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General: Subiendo la masónica escalera de Caracol La entrada de la Logia estaba a oscu
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| De: Alcoseri (Mensaje original) |
Enviado: 31/01/2018 00:55 |
Subiendo la masónica escalera de
Caracol
La entrada de la Logia estaba a oscuras. Me
acerque a la puerta y apenas una débil luz se miraba a través del cerrojo. Me vi tentado a mirar a través del
cerrojo, era una de esas puertas
antiguas de madera, diría era un centenaria puerta, lo mismo pensé esa logia
sería una de esas masónicas logias con más de 150 o 200 años de sesionar sin
descanso. Pero de pronto la puerta se
abrió , sin que yo tocara o llamará de la forma acostumbrada. Pronto me di cuenta que la puerta por si
misma se había abierto por si sola, como si una de esas extrañas fuerzas
invisibles la hubiese abierto de par en par.
Luego de pasar bajo el dintel de la entrada atravesé por un largo pasillo estrecho,
que me llevó a los pasos perdidos de esa Logia.
Pasó no más de un minuto cuando llegó
a la entrada del templo interior de la Logia.
Camine hacia ella, y la puerta estaba entreabierta. La Logia era una
cámara y estaba a oscuras, apenas y distinguía
el piso ajedrezado que tenía que recorrer, para llegar hasta donde estaba una
escalera de caracol, la cual me dispuse a subir escalón a escalón, y conforme
pisaba uno de los escalones la Logia se iba alumbrando más y más.
No había subido más de 4 escalones
cuando se oyó una voz femenina quejumbrosa. Estaba sentada en los escalones
superiores me di cuenta y ella
al sentir subía escalones fue que despertó de su letargo, pero sólo lo hizo
para quejarse. Parecía estar envuelta la mujer en un manto. Las únicas palabras
que dijo fue una súplica: "Oh mi señor, que lloró por mi esposo fallecido."
No sabía cómo a responder a esto supuse era una Viuda que lloraba por su
difunto marido; de pronto extendió su
mano como buscando la mía, a esto me apresuré a subir dos o tres escalones para
alcanzar su mano, al tocar su mano fue que me dijo: Hijo mío has regresado y en
esto la mujer se incorpora , se acerca y me da un ósculo en la frente, al
tiempo que me decía que bueno has regresado hijo, al verte mi dolor ha desaparecido
por completo.
A esto ella me invita a seguir
subiendo la escalera de caracol , ella iba por delante y me tomaba tiernamente
de la mano , como impulsándome a seguir subiendo y subiendo. Fue que luego le
preguntó y hasta donde llega esta escalera , y me dijo llega hasta más allá del
Cielo.
Me pregunte entonces ¿Qué habrá más
allá del Cielo? ¿el Absoluto? ¿La Nada? ¿Dios en su plenitud?
Al momento que escribo esto , es que
sigo subiendo , subiendo escalón por escalón,
subiendo de la Mano de mi Madre la Virgen Viuda.
Pero algo pasa en el trayecto de
subida en esta escalera y es que noto muchos más se me unen para subirla.
Llegar todos a nuestro Ser en
Plenitud es la meta de todo masón y esto obvio no terminará con nuestra muerte
física, la escalada seguirá hasta alcanzar esta plenitud.
Alcoseri.
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806. Juan 16:21 La mujer cuando da a luz, tiene dolor, porque ha llegado su HORA; pero después que ha dado a luz un niño, ya no se acuerda de la angustia, por el gozo de que haya nacido un hombre en el mundo.
Alchemy refers to a range of philosophies and ancient practices which seek to prepare or develop the "elixir of Life" or "immortality" or "longevity" using the philosophers' stone, accomplish the transmutation of base substances into gold, and attain ultimate wisdom. Many alchemical sources treat the various substances, equipment and processes used in alchemical workshops in an allegorical sense, as metaphors for a spiritual discipline. Alchemy, in its physical procedures and investigations can be viewed as a protoscience, the precursor to modern chemistry, having provided many procedures, equipment and names of substances which are still in use.
BABYLON
LO QUE NO TE MUESTRA EL RELIGIOSO, TE LO MUESTRA EL CAPITALISMO
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Soul, Body and Spirit http://www.spirasolaris.ca/solexp3.html The ALCHEMICAL Aspect
Quote:
In light of the above there seems little doubt that in general and in the present astronomical context in particular, Spira Solaris qualifies to be described numerically as "the One and the Many," the "One and the All," "the Alpha and the Omega," and also (from The Chaldean Oracles): "Fountain of Fountains, and of All Fountains,
The Matrix of all Things."
.....
Pythagoras said the sacred Tetractys is: ` the spring having the roots of ever-flowing nature.' .... The four parts of the Decad, this perfect number, are called number, monad, power and cube. And the interweavings and minglings of these in the origin of growth are what naturally completes nascent number; for when a power of a power; and a cube is multiplied on a cube, it is the power of a cube; and when a cube is multiplied on a cube, the cube of a cube; thus all numbers, from which arise the genesis of what arises, are seven: number, monad, power, cube, power of a power, power of a cube, and cube of a cube.
.....
We have seen that the whole nature of things, all the essential properties of physis, were believed by the Pythagoreans to be contained in the tetractys of the decad; and it now appears that, just as we should expect, this ' fountain of ever-flowing nature' contains the periodic movement of life, evolving out of unity and reverting to unity again, in the recurrent revolution of a wheel of birth. It embodies the fundamental Dionysiac representation of palingenesia.
But there is something more in it than this. Pythagoras inherited the music of Orpheus, as well as the reincarnation doctrine of Dionysus. From the Orphics he inherited also the doctrine of the fall of the soul from its first perfect state of union with the divine, its degradation into the darkness of this life and of the underworld, and its final restoration to peace and unity. Now, on the model of this doctrine of the fall of the soul, the Pythagorean philosophy must hold that all existence proceeds out of the One and returns to it again; and that the One alone is perfect, while the manifold world of visible body is a turbid medium of appearance, in which the one truth is half-revealed and half-concealed, as the divine soul is manifest in the flesh and yet obscured by it and degraded.
There is thus, inherent in the representation handed down from Orphism to Pythagoras, not only the primitive wheel of birth, but another aspect of the movement of life, which is best described as a processional movement out of unity into plurality, out of light into darkness. This movement, also, must be revealed in the nature of numbers, and contained in the tetractys. Pythagoras found it in the procession of numerical series, the study of which he originated, thereby rounding the science of number. It is practically certain, also, that in music he discovered the ratios of the octave, the fifth, and the fourth, contained in the harmonic proportion 12: 8: 6. Now a progression like those contained in the tetractys of Plato's worldsoul --the series, 1: 2: 4: 8, 1: 3: 9: 27– is what the Pythagoreans called an harmonia; it is a continuous entity knit together by a principle of unity running through it, namely the logos or ratio (1/2 or 1/3) which links every term to its predecessor by the same bond. Both series, moreover, radiate from the One, which in Pythagorean arithmetic was not itself a number, but the source in which the whole nature of all numbers was gathered up and implicit. When we note, further, that every number is not only a many, but also one number, we can see how Pythagoras would find the whole movement of cosmic evolution contained in the procession of series, in which the One passes out of itself into a manifold, yet without losing all its unity, and a return from the many to the One is secured by that bond of proportion which runs, backwards and forwards, through the whole series and links it into a ' harmony.' It is thus that we must understand the doctrine that ' the whole Heaven is harmony and number.' The processional movement of physis is modelled upon that of soul, which falls from its first state of union with the divine, but yet remains linked to the One life by mysterious bonds, and can return to it again, purified by music.
......
As for the "geometric figure", that we may already have (whether applicable here or not) and although the concept of "organic motion" may strike some modern readers as strange, it is nevertheless an underlying feature in many ancient major works--the Timaeus of Plato especially. Here it may also be observed that by expressing the exponents of this short section of the Phi-series planetary framework in thirds, the sets [3, 6, 9 , [4, 8, 12] and [6, 12, 18] are also apparent--sets that may or may not be considered further with respect to other passages in Plato, etc.
......
It is in the same fashion that the Timaeus also tries to give a physical account of how the soul moves its body; the soul, it is there said, is in movement, and so owing to their mutual implication moves the body also. After compounding the soul-substance out of the elements and dividing it in accordance with the harmonic numbers, in order that it may possess a connate sensibility for 'harmony' and that the whole may move in movements well attuned, the Demiurge bent the straight line into a circle; this single circle he divided into two circles united at two common points; one of these he subdivided into seven circles. All this implies that the movements of the soul are identified with the local movements of the heavens. (Aristotle, On the Soul)
......
Mind is the monad, science or knowledge the dyad (because it goes undeviatingly from one point to another), opinion the number of the plane, sensation the number of the solid; the numbers are by him expressly identified with the Forms themselves or principles, and are formed out of the elements; now things are apprehended either by mind or science or opinion or sensation, and these same numbers are the Forms of things. Some thinkers, accepting both premises, viz. that the soul is both originative of movement and cognitive, have compounded it of both and declared the soul to be a self-moving number. (Aristotle, On the Soul)
......
Thus that in the soul which is called mind (by mind I mean that whereby the soul thinks and judges) is, before it thinks, not actually any real thing. For this reason it cannot reasonably be regarded as blended with the body: if so, it would acquire some quality, e.g. warmth or cold, or even have an organ like the sensitive faculty: as it is, it has none. It was a good idea to call the soul 'the place of forms', though (1) this description holds only of the intellective soul, and (2) even this is the forms only potentially, not actually. (Aristotle, On the Soul)
.....
there will be a need for several sciences. The first and most important of them is likewise that which treats of pure numbers--not numbers concreted in bodies, but the whole generation of the series of odd and even, and the effects which it contributes to the nature of things. When all this has been mastered, next in order comes what is called by the very ludicrous name mensuration, but is really a manifest assimilation to one another of numbers which are naturally dissimilar, effected by reference to areas. Now to a man who can comprehend this, it will be plain that this is no mere feat of human skill, but a miracle of God's contrivance. Next, numbers raised to the third power and thus presenting an analogy with three-dimensional things. Here again he assimilates the dissimilar by a second science, which those who hit on the discovery have named stereometry [the gauging of solids], a device of God's contriving which breeds amazement in those who fix their gaze on it and consider how universal nature molds form and type by the constant revolution of potency and its converse about the double in the various progressions. The first example of this ratio of the double in the advancing number series is that of 1 to 2; double of this is the ratio of their second powers [ 4 ], and double of this again the advance to the solid and tangible, as we proceed from 1 to 8 [ 1, 2, 2^2, 2^3]; the advance to a mean of the double, that mean which is equidistant from lesser and greater term [the arithmetical], or the other mean [the harmonic] which exceeds the one term and is itself exceeded by the other by the same fraction of the respective terms--these ratios of 3 : 2 and 4 : 3 will be found as means between 6 and 2: why, in the potency of the mean between these terms [ 6 x 2 ], with its double sense, we have a gift from the blessed choir of the Muses to which mankind owes the boon of the play of consonance and measure, with all they contribute to rhythm and melody.
So much, then, for our program as a whole. But to crown it all, we must go on to the generation of things divine, the fairest and most heavenly spectacle God has vouchsafed to the eye of man. And: believe me, no man will ever behold that spectacle without the studies we have described, and so be able to boast that he has won it by an easy route. Moreover, in all our sessions for study we are to relate the single fact to its species; there are questions to be asked and erroneous theses to be refuted. We may truly say that this is ever the prime test, and the best a man can have; as for tests that profess to be such but are not, there is no labor so fruitlessly thrown away as that spent on them. We must also grasp the accuracy of the periodic times and the precision with which they complete the various celestial motions, and this is where a believer in our doctrine that soul is both older and more divine than body will appreciate the beauty and justice of the saying that ' all things are full of gods ' and that we have never been left unheeded by the forgetfulness or carelessness of the higher powers. There is one observation to be made about all such matters. If a man grasps the several questions aright, the benefit accruing to him who thus learns his lesson in the proper way is great indeed; if he cannot, 'twill ever be the better course to call on God. Now the proper way is this--so much explanation is unavoidable. To the man who pursues his studies in the proper way, all geometric constructions, all systems of numbers, all duly constituted melodic progressions, the single ordered scheme of all celestial revolutions, should disclose themselves, and disclose themselves they will, if, as I say, a man pursues his studies aright with his mind's eye fixed on their single end. As such a man reflects, he will receive the revelation of a single bond of natural interconnection between all these problems. If such matters are handled in any other spirit, a man, as I am saying, will need to invoke his luck. We may rest assured that without these qualifications the happy will not make their appearance in any society; this is the method, this the pabulum, these the studies demanded; hard or easy, this is the road we must tread. (The Collected Dialogues of Plato)
http://www.spirasolaris.ca/sbb4d.html |
1998 + ONEneo = 1999 http://en.wikipedia.org/wiki/The_Matrix http://en.wikipedia.org/wiki/Aztec_calendar_stonehttp://en.wikipedia.org/wiki/Theory_of_relativityhttp://en.wikipedia.org/wiki/Magic_squarehttp://en.wikipedia.org/wiki/Sierpinski_trianglehttp://www.davidicke.com/forum/showt...=61370&page=73 http://www.spirasolaris.ca/sbb4d2c.html http://www.banksy.co.uk/http://edition.cnn.com/2013/10/28/us...ter-editorial/  http://www.davidicke.com/forum/showp...postcount=1449
__________________
CRISTIS
Last edited by science2art; 02-11-2013 at 05:54 PM. Reason: Thatcheria mirabilis Spiral/911 "betrayal"
https://forum.davidicke.com/showthread.php?p=1061814088 |
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Soul, Body and Spirithttp://www.spirasolaris.ca/solexp3.htmlThe ALCHEMICAL Aspect
Quote:
In light of the above there seems little doubt that in general and in the present astronomical context in particular, Spira Solaris qualifies to be described numerically as "the One and the Many," the "One and the All," "the Alpha and the Omega," and also (from The Chaldean Oracles): "Fountain of Fountains, and of All Fountains,
The Matrix of all Things."
.....
Pythagoras said the sacred Tetractys is: ` the spring having the roots of ever-flowing nature.' .... The four parts of the Decad, this perfect number, are called number, monad, power and cube. And the interweavings and minglings of these in the origin of growth are what naturally completes nascent number; for when a power of a power; and a cube is multiplied on a cube, it is the power of a cube; and when a cube is multiplied on a cube, the cube of a cube; thus all numbers, from which arise the genesis of what arises, are seven: number, monad, power, cube, power of a power, power of a cube, and cube of a cube.
.....
We have seen that the whole nature of things, all the essential properties of physis, were believed by the Pythagoreans to be contained in the tetractys of the decad; and it now appears that, just as we should expect, this ' fountain of ever-flowing nature' contains the periodic movement of life, evolving out of unity and reverting to unity again, in the recurrent revolution of a wheel of birth. It embodies the fundamental Dionysiac representation of palingenesia.
But there is something more in it than this. Pythagoras inherited the music of Orpheus, as well as the reincarnation doctrine of Dionysus. From the Orphics he inherited also the doctrine of the fall of the soul from its first perfect state of union with the divine, its degradation into the darkness of this life and of the underworld, and its final restoration to peace and unity. Now, on the model of this doctrine of the fall of the soul, the Pythagorean philosophy must hold that all existence proceeds out of the One and returns to it again; and that the One alone is perfect, while the manifold world of visible body is a turbid medium of appearance, in which the one truth is half-revealed and half-concealed, as the divine soul is manifest in the flesh and yet obscured by it and degraded.
There is thus, inherent in the representation handed down from Orphism to Pythagoras, not only the primitive wheel of birth, but another aspect of the movement of life, which is best described as a processional movement out of unity into plurality, out of light into darkness. This movement, also, must be revealed in the nature of numbers, and contained in the tetractys. Pythagoras found it in the procession of numerical series, the study of which he originated, thereby rounding the science of number. It is practically certain, also, that in music he discovered the ratios of the octave, the fifth, and the fourth, contained in the harmonic proportion 12: 8: 6. Now a progression like those contained in the tetractys of Plato's worldsoul --the series, 1: 2: 4: 8, 1: 3: 9: 27– is what the Pythagoreans called an harmonia; it is a continuous entity knit together by a principle of unity running through it, namely the logos or ratio (1/2 or 1/3) which links every term to its predecessor by the same bond. Both series, moreover, radiate from the One, which in Pythagorean arithmetic was not itself a number, but the source in which the whole nature of all numbers was gathered up and implicit. When we note, further, that every number is not only a many, but also one number, we can see how Pythagoras would find the whole movement of cosmic evolution contained in the procession of series, in which the One passes out of itself into a manifold, yet without losing all its unity, and a return from the many to the One is secured by that bond of proportion which runs, backwards and forwards, through the whole series and links it into a ' harmony.' It is thus that we must understand the doctrine that ' the whole Heaven is harmony and number.' The processional movement of physis is modelled upon that of soul, which falls from its first state of union with the divine, but yet remains linked to the One life by mysterious bonds, and can return to it again, purified by music.
......
As for the "geometric figure", that we may already have (whether applicable here or not) and although the concept of "organic motion" may strike some modern readers as strange, it is nevertheless an underlying feature in many ancient major works--the Timaeus of Plato especially. Here it may also be observed that by expressing the exponents of this short section of the Phi-series planetary framework in thirds, the sets [3, 6, 9 , [4, 8, 12] and [6, 12, 18] are also apparent--sets that may or may not be considered further with respect to other passages in Plato, etc.
......
It is in the same fashion that the Timaeus also tries to give a physical account of how the soul moves its body; the soul, it is there said, is in movement, and so owing to their mutual implication moves the body also. After compounding the soul-substance out of the elements and dividing it in accordance with the harmonic numbers, in order that it may possess a connate sensibility for 'harmony' and that the whole may move in movements well attuned, the Demiurge bent the straight line into a circle; this single circle he divided into two circles united at two common points; one of these he subdivided into seven circles. All this implies that the movements of the soul are identified with the local movements of the heavens. (Aristotle, On the Soul)
......
Mind is the monad, science or knowledge the dyad (because it goes undeviatingly from one point to another), opinion the number of the plane, sensation the number of the solid; the numbers are by him expressly identified with the Forms themselves or principles, and are formed out of the elements; now things are apprehended either by mind or science or opinion or sensation, and these same numbers are the Forms of things. Some thinkers, accepting both premises, viz. that the soul is both originative of movement and cognitive, have compounded it of both and declared the soul to be a self-moving number. (Aristotle, On the Soul)
......
Thus that in the soul which is called mind (by mind I mean that whereby the soul thinks and judges) is, before it thinks, not actually any real thing. For this reason it cannot reasonably be regarded as blended with the body: if so, it would acquire some quality, e.g. warmth or cold, or even have an organ like the sensitive faculty: as it is, it has none. It was a good idea to call the soul 'the place of forms', though (1) this description holds only of the intellective soul, and (2) even this is the forms only potentially, not actually. (Aristotle, On the Soul)
.....
there will be a need for several sciences. The first and most important of them is likewise that which treats of pure numbers--not numbers concreted in bodies, but the whole generation of the series of odd and even, and the effects which it contributes to the nature of things. When all this has been mastered, next in order comes what is called by the very ludicrous name mensuration, but is really a manifest assimilation to one another of numbers which are naturally dissimilar, effected by reference to areas. Now to a man who can comprehend this, it will be plain that this is no mere feat of human skill, but a miracle of God's contrivance. Next, numbers raised to the third power and thus presenting an analogy with three-dimensional things. Here again he assimilates the dissimilar by a second science, which those who hit on the discovery have named stereometry [the gauging of solids], a device of God's contriving which breeds amazement in those who fix their gaze on it and consider how universal nature molds form and type by the constant revolution of potency and its converse about the double in the various progressions. The first example of this ratio of the double in the advancing number series is that of 1 to 2; double of this is the ratio of their second powers [ 4 ], and double of this again the advance to the solid and tangible, as we proceed from 1 to 8 [ 1, 2, 2^2, 2^3]; the advance to a mean of the double, that mean which is equidistant from lesser and greater term [the arithmetical], or the other mean [the harmonic] which exceeds the one term and is itself exceeded by the other by the same fraction of the respective terms--these ratios of 3 : 2 and 4 : 3 will be found as means between 6 and 2: why, in the potency of the mean between these terms [ 6 x 2 ], with its double sense, we have a gift from the blessed choir of the Muses to which mankind owes the boon of the play of consonance and measure, with all they contribute to rhythm and melody.
So much, then, for our program as a whole. But to crown it all, we must go on to the generation of things divine, the fairest and most heavenly spectacle God has vouchsafed to the eye of man. And: believe me, no man will ever behold that spectacle without the studies we have described, and so be able to boast that he has won it by an easy route. Moreover, in all our sessions for study we are to relate the single fact to its species; there are questions to be asked and erroneous theses to be refuted. We may truly say that this is ever the prime test, and the best a man can have; as for tests that profess to be such but are not, there is no labor so fruitlessly thrown away as that spent on them. We must also grasp the accuracy of the periodic times and the precision with which they complete the various celestial motions, and this is where a believer in our doctrine that soul is both older and more divine than body will appreciate the beauty and justice of the saying that ' all things are full of gods ' and that we have never been left unheeded by the forgetfulness or carelessness of the higher powers. There is one observation to be made about all such matters. If a man grasps the several questions aright, the benefit accruing to him who thus learns his lesson in the proper way is great indeed; if he cannot, 'twill ever be the better course to call on God. Now the proper way is this--so much explanation is unavoidable. To the man who pursues his studies in the proper way, all geometric constructions, all systems of numbers, all duly constituted melodic progressions, the single ordered scheme of all celestial revolutions, should disclose themselves, and disclose themselves they will, if, as I say, a man pursues his studies aright with his mind's eye fixed on their single end. As such a man reflects, he will receive the revelation of a single bond of natural interconnection between all these problems. If such matters are handled in any other spirit, a man, as I am saying, will need to invoke his luck. We may rest assured that without these qualifications the happy will not make their appearance in any society; this is the method, this the pabulum, these the studies demanded; hard or easy, this is the road we must tread. (The Collected Dialogues of Plato)
http://www.spirasolaris.ca/sbb4d.html |
1998 + ONEneo = 1999 http://en.wikipedia.org/wiki/The_Matrixhttp://en.wikipedia.org/wiki/Aztec_calendar_stonehttp://en.wikipedia.org/wiki/Theory_of_relativityhttp://en.wikipedia.org/wiki/Magic_squarehttp://en.wikipedia.org/wiki/Sierpinski_trianglehttp://www.davidicke.com/forum/showt...=61370&page=73http://www.spirasolaris.ca/sbb4d2c.htmlhttp://www.banksy.co.uk/http://edition.cnn.com/2013/10/28/us...ter-editorial/http://www.davidicke.com/forum/showp...postcount=1449
__________________
CRISTIS
Last edited by science2art; 02-11-2013 at 05:54 PM. Reason: Thatcheria mirabilis Spiral/911 "betrayal"
https://forum.davidicke.com/showthread.php?p=1061814088
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Now it becomes somewhat clearer as to why there are 360 degrees in a circle. They are all expressing decimal parity of 9 which is to say; centre focused. Even if you halve 45 and so on you will get 22.5 = 9, 11.25 = 9, 5.625, 2.8125 = 9 and so on... The 9 is a self similar axis, the Z axis. The X and Y define the surface topology of the logarithmic spiral, while Z is the central third. 6 and 3 oscillating around nine. And it’s probably 360 because 3 and 6 are the “nines”. So that’s 3 dimensional, spatial orientation, what about the 4th dimension; time?
There are 24 hours in a day; 2+4 = 6 There are 60 minutes in an hour; 6+0 = 6 There are 60 second in a minute; 6+0 = 6 So the full revolution is a 6, half is 12 which is a 3. Around the 12 hour clock you constant 3,6,9 oscillation. 3oclock, 6oclock, 9oclock, 12oclock= 3 then 15 = 6, 18 = 9.... 3,6,9,3,6,9,3,6 (8 45 degree movements)
__________________ Squeegee your third-fucking-eye-(Bill Hicks)
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El cartel
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El Cartel de los Sapos (o simplemente El Cartel) es una serie de televisión colombiana realizada por Caracol Televisión y dirigida por Luis Alberto Restrepo y Gabriel Casilimas. Se basa en el libro El cartel de los sapos, escrito por el ex narcotraficantecolombiano Andrés López López, conocido en el mundo del narcotráfico con el alias de "Florecita" quien escribió el libro durante su estadía en prisión, y luego participó en la elaboración de los libretos. La serie se comenzó a emitir por primera vez el 4 de junio de 2008 por Caracol Televisión, mismo año en que se publicó el libro, y alcanzó promedio en audiencia de 35,5 de rating hogares y 14,9 de rating personas y 44,1% de Share siendo una de las narco-series Colombianas más exitosas en el mundo.
En el libro, López narra sus experiencias como narcotraficante del Cartel del Norte del Valle de Colombia. Caracol Televisiondecidió hacer algunas modificaciones, por lo cual en la serie, los nombres reales de cada uno de los lugares y personajes fueron cambiados.
La primera temporada de la serie es protagonizada por el actor Manolo Cardona, quien encarna a Andrés López, bajo el nombre de Martín y el alias de Fresita. Mientras que la segunda temporada, lanzada a la televisión colombiana el lunes 17 de mayo de 2010, es protagonizada por Diego Cadavid, quien interpreta al que una vez fue el mejor amigo de Martín, Pepe Cadena. A lo largo de toda la serie, ambos protagonistas narran y comentan sobre sus vivencias y los hechos que acontecen en ese momento. Su emisión concluyó el 17 de noviembre del mismo año.
Primera temporada[editar]
La serie comienza con Martín González (Manolo Cardona) contando su historia de la cárcel, recordando cuando tenía quince años y su madre trabajaba en Los Estados Unidos para enviarles dinero. Martín le pide a su mejor amigo Pepe Cadena (Diego Cadavid) que lo lleve a donde su hermano mayor Óscar Cadena (Fernando Solórzano), también conocido como Don Óscar — que en ese momento es el jefe supremo del Cartel del Pacífico — para entrar al negocio.
Martín inicia desde abajo, desde las denominadas "cocinas"; yendo a trabajar todos los días después del colegio. Aquí permaneció por cinco años, pero luego se convirtió en un narcotraficante de talla mayor, siendo una persona clave para el negocio, en él se le conocía con el alias de "Fresita".
Cuando el máximo capo de la mafia colombiana, Pablo Escobar, fue asesinado (en 1993), sale a flote el nuevo cartel, el Cartel del Pacífico, con Óscar Cadena como líder, que mantenía una relación de amistad y de negocios con Martín González, a quien hizo rico.
Martín se enamora de Sofía (Karen Martínez), a quien le miente para que no se entere del origen de su riqueza. Sin embargo, cuando ella lo descubre, pone a Martín a elegir entre quedarse con ella o seguir en el negocio. Es cuando Martín le pregunta a "Don Óscar" si se podría salir del negocio, a lo que el capo le responde que si quiere seguir viviendo tiene que "ser narco toda su vida".
Óscar, en sociedad con el coronel Ramiro Gutiérrez (Alberto Palacio), ayuda a la policía colombiana para terminar con el Cartel del Sur. Ramiro convence a Óscar a que se entregue con la promesa de una rebaja de pena. Antes de entregarse, Don Óscar ordena a su hermano Pepe y a Martín ir a Miami. Martín y Pepe parten a territorio norteamericano, Martín ahora con su esposa Sofía y sus hijos.
Martín González va contando su historia, pasando por su entrega a la DEA y cómo se convirtió en informante, o "sapo" según la jerga en el narcotráfico; y luego pasó tiempo en prisión hasta ser liberado, mientras narra también los sucesos en Colombia. Así, la serie se va desenvolviendo entre rivalidades entre los personajes, traiciones, arrestos y muertes violentas, mostrando la realidad del peligroso mundo del narcotráfico; hasta que finalmente, prácticamente todos los que iniciaron como importantes narcos del Cartel terminan siendo asesinados o arrestados, quedando solamente alias "Don Mario" y Milton Jiménez alias "El Cabo" como los capos más poderoso de Colombia, quienes al momento se declaran la guerra.
Segunda temporada: El cartel 2: La guerra total[editar]
En esta, Martín González finalizó su versión de la historia sobre los carteles de la droga, y ahora es Pepe Cadena quien toma la palabra para contar lo que ocurrió durante los cuatro años siguientes: cómo logró salir de la cárcel en Nueva York con el pretexto de colaborar con la DEA, su huida a Colombia, y finalmente, el momento en que fue nuevamente arrestado y puesto en prisión.
Al igual que en la primera temporada, se recorre el sanguinario mundo del narcotráfico, mostrando la sangrienta guerra librada entre "Don Mario" y "el Cabo", hasta que deciden hacer las paces por conveniencia; las traiciones, los negocios y las persecuciones, mezclado con los mismos elementos de acción, amor, conflictos familiares y momentos de comedia que la caracterizan. Esta vez, también se muestran a los capos de los cárteles de droga mexicanos, con los que hacen negocios "Don Mario" y "el Cabo"; y desde el comienzo de la serie, adquieren más protagonismo los agentes de la DEA y sus operaciones para capturar finalmente a la mayor parte de los narcotraficantes.
Se elabora de esta manera, un recuento de los acontecimientos en las vidas de los que alguna fueron los más poderosos capos del narcotráfico: "El Cabo", "Don Mario", "Buñuelo", "Pirulito", Amparo Cadena, "Caliche", el paramilitar apodado "El Pariente", y varios otros allegados suyos; además de quiénes buscaron perseguirlos y someterlos a la justicia con el fin de desmantelar los cárteles de drogas en México y en Colombia, como lo son el Mayor Madero "El caza narcos" y su subordinado teniente Calero, el agente Sam Mathews o la agente mexicana Lilian Young.
La temporada finaliza con una reflexión de Pepe sobre el peligro que representa entrar al mundo del narcotráfico, tanto para un individuo como para sus familiares, pues una vez más, casi todos terminan siendo atrapados por la DEA y algunos asesinados por cuestiones de venganza o negocios; siendo las últimas muertes la del principal escolta de "El Cabo", y también la del hermano y el hijo de éste, quien termina llorando y refugiado en Venezuela tras fingir su muerte.
Como ya se ha dicho, para la emisión de la serie, el Canal Caracol decidió cambiar los nombres reales de los personajes y sus alias, aunque sí se mantuvo algún parecido entre el físico de los personajes y sus alias con las personas reales a las que interpretaron.
En las siguientes tablas se muestran los nombres de los personajes y los actores, y además los nombres de las personas de la vida real a quienes representan en la serie. Y se resalta en la primera tabla a los personajes que también aparecen en la segunda temporada.
https://es.wikipedia.org/wiki/El_cartel |
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