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| omnipoetics:sabina [2025/02/26 22:03] – [Chicon Nindó and San José Obero] joshua | omnipoetics:sabina [2025/04/02 23:54] (current) – [Works Cited and Further Reading] joshua |
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| Álvaro Estrada wrote her biography, //Vida de María Sabina: La sabia de los hongos// | //The Life of María Sabina: The Wisdom of the Mushrooms //(1977) that was translated into English by her husband, Henry Munn. Estarda and Munn also wrote and translated Sabina's works, poetry, and chants into English. They noted that much of Sabina's writings primarily focus on language and the transmission of language. In fact, Sabina argued that she cured people with Language, "the Language of the //saint children//" (Sabina 191). Sabina details (or at least Estarda and Munn do) that "The Mushroom of Language" is where Sabina found her calling in life, to commit herself to the Language of the divine given by the mushrooms. | Álvaro Estrada wrote her biography, //Vida de María Sabina: La sabia de los hongos// | //The Life of María Sabina: The Wisdom of the Mushrooms //(1977) that was translated into English by her husband, Henry Munn. Estarda and Munn also wrote and translated Sabina's works, poetry, and chants into English. They noted that much of Sabina's writings primarily focus on language and the transmission of language. In fact, Sabina argued that she cured people with Language, "the Language of the //saint children//" (Sabina 191). Sabina details (or at least Estarda and Munn do) that "The Mushroom of Language" is where Sabina found her calling in life, to commit herself to the Language of the divine given by the mushrooms. |
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| However, as Giuliana Furci, founder of //The Fungi Foundation// notes, "It is important to clarify that the life of María Sabina is reported and recorded by others. Her story, what she lived and what she knew, belongs to a language that we do not understand or speak." Even with this hurdle to consider, Sabina's writing is profoundly poetic and philosophical, exploring the connections between language, nature, and the subconscious" (citation). | However, as Giuliana Furci, founder of //The Fungi Foundation// notes, "It is important to clarify that the life of María Sabina is reported and recorded by others. Her story, what she lived and what she knew, belongs to a language that we do not understand or speak." Even with this hurdle to consider, Sabina's writing is profoundly poetic and philosophical, exploring the connections between language, nature, and the subconscious. |
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| Oral communication, literally her call, initiates Chicon Nindó's visit to her hut; in other words, Sabina calls on Chicon Nindó and he responds to her in the "language of God" (190). The intense experience moving from spoken language to visionary language (the description of the Chicon Nindó's mount and halo) doesn't appear to relate to the medicinal mission of healing her sister because Sabina experience the vision of "the vegetable being" after she manual works on her sister's body. Her geographic proximity to Chicon Nindó leads to a psycho-spiritual intimacy with the Principal Ones, being from a higher order of reality. Sabina does not record their speech because the visionary experience of Cicon Nindó relies on a depiction of the movements and expressive landscapes of the psychedelic experience to transmits the power to enchant spirits and to cure the sick, whereas the mushrooms instruct her regarding the remedy for illness.Afterall, "Language makes the dying return to life. The sick recover their health when they hear the words taught by the //saint children//. There is no mortal that can teach this Language" (191). | Oral communication, literally her call, initiates Chicon Nindó's visit to her hut; in other words, Sabina calls on Chicon Nindó and he responds to her in the "language of God" (190). The intense experience moving from spoken language to visionary language (the description of the Chicon Nindó's mount and halo) doesn't appear to relate to the medicinal mission of healing her sister because Sabina experience the vision of "the vegetable being" after she manual works on her sister's body. Her geographic proximity to Chicon Nindó leads to a psycho-spiritual intimacy with the Principal Ones, being from a higher order of reality. Sabina does not record their speech because the visionary experience of Cicon Nindó relies on a depiction of the movements and expressive landscapes of the psychedelic experience to transmits the power to enchant spirits and to cure the sick, whereas the mushrooms instruct her regarding the remedy for illness.Afterall, "Language makes the dying return to life. The sick recover their health when they hear the words taught by the //saint children//. There is no mortal that can teach this Language" (191). |
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| The archbishop of teh Diocies of Huautla, Hermenegildo Ramírez Sánchez officated a site at Nindó Tososcho for San José Obrero (Sancti Joseph opificis) the patron Saint of Laborers and Artisans, whose feast day falls on May 1st. | The archbishop of the Dioceses of Huautla, Hermenegildo Ramírez Sánchez officated a site at Nindó Tososcho for San José Obrero (Sancti Joseph opificis) the patron Saint of Laborers and Artisans, whose feast day falls on May 1st. |
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| ====== Works Cited and Further Reading ====== | ====== Works Cited and Further Reading ====== |
| </poem> | </poem> |
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| | {{tag>sacred essay Mazatec Mexico Vision Prayer}} |
