in the unity of all existence and the transformative power of divine knowledge. Its enduring appeal lies in its synthesis of philosophy, mysticism, and science, offering seekers a path of inner alchemy that aspires not merely to understand the cosmos, but to become one with it.

The Kabbalah 4494

Tupan, 2 mon.
Kabbalah is a mystical tradition within Judaism that seeks to understand the hidden dimensions of the divine, the universe, and the soul. While its formal development emerged in medieval Europe—especially in 12th-century Provence and 13th-century Spain—its roots stretch back to earlier biblical, rabbinic, and merkavah (chariot) mysticism traditions. It offers a symbolic and metaphysical framework for understanding reality and our role within it. At its core, Kabbalah teaches about Ein Sof (“the Infinite”), the boundless aspect of God that lies beyond all human comprehension. From this ineffable source emanates all of creation, unfolding through a dynamic process depicted in the Tree of Life (Etz Chaim), a symbolic diagram composed of ten interconnected spheres called sefirot. These sefirot represent divine attributes or channels through which the Infinite expresses itself, shaping both the spiritual and material realms. At the top is Keter, the crown, symbolizing divine will and pure potential. From Keter flows Chokhmah, the spark of wisdom and intuitive insight, which is then given form and structure by Binah, representing understanding and deep contemplation. Below them, Chesed embodies expansive love, generosity, and mercy, while Gevurah introduces strength, discipline, and the power of judgment. Between these opposing forces lies Tiphereth, the sphere of beauty, harmony, and compassion, which mediates and integrates mercy with severity. Continuing downward, Netzach expresses endurance, initiative, and the force of expansion, while Hod represents humility, introspection, and the power of communication and symbolism. These two channels converge into Yesod, the foundation, which synthesizes and transmits all previous energies into Malkuth, the kingdom—the material world, where divine intention is finally manifested. These ten sefirot are arranged along three vertical pillars—right, left, and center—symbolizing the principles of expansion, restraint, and balance. Together, they form a dynamic spiritual system that mirrors both the structure of the universe and the inner architecture of the human soul. One of the most influential Kabbalistic texts is the Zohar, a mystical commentary on the Torah, which uses allegory, symbolic interpretation, and esoteric language to uncover hidden spiritual meanings in the biblical text. Another foundational work is Sefer Yetzirah ("The Book of Creation"), which presents a cosmology based on the mystical properties of the Hebrew alphabet and the ten sefirot. It teaches that the world was created through 32 paths of wisdom—ten sefirot and 22 Hebrew letters—laying the groundwork for later Kabbalistic systems. A major development in Kabbalah came with Isaac Luria (1534–1572), known as Ha'ari, who introduced Lurianic Kabbalah. He offered new doctrines such as Tzimtzum (the divine contraction that made space for creation), Shevirat ha-Kelim (the breaking of the vessels), and Tikkun (restoration or repair). These concepts explain why evil exists and how humanity participates in the healing of cosmic fractures through spiritual acts. Kabbalistic practice involves more than intellectual study—it includes meditative techniques, letter permutations, sacred chanting, visualization, and deep contemplation on the divine names. Gematria, the system of interpreting Hebrew words through their numerical values, plays a central role in uncovering hidden connections between words and ideas. Another important concept is Sitra Achra, the "Other Side"—a realm of impurity and spiritual blockage that opposes holiness and reflects the duality within creation. Kabbalists explore how spiritual elevation occurs when divine sparks trapped in the material world are liberated through righteous actions, prayer, and intentional living. In more practical or applied Kabbalah, practitioners also work with Divine Names (such as the 72 Names of God), angels, and astrological correspondences, viewing them as symbolic tools to aid in spiritual elevation and unity with divine purpose. The four worlds (Atzilut, Beriah, Yetzirah, and Assiah) represent stages of emanation from the divine to the material realm, showing the hierarchical structure of existence. Although once restricted to mature Jewish scholars, Kabbalah has increasingly influenced broader spirituality, from Hasidic Judaism to Christian mysticism, Western esotericism, and even contemporary self-help movements. However, traditional Kabbalists emphasize that its study demands humility, ethical refinement, and a strong foundation in Torah and Jewish law. Ultimately, Kabbalah is not just a metaphysical system but a transformational path. It invites seekers to draw closer to the Divine, to bring balance to the soul, and to repair the world by restoring harmony between the spiritual and physical realms.

The thief of cope 4487

Sheikh Flakho, 2 mon.
Do people enjoy zero-sum games? I think they very much do. Most deny it because it beckons to more primitive days where life was the ultimate battle-royal: Grog beat enemy, Grog take everything. There's plenty of illustration of this more primitive state in fiction. If you've watched the Walking Dead, you may have noticed how that characters very quickly regress from their civilized selves to pro zero-sum gamers. Even though there's a whole planet to loot, the imminent scarcity they are faced with makes factions go to war against each other. In a post apocalyptic world, there's no place for collaborative value creation. But we don't need the apocalypse to reveal our natural proclivity towards zero-sum games. Talk to a historian and you will know that empires have always seen the world as a big zero-sum game, even when a whole continent had yet to be discovered. Talk to a marxist and he'll show you that the bourgeoisie is much more adept at playing the game than the proletariat. Talk to an economist however, and he'll throw sand into your eyes to distract you from an uncomfortable truth : "Trust me bro, we just need to make the cake bigger". Just make the cake the bigger... as if somehow, starting the renaissance, we magically figured out an economic system that allows us to grow economies like no other before. In tech-bro speak, it was all just "skill issue". But then, you remember the exponential leaps in technological progress and the new forms of energy harnessed. You point this out, and the economist scrambles with an indian accent "let me tell you something, let me me tell you something, it was the new economic paradigm and its countless jewish monetary tricks". Sound silly right ? That's what everyone believes nowadays. After all, isn't everybody trying to get rich ? Everyone dreams of a Bugatti, just in case they are suddenly asked to prove that they are not brokies. But how many can harness the sociopathic behavior that's necessary to grow your business? I'd argue that those are the minority. Or maybe I am being naive. Just like we are fast to revert to zero-sum thinking, we are also fast in discarding empathy for others when money starts flowing. The fact remains though, being rich is not about creating the most value, it's about maximizing your side of the zero-sum equation. Put yourself in the shoes of the capital holder. Every cent he gives you for your work is a missing one from his big scrooge mcduck like pile of pennies. The capitalist's essence is to make his side of the equation go as far away from 0 as he can possibly get away with. He only gives away when he is promised a bigger return, or when he wants to avoid a bigger loss. These are the rules of the game. Rules the masses have such a hard time coping with, Sociology was invented to study its effect on their confused plebeian brains. Among the sea of copes, one held some truth for a couple of decades. Let us refer to this idea as the "meritocratic cope", which goes something like this : Even if you don't physically own the means of production, you can have a cozy life if you can develop some skills that require an above average-intellect. How much above average depends on too many factors to cite. But over time, the overall trend has been that the more advanced technology got, the farther away from the middle of the bell curve you needed to be. For those with lesser intellects but loads of money, you could also coast through life with a series of bullshit jobs. You just need a pay-to-win diploma from a fancy school made by the rich for their less genetically fortunate off-springs. Both paths are not equal. The former genocides your hair follicles, nukes your skin, empties your eyes and gives you a vague air of "this guy has been through some shit". The latter is rife with opportunities to enjoy life, expand your horizons with equally narrow minded peers, and you end up walking out feeling competent to tard-wrangle the unorganized entropy of the labour force into higher quarterly earnings. You're not just an idea guy, you're a visionary. You don't know how to do anything yourself, but it's okay. You are a visionary. But this is coming to an end. I'm not quite sure about the second path, but I can quite confidently assert that it's over for the former. The culprit? Artificial intelligence. If you were wondering where this rigmarole was leading to, it was all necessary exposition to understand where all the hate I have towards AI is coming from. In my next article, we will examine why the latest AI progress is the ultimate "checkmate, atheist" move to whomever has hope for a brighter future. No more hope, no more cope, no more peace, just problems.

Trump, Morocco, and the End of the Polisario Myth 6497

Aziz Daouda, 2 mon.
In just a few short weeks, the Western Sahara issue has seen a series of rare and intense developments, marking a genuine acceleration in a case long frozen by diplomatic deadlock, strategic inertia, and hidden agendas. The Trump administration, leading an international current weary of this outdated conflict, has clearly demonstrated its desire to enter a new era, breaking away from decades of inaction fueled by the Cold War and its lingering ideological effects. For Washington, there is no longer any tolerance for the destabilization games of Algeria’s military regime, which has lost its bearings and uses this conflict to mask its own internal political, economic, and social failures. By doing so, it hinders regional development ambitions and healthy, complementary relations with a Moroccan neighbor it both envies for its successes and resents for its strong alliances with the West. Donald Trump's election reshuffled the deck. Gone are the cautious postures and fragile balancing acts between the parties. The time has come for action, transparent alliances, and the pursuit of concrete solutions. In this context, the Trump administration’s support for Morocco’s autonomy proposal is unequivocal. The Moroccan initiative is now described by the White House as the only "just and lasting" basis for resolving the conflict. During a highly symbolic meeting between Moroccan Foreign Minister Nasser Bourita and Senator Marco Rubio, the latter reaffirmed the United States’ commitment to a solution based solely on Morocco’s offer. The signals are clear: for Washington, playtime is over. Morocco is strong and reliable. It is within its rights. It is the best friend and partner in the region. It was also the first country to recognize the United States and to protect its fleet during the country’s early, difficult years. This reaffirmed American realignment comes with bold proposals. Several influential members of Congress are now considering officially designating the Polisario Front as a terrorist organization. They have a solid basis for their case, including: attacks on civilians in Smara and near El Mahbes, the unilateral breach of the 1991 ceasefire, and alleged ties with hostile powers like Iran and Russia—not to mention the confirmed presence of Polisario fighters in Syria, who are still being held there. On April 11, it should be noted, Republican Representative Joe Wilson announced his intention to introduce a bill to this effect. According to him, the Polisario Front serves as a gateway for what he calls the “Axis of Aggression” in Africa, linking the separatist group to Iranian and Russian geopolitical ambitions on the continent, posing a threat to U.S. security. He now holds in his hands a well-documented Hudson Institute report that points to close ties between the Polisario and Hezbollah, and even the PKK. The Polisario is said to be involved in arms trafficking with terrorist groups in the Sahel, the embezzlement of humanitarian aid, and more. It would be a mistake to think this logic is limited to Americans. Just last week, for example, former UK Defence Secretary Liam Fox also described the Polisario as a terrorist organization. The idea is gaining serious ground. This dynamic puts Algeria face to face with its responsibilities: the Polisario is hosted, supported, and funded on its soil. Labeling the Polisario a terrorist group would effectively remove it from the equation. Its diplomatic marginalization would further isolate Algiers, now clearly seen as a direct party to the conflict, and no longer the neutral third actor it claims to be. The mask has definitively fallen. Another country facing turbulence: South Africa. A traditional supporter of the Polisario, Pretoria is beginning to feel the impact of this strategic shift. The local press is raising questions, and voices within the ANC are calling for a reassessment of the country’s foreign policy. Several NGOs are known to be raising funds for the Polisario, but think tanks such as the Hudson Institute argue that a terrorist designation would force them to stop these operations under threat of international sanctions. The consequences could be severe for South African institutions. Already under the scrutiny of the FATF (Financial Action Task Force), the country cannot afford to be suspected of complicity with a designated terrorist entity. Banks in particular fear tighter controls and may pressure the government to change course. Tensions between Washington and Pretoria, already strained since Trump took office, risk further deterioration. The U.S. administration makes no secret of its distrust of the South African government. A possible designation of the Polisario as a terrorist group could become a breaking point in an already fragile relationship, potentially leading to sanctions, economic pressure, and heightened diplomatic scrutiny. The Western Sahara dossier is entering a new phase. The status quo no longer holds against the backdrop of international realignments, and stalling tactics are losing effectiveness. The world no longer tolerates frozen conflicts, and global powers are looking for a stable, trustworthy Africa that is open to cooperation. In this evolving dynamic, Morocco appears to have won the battle of clarity. The question now is whether its adversaries will be able to read the new balance of power. This is likely what explains and fuels the optimism of Morocco’s UN representative, Omar Hilale. In barely veiled terms, he hinted that the issue might be declared resolved to coincide with the celebrations of the 50th anniversary of the Green March, on November 6…

Magickal Tools 6016

Tupan, 2 mon.
Magickal tools are more than just objects used in rituals—they are symbols of the magician’s will, focus, and purpose. In many traditions and cultures, these tools are used to direct energy, connect with spiritual forces, and create a space where transformation can happen. Whether handmade or passed down from a teacher or family member, each tool holds a special meaning and spiritual energy. Some of the best-known magickal tools come from Western traditions like Wicca, Hermeticism, and Solomonic magic. These systems often include four main tools, each connected to one of the classical elements. The wand represents Fire and the power of will. It’s used to direct energy, call on spirits, and start action. Wands are usually made of wood—like oak, ash, or hazel—and may be decorated with carvings or crystals. The athame, a ritual knife, is linked to Air (or sometimes Fire, depending on the system). It’s not used to cut physical things, but to shape energy—like drawing circles, sending away negative forces, or focusing intention. The chalice stands for Water, symbolizing emotion, intuition, and the subconscious. It holds sacred liquids—like wine or water—and often represents the womb or the divine feminine. The pentacle is a flat disc with a protective symbol, usually a pentagram. It’s connected to Earth and is used for grounding, protection, and blessing other objects. In addition to these classic tools, magicians may also use mirrors to see visions, cauldrons for transformation, bells to clear energy, or cords for knot magick. Each tradition has its own tools, and many magicians develop a personal connection with their items over time. In Solomonic and other grimoire-based systems, tools are often made according to specific rules. The materials, symbols, and even the time they are made can matter. Tools like the Circle, Triangle of Art, Sword, and Lamen are important for calling spirits and working safely. In folk magic, everyday objects—like scissors, brooms, or keys—can become powerful tools if used with clear intention. One very important tool that’s sometimes overlooked is the robe. This is more than just clothing—it marks the change from ordinary life to sacred space. Putting on a robe tells the body and mind that the ritual is beginning. Robes are often worn only during spiritual work, and their color or symbols can match the purpose of the ritual. A robe can protect the practitioner’s energy and help focus their connection with the spiritual world. It’s important to understand that magickal tools don’t have power on their own. They become powerful through use, intention, and ritual. Many magicians cleanse, bless, and charge their tools before using them. Over time, the tools absorb energy and meaning, becoming trusted companions in spiritual work. Magickal tools also help with focus. They guide the mind from the everyday world into a more sacred state. Like costumes help actors get into character, tools help magicians step into their spiritual role. Whether using an athame to draw a circle or a mirror to seek guidance, these actions open a doorway into a deeper space of awareness. Today, magickal tools are changing with the times. Digital grimoires, virtual altars, and AI-powered oracles are becoming part of modern practice. But their purpose is still the same—to act as bridges between thought and action, intention and reality, the visible and the invisible. As long as people seek spiritual connection, magickal tools will continue to play an important role—helping us focus our energy, explore our inner world, and connect with the mysteries beyond.

"The Arc of History: Morocco Advances, Algeria Stalls" 5904

Aziz Daouda, 3 mon.
Diplomacy, regional geopolitics, and strategic interpretative dynamics in North Africa have evolved profoundly over time. The turning point came in 2007, when the UN Security Council welcomed Morocco’s autonomy initiative, paving the way for a definitive resolution of the Sahara issue within the framework of Moroccan sovereignty. This was a difficult choice for Morocco, but a deeply pragmatic one. The initiative was part of a long-term vision of regional integration, based on cooperation and complementarity. Seeing Algeria mired in its contradictions, Rabat believed it could offer a lifeline. But perhaps Morocco underestimated the instability of its neighbor's regime—either incapable or stubbornly unwilling to adjust course. Rather than seize the opportunity, Algiers chose escalation, multiplying hostile statements and provocative actions. The change in Algerian leadership had sparked some hope for a thaw in Moroccan circles. The King of Morocco went as far as issuing two solemn appeals for dialogue. The response: a categorical rejection. Instead of proposing an alternative, Algeria has persisted in a strategy of confrontation, ignoring new geopolitical dynamics. Belligerent rhetoric and unilateral decisions against Morocco have grown in number. Algiers is sinking deeper into denial, detached from contemporary geopolitical realities. One may well wonder if Algerian decision-makers live in the same world as everyone else. During the 2024 vote on the UN resolution renewing MINURSO’s mandate, Algeria—despite being a non-permanent Security Council member—found itself isolated and powerless. A moment as pathetic as it was revealing. The overwhelming support of Arab and African nations for Morocco’s territorial integrity, alongside the growing shift of many states toward Rabat’s vision, has done nothing to shake Algeria’s stubbornness. Spain’s decision to embrace Morocco’s autonomy plan sent Algiers into a symptomatic fit of hysteria. President Macron’s letter and his subsequent speeches further aggravated Algerian authorities, who eventually backed down—without gaining anything in return but humiliation. No constructive proposals have ever emerged from Algiers. Nothing concrete. Nothing useful. It’s as if insult, slander, and defamation have now become legitimate diplomatic tools. Their statements have grown increasingly virulent—sometimes downright vile—betraying a loss of emotional control. More recently, following a clear reaffirmation of U.S. support for Morocco’s autonomy plan, Algeria issued a statement riddled with ambiguity, approximations, and glaring editorial weaknesses—in both French and Arabic. It read like the incoherent mumbling of a groggy boxer, staggering after a technical knockout. This communiqué can be interpreted in multiple ways, all revealing the same disarray. It first appears to reflect a desire to dilute the importance of the U.S. message by drowning it in a muddle of distorted legal references, shaky historical reminders, and absurd ideological arguments—a clumsy attempt to minimize the impact of American support on domestic public opinion and the few remaining allies. It also reveals a form of misunderstanding—feigned or sincere—of current diplomatic realities. The Algerian decision-making circles cling to an obsolete reading of the issue. Do they really believe in a possible reversal? They imply that international positions remain ambiguous or negotiable—despite all evidence to the contrary. If they truly believe that, they’re alone in doing so. Above all, the statement reflects a stubborn refusal to accept facts. Algeria likely understood the American message: a clear and renewed endorsement of Morocco’s sovereignty over its Sahara. But for reasons of internal politics and regional posture, it chose to ignore it—an attempt to save face… but is that truly sustainable? With each passing day, Morocco’s position on the international stage grows stronger. Pragmatism, consistency, active diplomacy, and strategic intelligence are paying off. Morocco’s internal front remains solid, united, and unwavering—a major asset. The diplomatic momentum driven by Morocco is now shared and supported by the world’s major powers, in a geopolitical context where economic and security interests prevail over outdated slogans. Algeria, by contrast, remains stuck in a rigid and sterile posture—to the detriment, it must be said, of its own people, held hostage by an issue they were never genuinely consulted about. For nearly 50 years, they’ve endured the consequences of ideological stubbornness without the slightest tangible benefit. And things could get even more complicated. By now antagonizing Sahel countries—particularly Mali—Algeria is compromising even its traditional alliances. Russia is watching with concern as instability spreads across a region it views as strategic. One wonders what direction Algerian diplomacy is taking—and whether anyone lucid is still at the helm. The fact that Staffan de Mistura was questioned at the U.S. Department of State is telling—especially since he was received by a subordinate. Lisa Kenna, in charge of political affairs, conveyed a clear message: the U.S. wants a swift resolution, and there is now only one solution on the table. With no room for negotiation, his role is to urge the parties to align with that solution. Among those parties, Algeria stands front and center—whether it likes it or not. As if that weren’t enough, Congressman Joe Wilson announced plans to submit a bill designating the Polisario Front as a terrorist organization due to its ties with Iran. The initiative is highly likely to succeed. The noose will tighten even further around the Algerian regime, which will have lost all room for maneuver. It is time to put an end to this ideological charade—these puppets still waving outdated slogans in the corridors of the African Union, at the expense of the exhausted Algerian taxpayer waiting in endless lines for milk and cooking oil. The patience, wisdom, and perseverance of the Moroccan Kingdom are bearing fruit. Morocco always knew it was just a matter of time. Those who doubted it now understand: you don’t trifle with the interests of one of the world’s oldest nation-states. Algeria could have avoided this debacle—had it ever had the clarity to see what was obvious to everyone else: the course of history.

Enochian Magick 6112

Tupan, 3 mon.
Enochian magick is a ceremonial magical system developed by Dr John Dee, a renowned Elizabethan scholar and astrologer, and Edward Kelley, his scryer, in the late 16th century. This system is based on communications they claimed to receive from angels, showing a complex cosmology, language, and set of rituals for engaging with these celestial beings. At its core, Enochian magick tries to be a shortcut to the gap between humanity and higher spiritual realms, offering practitioners access to deep spiritual insights and divine energies. The foundation of Enochian magick lies in the angelic language, known as Enochian, which was revealed to Dee and Kelley during their scrying sessions. This language includes a unique alphabet, vocabulary, and syntax, believed to be the language spoken by angels and by the prophet Enoch. The Enochian Keys or Calls, a series of invocations in this strange language, are used to summon angelic beings and open the gates to higher realms known as the Aethyrs. These Aethyrs are described as thirty spiritual planes, each progressively closer to the divine source, with angels guarding and governing their mysteries. The experience of going through the Aethyrs is seen as a journey of spiritual ascent and self-transformation. Central to the system are the Enochian tables or Watchtowers, which are complex grids of letters representing the elemental forces of Air, Fire, Water, and Earth. These Watchtowers are divided into quadrants, each associated with specific angels and energies. Practitioners use these tables to invoke the angelic rulers of the elements, looking for their guidance, protection, and assistance in magickal workings. The Tablet of Union, a smaller grid connecting the elements through Spirit, integrates these forces into a cohesive whole. Another critical tool is the Sigillum Dei Aemeth, a complex diagram with divine names, placed beneath a crystal ball or black mirror to facilitate angelic communication. Enochian magick emphasizes the practitioner’s purity of intent and spiritual alignment. Rituals are complex and demand precision, often involving sacred geometry, divine names, and invocations to create a sacred space and establish contact with angelic entities. The system also includes protective measures, ensuring the practitioner is shielded from any disruptive or overwhelming energies encountered during the work. The presence of higher divine forces, such as the sacred names of the Almighty or the supreme angelic hierarchy, is invoked to maintain balance and control throughout the process. Modern interpretations of Enochian magick vary widely. Some practitioners view the system as a pathway to direct communication with angelic beings and an exploration of divine mysteries. Others interpret it as a symbolic framework for inner spiritual growth, with the angels and Aethyrs representing aspects of the self or stages of consciousness. This perspective aligns Enochian magick with psychological and archetypal approaches to spirituality, emphasizing self-discovery and transformation. Enochian magick is regarded as one of the most intricated and powerful systems in Western occult tradition. Its unique combination of divine language, sacred symbols, and celestial hierarchies offers practitioners a profound tool for accessing higher spiritual realities. Whether approached as a mystical system for engaging with angels or as a symbolic journey of personal enlightenment, Enochian magick continues to inspire and challenge those who delve into its depths.

Bardella in Israel, the reciprocal disgrace of an unnatural rapprochement 6742

Aziz Daouda, 3 mon.
This article is by my friend Larbi Bargach. It is highly relevant and demonstrates a balanced historical and political analysis, supported by logical reasoning and objectivity. I present it here for your consideration. It was published on ODJ, and you can find the link below. The European far-right in general, and the French far-right in particular, has made a spectacular rapprochement with the far-right government currently in power in Israel. What seemed unthinkable only a few years ago is now a reality. This situation has made the National Rally the most loyal ally of the Israeli government. This alliance, seemingly unnatural at first glance, is not so when one considers their intertwined histories and current events. Indeed, the ideology of these two far-right movements is rooted in racism and exclusion. While the French far-right claims to have rid itself (which remains to be proven) of one aspect of its historical racism—anti-Semitism—its Israeli counterpart appears to be afflicted by a sort of "Stockholm syndrome" inherited from German Nazism. No Jew or Israeli worthy of the name can accept the horrors committed by the IDF in service of pseudo-Nazis who claim to be Israeli. Many Israelis and others, though currently a minority, are outraged by the ongoing massacres. Ironically, they are accused of anti-Semitism by others despite being Jewish—and some of them practicing Jews. Their numbers will grow if we refer to Jewish history, which has given humanity many righteous individuals. The two far-rights ultimately unite in their shared hatred of the Muslim world, caricatured and underestimated. No one can imagine this rapprochement is sincere: it stems from Netanyahu's political opportunism—who will stop at nothing to avoid prison—and Marine Le Pen's attempt to erase the dark parts of her personal history tied to her late father's anti-Semitic past. For this rapprochement to take shape, a context was required: the October 7 attacks—brutal assaults legally classified as "terrorist" due to their targeting civilians and involving hostage-taking. These attacks benefited Hamas, now more popular than ever in Gaza and the Arab-Muslim world but certainly not the Palestinian cause. Gaza remains under embargo, dependent on international aid, devastated, and without viable prospects. This is not Hamas's view; they rightly believe October 7 forced Israel to reveal its less appealing face: that of a colonial state illegally occupying lands attributed to Palestine by the UN; that of a violent state rooted in vengeance and lawlessness. Paradoxically, this violence from the Israeli army—largely supported by the United States—has proven ineffective. Today, apart from a few religious fanatics on both sides, no one believes in a military solution. Israel has been bombing Gaza for over a year and a half without tangible results; quite the opposite. Hostages could only be freed through negotiation, and Hamas has strengthened politically internally: it remains the sole entity capable of maintaining security in Gaza. Internationally, even the United States engages with its leaders. Israeli policy destroys internal cohesion with unprecedented mobilization of its population against its leaders. Many Israelis are leaving Israel; the figures are alarming. The country has become a pariah worldwide, with growing anti-Semitism every day. Voices of wisdom within Israel are silenced: Haaretz, Jerusalem University, and other peace advocacy groups are deprived of funding and threatened with extinction. This ostracism also affects French media close to French far-right ideas. Israeli journalist Charles Enderlin—a genuine humanist and former Antenne 2 (now France 2) correspondent in Israel—is no longer seen on French television. Nor are images of ongoing massacres in Gaza. It is true that Trump's arrival relegated Europe to a lower division. Europe finds itself in an unprecedented position since the Middle Ages—a time when Muslim civilization was dominant and illuminated by its philosophers and scientists. The opportunistic alliance between racist Israeli and European movements cannot obscure recent Holocaust history. That French far-right groups align with Israeli extremists attempting to deport Palestinians almost follows genetic logic; but it is an absolute disgrace for Jews—a people who suffered deportation atrocities. The Middle East issue is complex; it deserves more explanation. Two concepts clash when addressing such delicate topics: truth—principally plural—and supposed reality—presumably singular. Everyone has their truth, all deserving to be heard. Hamas’s perspective rests on several logics: - The failure of Oslo Accords sabotaged by today’s far-right government in power. Rabin—a sponsor of these accords and great Israeli general—viewed them as a belated ambition for peace; Netanyahu fiercely opposed them. - Frustration over being denied results from Palestinian elections won by Hamas against Mahmoud Abbas. This logic does not justify terrorist attacks but may explain them. Miami's Holocaust museum explains—without justifying—the Nazi horrors through humiliation suffered after Versailles Treaty (1919). Similarly, October 7 can be explained by Gaza's blockade or humiliations inflicted on Palestinians at checkpoints. The Palestinian cause is often instrumentalized by certain Arab regimes as a distraction from internal demands yet remains central to global geopolitics—more complicated than before 1993 and more urgent than ever. Contrary to Bardella or Netanyahu’s narrative attempts, Jews and Muslims have coexisted for long periods: expelled together from Spain (1492–1610), no Jew was deported from North Africa during WWII; pogroms belong more to European history than Arab-Muslim history. Could Homo sapiens—“wise man”—finally remember his name before it’s too late? Larbi Bargach
lodj.ma/Bardella-en-Israel-le-de...

The Kybalion 7285

Tupan, 3 mon.
The Kybalion is a work on Hermetic philosophy, attributed to the "Three Initiates" and published in 1908. It claims to have the essential teachings of Hermes Trismegistus, a mythic figure associated with ancient wisdom and esoteric traditions. The book outlines fundamental principles that serve as the foundation of Hermetic thought, offering a framework for understanding the universe and the laws that govern reality. Hermeticism traces its roots to ancient Egypt and Greece, blending mystical, philosophical, and scientific traditions. Hermes Trismegistus, often associated with the Egyptian god Thoth and the Greek god Hermes, is credited with transmitting esoteric knowledge to humanity. Though The Kybalion was published in the early 20th century, it is based on these ancient teachings, synthesizing them into a concise guide to universal laws. At the core of The Kybalion are the Seven Hermetic Principles, which serve as keys to understanding both the material and spiritual aspects of existence. The Principle of Mentalism states that "The All is Mind; the Universe is Mental." This principle suggests that reality originates from a universal consciousness, emphasizing the power of thought and perception in shaping one’s experience. The Principle of Correspondence states that "As above, so below; as below, so above." This doctrine asserts that patterns repeat across different planes of reality, linking the microcosm and macrocosm in a harmonious order. The Principle of Vibration states that "Nothing rests; everything moves; everything vibrates." This idea posits that all things, from matter to thought, exist at varying frequencies of vibration, influencing their form and function. The Principle of Polarity states that "Everything is dual; everything has poles." This principle highlights the dual nature of existence, where opposites are actually extremes of the same fundamental reality, allowing for transformation and balance. The Principle of Rhythm states that "Everything flows, out and in; everything has its tides." It describes the cyclical nature of reality, from the rise and fall of civilizations to the emotional highs and lows of human experience. The Principle of Cause and Effect states that "Every cause has its effect; every effect has its cause." This law asserts that nothing happens by chance, reinforcing the interconnectedness and structure of the cosmos. The Principle of Gender states that "Gender is in everything; everything has its masculine and feminine principles." This principle extends beyond biological sex to the presence of creative and receptive forces within all aspects of nature and consciousness. Since its publication, The Kybalion has significantly influenced various spiritual and philosophical movements. It has shaped several teachings of esoteric traditions, and even aspects of modern self-help and personal development literature. Its emphasis on mentalism and the power of thought resonates with contemporary ideas like the Law of Attraction and quantum consciousness theories. Despite its impact, The Kybalion has also faced criticism. Some argue that it simplifies or misrepresents traditional Hermeticism, drawing more from 19th-century occultism than authentic ancient texts. Others question its practical application, seeing it as abstract metaphysical speculation rather than a guide to tangible spiritual development. Regardless of its origins or controversies, The Kybalion remains a thought-provoking and influential work in the realm of esoteric philosophy. Its principles provide a framework for understanding the nature of reality, encouraging seekers to explore the deeper workings of the universe and their own consciousness. Whether approached as a mystical guide or a philosophical treatise, The Kybalion continues to inspire those drawn to the study of hidden knowledge and universal truths.

Morocco's immeasurable archaeological wealth and the rewriting of history... 7346

Aziz Daouda, 3 mon.
Morocco has just decided to equip itself with a new archaeological museum, and it's thinking big. It will be the largest of its kind in Africa, covering an area of 25,000m2. It's both enormous and flattering. Some people will talk of excess, or simply fail to see the point. To this we must quickly retort: think again. If Morocco has always been considered to be of great archaeological interest, this interest has never been greater, except since the latest finds: the oldest homo sapiens fossil at Jbel Ighoud, not far from Safi; the oldest surgical procedures and treatments at Tafoghalt, near Berkane; the Bronze Age remains recently discovered near Wad Laou, on the prehistoric site known as KachKouch, not far from Tétouan; and the necropolis south of Tagounite near Zagora; those of the ornaments dated between 142 and 150 thousand years ago, uncovered in the Bizmoune cave near Essaouira; those of the 12-hectare farm near Oued Beht, a size never before known in North Africa, dating from the end of the Neolithic period, bearing witness to great wealth and highly evolved know-how. The list is extremely long. The clumsy notion that archaeological research and excavations are a luxury or the preserve of a few experts for their own pleasure is absolutely wrong. The importance of archaeological research to the writing of history is not debatable. It is fundamental. The remains and traces of the past help to complete, correct or confirm historical accounts. Fossils, structures and artefacts discovered on archaeological sites are all tangible evidence, providing an objective and nuanced view of vanished civilisations, particularly when they have left no written trace. Archaeology provides information about ways of life, culture, beliefs and human interaction, as well as the techniques used and the degree of evolution of vanished civilisations. It is essential for preserving and appropriating the national heritage, and hence that of humanity. It provides a milestone in human evolution and helps to explain what we are today. As the transmission of knowledge is crucial, archaeological research provides us and future generations with indisputable evidence of pride and identity. It is therefore essential for writing and rewriting history, which it cleans of the biases that some historians may have inserted here and there through ignorance or lack of evidence, and those that ideologists, for more or less laudable reasons, may have deliberately introduced as misleading orientations or aspects. The findings in Morocco call into question what successive generations have learned about their history and origins. Although it has been proven that the role of local populations in exchanges and in the construction of Mediterranean civilisation was extremely important, unfortunately we continue to peddle a biased history that ignores these contributions and archaeological evidence, which have now been proven beyond doubt. Since 1985, Morocco has had a National Institute of Archaeological and Heritage Sciences (INSAP). And it's not for nothing or by chance that archaeological research here is closely linked to heritage. Heritage means tangible evidence in the case of tangible heritage, and transmissible evidence in the case of intangible heritage. As it happens, Morocco is immensely rich in both. The researchers at INSAP are not going to contradict what has been said here, nor Ibn Khaldun, whom we venerate without respecting his doctrine. Today, it is essential to revisit the narrative that links the origins of Moroccan populations to any migration from elsewhere, and even less so from the east of the country; just as it is time to emphasise the evolution of these populations and their undeniable contributions to Mediterranean civilisation and therefore to the world. The people of this region have not been subjected to the civilisations of the region, they have made a great and important contribution, and this must be taught in our schools. Ignoring this truth creates deficiencies, particularly in the perception of identity. Nations need a historical frame of reference if they are to flourish. Some build it up out of nothing, whereas in Morocco it is there and self-evident. These truths could not be clearer. They must form the basis of our identity. The problems from which a certain fringe of the population suffers, particularly young people in search of an identity, and who unfortunately today are caught up in imported ideologies that can embrace dangerous extremism, can only be solved by rewriting history objectively, based on facts and historical evidence, from the most distant to the closest. Young people, particularly during adolescence and early adulthood, ask themselves profound questions about who they are, what they want to become and what place they occupy in the world. These questions are influenced by many factors, including of course family, culture, friends, personal experience and social environment, but they are also inevitably influenced by the history of the country in question. The further back in time this history goes, the more it is a source of pride and serenity. In this constantly changing world, where social networks and pressures of all kinds play a significant role, this quest for identity can be complex and sometimes a source of anxiety. Dismay can lead people to seek comfort elsewhere. Some may go so far as to think they are stepping back into an imaginary time and constructing a fictional world for themselves, watered down by ideologues serving obviously implausible causes. The investment in such a major archaeological museum has therefore come at just the right time to fill an extremely serious cultural gap, bringing together in a welcoming venue of respectable size a wealth of evidence of Morocco's rich history. Historians, for their part, should take up the question of identity in order to make up for the shortcomings and eliminate the biases. However, it is imperative that institutions take up the issue vigorously. First and foremost, the Ministry of Education must take the measure of the importance of revising the curricula and content of the history courses taught in our schools, without forgetting to train a significant number of specialists to improve research in such a cardinal field.

Couscous or the history of Morocco in a different way... 7881

Aziz Daouda, 4 mon.
3 min read.
The text below is not mine. It's a press release issued by researcher Nabil Mouline. For those who don't already know him, Si Nabil has a doctorate in history from the Université Paris-Sorbonne and Sciences Po Paris, which makes him both a historian and a political scientist. He is currently a researcher at the CNRS in Paris and the author of numerous articles and books, making him one of the leading specialists in the history of Morocco. He tells this unique, varied and rich history in his own way, with a narrative stripped of the frills and imprecision that can be found elsewhere. Nabil Mouline has made it his mission to bring Moroccans closer to their history and to make it easier for everyone to understand the characters, facts, situations and historical contexts, so as to help us, especially the younger generations, to grasp it, be inspired by it and make it our own; to live it to the full and be proud of it. In an exceptional recent educational effort, Si Mouline has teamed up with one of Morocco's best-loved faces, Mustapha ElFakkak, known as Swinga, to tell us this story in the form of an animated series. Si Mustapha's majestic and perfectly adapted voice gives the series a special appeal. It didn't take long for it to become a hit, as Moroccans are so thirsty to have their history told in a way other than what is imposed on them at school. The series is called Basmat Al-Tourath. The first issue is devoted to the history of couscous, while the second looks at the origins of the Almohad dynasty and the treasures hidden in Tinmel. Both have now amassed almost 400,000 views on YouTube. Below is the link to the first episode. Here is the text by Si Nabil Mouline. ‘Basmat al-Tourath: History as an issue of narrative sovereignty History is never neutral. It is a disputed territory, a battlefield on which the way in which people perceive themselves and the way in which they want to be perceived is decided. Far from being a simple archive of the past, heritage is a political and identity issue that determines the future. It is with this acute awareness that historian and CNRS researcher Nabil Mouline has conceived Basmat al-Tourath (The imprint of heritage), the very first animated series devoted to Morocco's tangible and intangible heritage. It's a project that doesn't just tell the story: it embodies it, reclaims it and brings it into the present. The stakes are twofold. On the one hand, it is about making history a living narrative, accessible to all, far removed from closed academic circles and fixed textbooks. On the other hand, it is a question of conquering ‘narrative sovereignty’, a fundamental concept which underlines the extent to which the way in which a people tells its past conditions the way in which it projects itself into the future. Basmat al-Tourath is therefore not simply a popularisation exercise, but an act of historical reconstruction, a strategic tool in the face of the contemporary challenges of cultural appropriation and memory battles. To give this project its full scope, Pr. Mouline has teamed up with Mustapha El Fekkak, alias ‘Swinga’, one of the most important popularisers in the Moroccan digital world. Together, they have decided to offer a format that combines scientific rigour and powerful storytelling, so that each episode is a truly immersive experience. A weekly programme during Ramadan Every Friday evening during the month of Ramadan, a new episode will explore a fundamental aspect of Moroccan heritage. The first episode, devoted to Tinmel, revealed to the general public the essential role played by this village in the High Atlas in the formation of the Almohad Empire, a veritable medieval superpower that ruled over a vast part of the Islamic world. This immersive approach has helped to anchor Tinmel in the collective imagination not simply as an archaeological site, but as a religious, intellectual and military centre that changed the history of the region. The next three episodes will tackle equally fascinating subjects, but their themes are deliberately being kept secret in order to maintain the suspense and impatience of the audience. The aim of this strategy is to transform Basmat al-Tourath into a truly unmissable cultural event, a time for discovery and reflection shared by Moroccans everywhere. History as a power issue Basmat al-Tourath has attracted so much attention because it responds to a pressing need: to give Moroccans back control over their own history, in the face of recurring attempts at cultural appropriation. The quarrels over the origins of the caftan, couscous or certain traditions are not simply folkloric disputes, but reflect deeper clashes over legitimacy and regional hegemony. Behind these debates, what is at stake is the crystallisation of ipsity, that awareness of oneself as a unique and distinct entity. Basmat al-Tourath not only recounts the past, she also highlights it as a precious heritage, an essential element of collective identity to be preserved and passed on. Morocco, with its remarkable historical continuity, has a responsibility to make its heritage known and recognised, ensuring that it is faithfully represented and fully appreciated. A project for transmission and outreach As well as showcasing our heritage, this series is also intended to be a tool for passing on our heritage. History that is not shared risks being erased over time. Basmat al-Tourath aims to anchor the Moroccan memory in new generations, offering them modern, accessible formats to help them better understand and appropriate their cultural heritage. By highlighting the richness and diversity of Morocco's heritage, this project also contributes to its influence beyond its borders. Heritage is an essential vector of cultural influence, and by promoting its historical and civilisational identity, Morocco is strengthening both its national cohesion and its attractiveness on the international stage. Basmat al-Tourath is much more than a simple series; it's a way of transmitting and raising awareness, a commitment to a living, shared history. It invites us to consider the past not as a fixed memory, but as a source of inspiration for building the future.
youtu.be/gqAur5NCQxk?si=K5E38l2U...

The Goetia 7652

Tupan, 4 mon.
The Goetia, the first book of the Lemegeton, also known as The Lesser Key of Solomon, is a grimoire of ceremonial magic that catalogs seventy-two spirits or daemons and provides instructions for invoking and commanding them. This text, attributed to King Solomon, details how he supposedly bound these entities to aid in the construction of the Temple of Jerusalem. The Goetia emphasizes summoning these spirits for specific tasks, ranging from acquiring knowledge and treasure to influencing people or uncovering secrets. Each spirit possesses unique attributes, titles, and roles, often organized into a hierarchy of kings, dukes, and princes, among other ranks. They are associated with specific planetary influences, making their invocation part of an elaborate astrological and magical system. The spirits described in the Goetia are not inherently good or evil; their nature depends on how they are approached and the intent of the practitioner. They embody archetypal energies or forces that can be harnessed constructively or destructively. The summoner must possess discipline, knowledge, and moral clarity to work with these entities safely. Rituals often involve protective measures, such as casting a magical circle, invoking divine names, and using the pentagram or hexagram for spiritual shielding. Descriptions of the spirits are vivid and symbolic. Their visualizations often reflect the functions attributed to them, aligning with psychological archetypes or natural forces. The Goetia also employs sigils—unique symbols representing each spirit—as focal points for invocation. These sigils are drawn on parchment or engraved on magical tools to establish a connection with the entity during rituals. The process of working with Goetic spirits requires mastery of the text's rituals and invocations, often incorporating prayers, incense, candles, and precise timing based on planetary hours. The practitioner must call upon higher divine forces to maintain authority over the summoned spirit, reinforcing the hierarchical structure in which these spirits operate under divine law. Failure to adhere to these protocols can result in spiritual and psychological dangers, as the energies invoked are potent and do not conform to human morality. Modern interpretations of the Goetia often view its spirits as symbolic representations of inner psychological forces rather than external entities. From this perspective, summoning these spirits becomes an act of engaging with and integrating aspects of the self, such as hidden desires, fears, or untapped potential. This psycho-spiritual approach highlights the transformative potential of working with the Goetia when performed responsibly and with clear intent. The Goetia remains one of the most famous and influential texts in Western occult tradition, inspiring countless practitioners and interpretations. Its blend of ceremonial magic, psychology, and mythology offers a powerful framework for exploring both the spiritual and inner realms. Whether viewed as literal spirits or symbolic energies, the Goetic entities represent the duality of power and the necessity of wielding it with wisdom and respect.

The Arbatel 7686

Tupan, 4 mon.
The "Arbatel of Magic", a 16th-century grimoire, is a unique and influential text within Western esoteric tradition. Unlike many grimoires of its time, which focus heavily on demonology or the coercion of spirits, the Arbatel emphasizes a more harmonious and spiritual approach to magick. Central to its teachings are the Olympic spirits, celestial intelligences associated with planetary spheres. These spirits serve as intermediaries between humanity and the divine, guiding practitioners toward wisdom, balance, and the manifestation of their intentions. The Arbatel is structured as a collection of aphorisms and practical instructions, promoting a form of magick rooted in piety, virtue, and alignment with divine will. It encourages the practitioner to cultivate purity, self-discipline, and humility, aiming to align their will with the divine order of the cosmos. The text highlights the importance of seeking wisdom and the betterment of oneself and others, rather than pursuing materialistic or selfish goals. This approach distinguishes it from many contemporaneous grimoires, which often focus on summoning and commanding spirits for personal gain. The Olympic spirits, described in the Arbatel, are powerful intelligences governing the planetary spheres: Aratron (Saturn), Bethor (Jupiter), Phaleg (Mars), Och (Sun), Hagith (Venus), Ophiel (Mercury), and Phul (Moon). Each spirit embodies the qualities and energies of its associated planet and has specific functions and attributes. For example, Bethor, linked to Jupiter, is associated with abundance, growth, and authority, while Och, of the Sun, governs health, success, and illumination. These spirits are not malevolent or coercive; rather, they are seen as willing collaborators with those who approach them with reverence and sincerity. The Arbatel provides methods for invoking these spirits, emphasizing the need for moral and spiritual purity. Rituals involve prayers, meditations, and the use of planetary correspondences to attune oneself to the spirit’s energy. The practitioner must align their intent with the qualities of the planet and the spirit, seeking harmony rather than domination. The Olympic spirits, in turn, assist in achieving wisdom, understanding, and the fulfillment of divine purposes. This grimoire also integrates concepts from Christian mysticism, Hermeticism, and Neoplatonism, presenting magick as a sacred art deeply intertwined with spiritual growth and divine will. It encourages practitioners to see the universe as a reflection of divine order, with the Olympic spirits serving as stewards of this cosmic harmony. Rather than focusing on control or manipulation, the Arbatel fosters a relationship of respect and collaboration with these intelligences. The Arbatel and its teachings on the Olympic spirits have influenced several magickal traditions that came later, including Renaissance magick and modern esotericism. Its emphasis on virtue, balance, and spiritual alignment continues to resonate with those who view magick as a path to divine wisdom and self-transcendence. The Olympic spirits, as archetypal forces of the planets, offer practitioners a framework for working with celestial energies in a way that promotes harmony, insight, and spiritual evolution.

Ukrainian war: Europe considers Volodymyr to be European but not Vladimir.... 7709

Aziz Daouda, 4 mon.
A few hours earlier, a Republican senator had ticked the box for the Ukrainian President, but he missed the boat. He was packed off like a dirty shirt and asked to clear the floor. Couldn't things have gone differently? Was Trump going to meet Zelensky, were it not for the insistence of Britain's Stramer and France's Macon? Were the two protagonists really ready to talk peacefully? Nothing is less certain. From the outset, things were not looking good. Showing up at the White House in jogging bottoms and trainers is a serious visual blunder. At a time when Trump is looking for partners for peace, Zelensky is in a thinly veiled warrior outfit. It's the same mistake Arafat also made, without realizing it. The Syrian Ahmed Achara, a true warrior, quickly understood by changing his attire, even if he is a little uncomfortable in his ill-fitting Western outfit. In addition to the ill-fitting outfit, Zelensky also had a teenage hairstyle. His temples bore fresh razor marks. That's a bit unusual for the Oval Office. A lot of tension in the air. Tense atmosphere. Knowing that Trump did not hold him in good esteem, he was told not to irritate him too much. Very uncomfortable in his broken English, he said the things that the American did not want to hear. Words that the American should not have dared to use, words that were insulting to Putin. Peace is always made with enemies that we refrain from insulting. Describing Putin as a murderer in the Oval Office and in public was unacceptable. If Trump had acquiesced without retaliating, he would have sent the wrong signal to the Russian with whom he had begun a genuine rapprochement. Trump stopped the Ukrainian dead in his tracks for his warmongering, taking the audience as witness: He has so much hatred in him that we can't have a peace agreement in this case,’ he said in substance. Lively altercation. Later, on Truth Social, he wrote: ‘I have determined that President Zelensky is only ready for peace if America is involved because he feels our involvement gives him a big advantage in the negotiations. I don't want an advantage, I want PEACE’. In other words, he said to Zelensky: you want to trick me. Didn't he say to Zelensky two times right then: ‘you're gambling with World War three’. In the bulging, tired eyes of the Ukrainian, thus brought back to the dimension that the new America wanted to give him, one could read dismay and despair. The Ukraine resisted above all with American arms and billions. Unlike his predecessor, whom he describes as ‘a guy who didn't think things through’, Trump does not want to prolong the charade. The world has changed. Things have changed without Zelensky being consulted. He doesn't yet understand the new state of affairs, intoxicated by embraces that exude hypocrisy. When sarcastic Vance joins in the dance, he is unbelievably virulent. He calls Volodymyr ungrateful, tells him to apologize accusing that he was not thankful enough. By dint of the pompous remarks of the Europeans, Zelensky was up to his neck in the character of a hero of the resistance and was surely beginning to believe it. Trump cynically reminded him that he had lost the war. It was a harsh observation. Zelensky's eyes glaze over. He exuded defeat and realized that he had to accept it. He resists, but the sobs are not far away. The hero of the European ‘supranationalists’ has collapsed, he who unconsciously may have been encouraged in his enterprise to serve the emergence and consolidation of a common European front, at the expense of age-old nationalities and identities. He tries in vain to recall a few recent historical facts, accusing Putin of not respecting his commitments. He further irritates his hosts and forgets to mention in passing that he too and his sponsors may not have honored theirs. He tried to say that diplomacy was not working with the Russian and asked what kind of diplomacy he was talking about. Vance retorted, pointing his index finger and threatening: ‘I'm talking about the diplomacy that will put an end to the destruction of your country’. In JD Vance's view, Zelensky is engaged in propaganda by taking European leaders on dubious tours. He indirectly accused him of manipulation and told him that it was disrespectful to do so in the Oval Office, in front of the press. The clash goes into high gear. The tone went up another notch when the Ukrainian, gasping for breath and short of inspiration, retorted to the Americans that they were mistaken in their approach and that they would soon feel the repercussions of Putin's alleged behavior. He offered himself up as a punching bag. The words fly. Peace is slipping away. The visit was falling apart. The president and his vice-president took turns. They hit out bluntly. Volodymyr Zelensky, European hero of the resistance, is knocked out. In the back office, he is asked to leave. He had learnt that playing in the big league is not easy, not to say perilous. He left empty-handed, while his host, as if nothing had happened, took off for his beloved Florida and his round of golf. During the night, one of the most informed and influential Republican senator Lindsey Graham said on Fox News: Zelensky must resign or find someone else to negotiate on behalf of Ukraine. Mike Waltz, the security adviser, will repeat this in no uncertain terms. The Americans are convinced that Zelensky is an evil man who has disrespected their idol. The diplomatic support given by the French President and the British Prime Minister collapsed in the space of one interview. During the night, the Frenchman became awkwardly agitated and lost his bearings. His remarks were belligerent and insulting towards the Russian president. But it was he who had to be dealt with to save the Zelensky soldier. The British Prime Minister expressed his solidarity and met Zelensky the next morning. He lent him 2.5 billion pounds. He would, of course, have to pay them back. Having him received by King Charles was a daring move. Georgia Meloni, perhaps more inspired than usual, is proposing a summit of America, Europe and their allies. Everyone goes according to their own position. Everyone felt that the situation was serious. Meeting at the European Security Summit, which considers Volodymyr to be European and not Vladimir, a summit in which a certain Trudeau has joined in, the Europeans are showing a feverishness that is no doubt exaggerated. What and who are they really afraid of? Do they really think that Russia is going to invade? In any case, Trump is watching and certainly does not appreciate the presence of his northern neighbor in this mess. He has just decided to suspend aid to Ukraine, and Zelensky was quick to reply: I want to negotiate…

Umbanda - An Unique Blend of Spirituality and Magick 7348

Tupan, 4 mon.
Umbanda is a syncretic Afro-Brazilian religion that emerged in the early 20th century in Brazil, blending African traditions, Catholicism, Christian Spiritism, and indigenous beliefs. It is characterized by its focus on mediumship, healing, and the pursuit of spiritual evolution. The religion embraces a diverse pantheon of spirits, known as entidades, who assist practitioners in their daily lives, offering guidance, protection, and healing. Among its many facets, magick plays a central role, deeply interwoven with the rituals, symbols, and spiritual practices of Umbanda. According to tradition, Umbanda was founded in 1908 by Zélio de Moraes, a Brazilian medium, who claimed to receive instructions from a spirit named Caboclo das Sete Encruzilhadas - there are some authors who believe that Umbanda was practiced in Atlantis with a different name and was only "rediscovered". This new religious tradition emerged as a response to the social and religious landscape of Brazil at the time, incorporating elements from various spiritual traditions to create an inclusive and accessible faith. At its core, Umbanda teaches the existence of a single, supreme divine force, often equated with God (Olorum or Zambi), who oversees the universe. It also acknowledges a hierarchy of spiritual entities, including orixás (divine forces of nature), caboclos (indigenous warrior spirits), pretos velhos (spirits of former enslaved Africans), and exus (messengers and protectors), each with unique roles in guiding and assisting devotees. Magick in Umbanda is an essential tool for spiritual transformation, healing, and protection. It is not merely an abstract or theoretical concept but a practical aspect of rituals and ceremonies, used to influence the physical and spiritual realms. Magick in Umbanda manifests in several key ways: 1. Rituals and Symbolism - Magick is performed through rituals that often involve candles, herbs, incense, and sacred chants. These elements are used to align spiritual energies, cleanse negative influences, and establish a connection with guiding spirits. Pontos riscados (drawn sigils or sacred symbols) are often inscribed on the ground or altars, channeling divine power and invoking spiritual protection. 2. Healing and Spiritual Cleansing - Healing rituals, known as passes espirituais, employ magickal practices to remove spiritual disturbances, illnesses, or negative influences. Sacred herbal baths, fluidic passes, and the use of blessed objects are common forms of magickal healing. Umbanda also utilizes descarrego (spiritual cleansing) rituals to free individuals from malevolent spirits and negative energies. 3. Mediumship and Spirit Work - Mediumship is central to Umbanda, where trained mediums enter trance states to channel spirits. Through mediumship, spirits provide counsel, prescribe rituals, and offer magickal interventions for various life challenges. Some spirits, like Exus and Pombagiras, specialize in magickal work related to protection, love, prosperity, and justice. 4. Offerings - Offerings, or oferendas, are essential in Umbanda’s magickal practices, serving as a form of exchange with spiritual entities. These offerings, which may include food, beverages, candles, or flowers, are made at specific locations such as crossroads, rivers, or forests, aligning with the energetic nature of the spirit being honored. Umbanda's syncretic nature allows it to coexist with other religious traditions, particularly Catholicism and Spiritism. Many practitioners simultaneously adhere to other faiths, seeing no conflict in worshiping both Catholic saints and Umbanda spirits. This religious fluidity has enabled Umbanda to thrive despite periodic social and political challenges. However, Umbanda has also faced discrimination, particularly from fundamentalist groups that view its practices as superstition or even witchcraft. Despite this, the religion continues to grow, attracting followers from diverse backgrounds who seek spiritual guidance, healing, and the empowerment that its magical traditions offer. Umbanda is a vibrant and dynamic religious tradition that uniquely integrates elements of African, indigenous, and European spirituality. Magick is not just an auxiliary aspect of Umbanda but a fundamental force that enables communication with spirits, healing, and transformation. As Umbanda continues to evolve, its rich tapestry of beliefs and magical traditions remains a source of strength, wisdom, and empowerment for its followers.

Happy Birthday Neville Goddard 7226

Deep Neville Goddard, 4 mon.
Today is the anniversary of the birth of Neville Lancelot Goddard, the man who used to write and go by the solitary 'Neville'. Neville was born in Barbados the 19th of February 1905 to Joseph and Wilhelmina, the 4th boy in a family with 9 boys and 1 girl. At the age of 17 he departed for the United States to become a talented Broadway dancer. There, during the great depression he met his teacher Abdullah. A friendship that will transform his life, and the life of the many touched byNeville's teachings. Abdullah taught Neville Kabbalah, the spiritual art of receiving, Neville would then teach it the world. Through 14 Books, starting with the pamphlet "At your command" (1939), and finishing with "Resurrection" (1966), and countless conferences, Neville would introduce the world to an incredibly new, invigorating and potent exegesis of the Bible: Imagination creates reality, and imagination is God. He interprets the Bible seamlessly bridging between the old and the new testament, William Blake and John Keats, all in light of that singular premise. Perhaps, more importantly to his followers, Neville would teach how to realize your dreams, how to get out of dire undesirable situations: how to receive the light of the creator. He taught people how imagine to create the reality they desire: how to use "'States akin to sleep", how to pray, revise the past, and how to take care of "mental diet" and "self-concept." Neville would end his life teaching what he called "The Promise", but that's for another day. Neville is often placed among "New Thought" authors, in a certain sense he was one, but he was also much more. Make no mistake, Neville taught Kabbalah, but he did in such an approachable and marvelous that only few could notice. Neville is the hand that revealed Kabbalah to the word, thank you Neville. "You are in Barbados."

The Anunnaki 6627

Tupan, 4 mon.
The Anunnaki, according to ancient Mesopotamian clay tablets and interpretations by Zecharia Sitchin, were beings of advanced intelligence who played a pivotal role in the development of humanity and early civilizations. These entities are said to have originated from Nibiru, a planet in our solar system with an elongated orbit that takes approximately 3,600 Earth years to complete. According to Sitchin’s translations, the Anunnaki came to Earth in search of gold, a critical resource they needed to repair their planet's damaged atmosphere. The Anunnaki initially undertook the labor-intensive task of mining gold themselves, but their dissatisfaction led them to create a hybrid species to perform the work. Using their advanced genetic knowledge, they combined their DNA with that of the primitive hominins already present on Earth. After several attempts, they succeeded in creating Adamu, the first human, who was born from the womb of a female Anunnaki acting as a surrogate. This narrative aligns closely with the biblical story of Adam and has been interpreted as an origin story for humanity, engineered to serve the Anunnaki’s needs. In addition to their role as creators, the Anunnaki are credited with teaching early humans critical skills such as writing, engineering, animal husbandry, and agriculture, enabling the rise of civilization. They are also believed to have been the source of many myths found in later religious texts. Stories from Mesopotamian tablets about giants, devastating floods, and ancient wars bear striking similarities to those found in Abrahamic scriptures, but often with more detail. Sitchin suggested that many of the gods and heroes of polytheistic traditions were inspired by the Anunnaki, whose advanced technology and long lifespans made them appear divine to early humans. Eventually, the Anunnaki departed Earth, leaving behind colonies and legacies that became the basis for myths and legends. After the establishment of monotheistic religions, many of these beings were demonized, transforming from revered gods into malevolent figures. Despite their departure, the knowledge they imparted to humanity persisted, shaping early societies and their cultural practices. Although Sitchin’s work has been widely criticized for its speculative interpretations, lack of linguistic rigor, and absence of scientific backing, it has inspired fascination and debate. His theories continue to influence modern narratives about extraterrestrial involvement in human evolution, fueling a blend of mythology, alternative history, and science fiction. The Anunnaki remain an enduring subject of intrigue, representing a tantalizing intersection of ancient storytelling and humanity’s quest to understand its origins.