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THE
 
MAGICAL
 
WORLD
 
OF
 
PABLO
 
AMARINGO
 
A
 
TALK
 
AT
 
THE
 
GLOBETROTTERS
 
CLUB
 
BY
 
PETER
 
CLOUDSLEY
 
JUNE
 
2012
 
www.ayahuascavisions.com
 
 
Globetrotters
 
Club
 
lecture
 
given
 
at
 
Dragon
 
Hall,
 
9
th
 
June
 
2012
 
We
 
know
 
how
 
powerful
 
are
 
the
 
emotions
 
that
 
inspire
 
us
 
to
 
go
 
travelling.
 
Something
 
has
 
changed
 
that
 
so
 
many
 
people
 
go
 
to
 
Peru
 
to
 
take
 
part
 
in
 
ceremonies
 
with
 
sha
mans.
 
Why
 
is
 
it
 
happening?
 
If 
 
you
 
go
 
to
 
Iquitos,
 
a
 
city
 
of 
 
400,000
 
in
 
the
 
Amazon,
 
only
 
accessible
 
by
 
plane
 
or
 
boat,
 
you
 
find
 
a
 
very
 
strong
 
Amazonian
 
culture.
 
While
 
on
 
the
 
outskirts
 
are
 
an
 
ever
 
growing
 
number
 
of 
 
centres
 
where
 
foreigners
 
can
 
drink
 
ayahuasca
 
with
 
a
 
shaman.
 
Previously,
 
travellers
 
to
 
Peru
 
were
 
attracted
 
to
 
sacred
 
sites
 
and
 
ruins
 
where
 
there
 
might
 
have
 
been
 
dancing
 
and
 
fiestas,
 
but
 
outsiders
 
were
 
more
 
observers
 
than
 
par
ticipants.
 
In
 
today's
 
talk,
 
I
 
would
 
like
 
to
 
use
 
Pablo
 
Amaringo’s
 
paintings
 
as
 
a
 
means
 
to
 
explore
 
the
 
new
 
phenomenon
 
of 
 
participation
 
in
 
ayahuasca
 
ceremonies.
 
Pablo
 
was
 
a
 
shaman
 
until
 
1978
 
when
 
he
 
stopped
 
being
 
a
 
shaman
 
or
 
drinking
 
aya
huasca
 
and
 
dedicated
 
his
 
life
 
to
 
painting
 
his
 
visions.
 
He
 
was
 
a
 
great
 
and
 
wise
 
man
 
yet
 
with
 
no
 
formal
 
education
he
 
was
 
completely
 
self 
taught
 
in
 
everything,
 
includ
ing
 
painting.
 
It
 
is
 
amazing,
 
seeing
 
that
 
he
 
was
 
of 
 
such
 
a
 
humble
 
background,
 
and
 
born
 
in
 
a
 
remote
 
river
 
port
 
on
 
the
 
Amazon
 
where
 
his
 
family
 
raised
 
domestic
 
ani
mals
 
and
 
brought
 
them
 
on
 
the
 
steamer
 
to
 
sell
 
in
 
the
 
city
 
of 
 
Iquitos
yet
 
now
 
his
 
work
 
is
 
known
 
in
 
many
 
countries
 
of 
 
Europe,
 
the
 
United
 
States
 
and
 
Japan.
 
The
 
world,
 
particularly
 
Western
 
civilization,
 
has
 
recently
 
turned
 
upside
 
down.
 
One
 
can
 
generalize
 
about
 
civilizations
 
and
 
say
 
that
 
they
 
seem
 
to
 
do
 
very
 
well
 
as
 
long
 
as
 
they
 
are
 
growing
 
but
 
then
 
they
 
get
 
to
 
a
 
point
 
from
 
which
 
they
 
cannot
 
grow
 
any
 
more.
 
The
 
Maya
 
exhausted
 
their
 
soils,
 
the
 
people
 
of 
 
Easter
 
Island
 
destroyed
 
their
 
forests
 
to
 
build
 
their
 
gigantic
 
statues
 
and
 
the
 
Mochica
 
irrigated
 
their
 
lands
 
too
 
much
 
so
 
that
 
they
 
became
 
saline
 
and
 
so
 
on.
 
All
 
these
 
once
 
great
 
civilizations
 
came
 
up
 
against
 
environmental
 
buffers
 
to
 
check
 
the
 
increase
 
of 
 
ever
 
growing
 
populations.
 
This
 
may
 
be
 
one
 
thing
 
when
 
it
 
happens
 
in
 
specific
 
parts
 
of 
 
the
 
world
 
but
 
today
 
it
 
is
 
global
 
and
 
happening
 
almost
 
everywhere.
 
Whereas
 
Europe
 
may
 
be
 
going
 
into
 
decline,
 
Peru
 
is
 
one
 
of 
 
the
 
fastest
 
growing
 
economies
 
in
 
Latin
 
America.
 
For
 
example,
 
there
 
are
 
projects
 
for
 
six
 
gigantic
 
new
 
dams
 
in
 
the
 
Peruvian
 
Amazon
 
which
 
will
 
flood
 
huge
 
areas
 
of 
 
forest
 
and
 
conse
quently
 
generate
 
vast
 
amounts
 
of 
 
methane
 
from
 
under
 
the
 
water.
 
We
 
all
 
know
 
it
 
can’t
 
go
 
on.
 
 
A
 
‘good’
 
religion,
 
as
 
were
 
the
 
early
 
religions
 
and
 
traditional
 
forms
 
of 
 
shamanism,
 
would
 
keep
 
a
 
balance
 
between
 
the
 
population
 
and
 
what
 
they
 
took
 
from
 
nature.
 
But
 
in
 
general,
 
as
 
civilizations
 
become
 
bigger,
 
the
 
elite
 
become
 
more
 
powerful
 
and
 
re
ligion
 
becomes
 
subservient
 
and
 
corrupted
 
into
 
a
 
means
 
of 
 
so
cial
 
control.
 
Very
 
subtly
 
relig
ions
 
turn
 
around,
 
and
 
 justify
 
inequality
 
and
 
the
 
rape
 
of 
 
na
ture.
 
This
 
tallies
 
interestingly
 
with
 
what
 
many
 
myths
 
have
 
to
 
say,
 
for
 
example
 
in
 
Peru
 
you
 
have
 
the
 
Pachacuti 
,
 
which
 
sees
 
time
 
as
 
cyclic.
 
At
 
the
 
end
 
of 
 
the
 
cycle
 
comes
 
an
 
inversion
 
of 
 
social
 
or
der,
 
the
 
humble
 
and
 
poor
 
find
 
 justice
 
again
 
and
 
have
 
their
 
comeuppance.
 
Remember
 
that
 
Atahualpa
 
played
 
chess
 
with
 
Pizzaro
 
while
 
the
 
famous
 
ransom
 
room
 
in
 
Ca
 jamarca
 
was
 
filled
 
to
 
the
 
brim
 
with
 
gold
 
objects
 
brought
 
from
 
far
 
and
 
wide.
 
After
 
that
 
he
 
should
 
have
 
been
 
freed,
 
but
 
out
 
of 
 
fear
 
of 
 
retaliation,
 
the
 
Spanish
 
realized
 
they
 
had
 
to
 
kill
 
him
 
anyway.
 
So
 
they
 
chopped
 
his
 
body
 
into
 
many
 
parts
 
and
 
buried
 
them
 
in
 
diverse
 
places
 
so
 
that
 
there
 
would
 
be
 
no
 
chance
 
of 
 
his
 
body
 
being
 
venerated
 
and
 
so
 
fo
menting
 
revolution.
 
In
 
the
 
Inca
 
Rey
 
myth,
 
or
 
inkarri,
 
the
 
legs,
 
arms,
 
head
 
and
 
body
 
would
 
one
 
day
 
rein
tegrate
 
underground
 
and
 
restore
 
 justice
 
after
 
500
 
years.
 
Pablo’s
 
images
 
of 
 
the
 
Inca
 
Rey
 
are
 
a
 
powerful
 
reminder
 
of 
 
something
 
deeply
 
rooted
 
in
 
the
 
subconscious.
 
Ayar
 
Auca
by
 
Pablo
 
Amaringo
 
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