PART I: The Extra-Verbal World

http://www.noologie.de/desn23.htm

Dort wurden die Themen der extra-verbalen kulturellen Tradition schon allgemein und theoretisch behandelt. Ebenso wurden dort die Grundlagen der Kulturmorphologie formuliert.

http://www.noologie.de/desn09.htm

http://www.noologie.de/desn16.htm

http://www.noologie.de/desn17.htm

http://www.noologie.de/desn23.htm

http://www.noologie.de/desn24.htm#Heading129

http://www.noologie.de/desn24.htm#Heading130

The Movement Gestalt and the Kulturmorphologie, and the Meta-Morphologie:

The Theory of Kulturmorphologie oder Cultural Morphology has its own terminology, in the word Movement Gestalt or Movement Pattern. This is also the Essence of the Japanese word Kata. A Movement Gestalt or Movement Pattern, is a set of performative events that occur in the dance traditions, also in the craft arts and the healing arts. A Movement Gestalt is a term used specifically for the internal body-soul-spirit aspect or the feeling and soul aspect of the movement as is used in the philosophical terminology of Korvin-Krasinski. There it is the Tri-Unity of the Body-Soul-Spirit ensemble which is the divine aspect of the human manifestation. In the medical domain, there is something like Kinesiology, but Kinesiology covers ony a small part of the more general Movement Gestalt. A Movement Gestalt is named so because it is very much the opposite of the rote work patterns that have been devised when machine industry took over under the name of Taylorism. Taylorism means work patterns that are dis-embodied and that force the human to work like an automaton. It has therefore an extreme soul-killing aspect. The embodied Soul aspect of the Movement Gestalt is therefore much wider and deeper than the term Ergonomics which is also machine oriented. In the Zen tradition, the spiritual aspect is emphasised in the bodily movements when raking the stones in a stone garden. The product is the visual beauty of a stone garden. But the spiritual aspect is that which the Zen practicioner experiences in the connection of body, soul and spirit.

[I have referenced this with the Gold in Wax metaphor. The wax is the body movement, the Gold is the spiritual experience. And they happen simultaneously, and they are complementary. I will enlarge on this later.]

This is what the people in the West cannot appeciate at all. Because the people of the West (the Abrahamitics) have dis-embodied the movements. A glaring example is the military punisment, when a novice is forced to clean the floor of the dorm with a tooth-brush. This is brutality in its most pernicious form. And this is the exact opposite of the Zen form of cleaning the floor of the dorm. Which is mainly a spiritual exercise. Peter Sloterdijk in his book DMDL has unfortunately also omitted these body, soul and spirit connections. Therefore he also cannot understand this Essence of the Movement Traditions of Hu-mankind and he has no connection to the spiritual side of all these traditions. Especially when he says that religions are "Übungs-Systeme" or "Practice Patterns". This is unfortunately the treatment by a Western Philosophy-Prophessor who writes only Prophessor- Philosophy for Western Philosophy-Prophessores.

https://en.wikipedia.org/wiki/Kinesiology

https://en.wikipedia.org/wiki/Scientific_management

http://www.businessdictionary.com/definition/Taylorism.html

Die Arbeitsweise der Kulturmorphologie

In dem Buch "Gold im Wachs" wird in der Einleitung, S. 31, von Ernst Chr. Suttner, das Prinzip von "Wachs und Gold" beschrieben, genannt Qene, eine Denktechnik, die in Äthiopien verwendet wird, eine Kommunikationsmodalität des direkten und indirekten (komplementären) Ausdrucks. Die interessanteste Anwendung ist, wenn man Gleichzeitig Direkt und Indirekt sprechen will. Das ist meistens nicht so einfach, aber mit der Technik der Qene geht das. Und für die Westler ist das ganz einfach Unverständlich. Denn die Westler können das gar nicht denken. Diese Technik hat wesentliche Gemeinsamkeiten mit der Gestalt-Modalität, die in "Design und Zeit" anhand der Morphologie der Gestalt-Kipp-Bilder (Siehe: Die Boring Frauen weiter unten) ausgarbeitet wird. Es geht hier im komplementär-polare Darstellungen, auch Neuronale Spannungsfelder genannt. Es ist ein wesentliches Merkmal des religiösen Diskurses, dass alles, was mit Bildern, verbalen Konzepten und Ideen zu beschreiben ist, nicht an die transzendente Realität heranreichen kann, wenn man von dem Göttlichen sprechen will. Es ist ähnlich ausgedrückt in der Griechisch-Orthdoxen Methode der Ikone, eine Darstellung des Transzendenten mit bildlichen Symbolen. Denn die Ikonographie, mit dem Goldgrund und den stilisierten Darstellungen, die immer demselben Schema folgen, macht eine Verwechselung von (Ab-) Bild und dem (Ur-) Bild, also dem Symbol (Platonisch: Eidos, Eidolos, Idea, Eikonos) weniger wahrscheinlich. Das steht auch im Gegensatz zu den besonders üppigen Darstellungen in der Römisch-Katholischen Kirche, etwa bei Michelangelo in der Sixtinischen Kapelle, und vor allem in den Kirchenmalereien des Barock. Dies wird in "Gold im Wachs" auf S. 43, von Kaspar Hürlimann, "Philosophische Erkundungen der Symbolik" genauer ausgearbeitet. Das Symbol ist wie die Ikone etwas, das auf etwas Transzendentes hinweist, aber nie mit dem Transzendenten verwechselt werden darf. Diese Verwechselung ist besonders problematisch, wenn sie sich im Volksglauben festgesetzt hat. Deswegen ist auch das Bilderverbot so wichtig und relevant, der Juden und der Moslems, "Du darfst Dir kein Bild von mir machen". Es darf sich kein Mensch ein Bild von dem Transzendenten machen. Denn das wäre sicher ein ganz sicheres Rezept für das Un-Verständnis, des Heiligen, des Transzendenten. In seinem Schluss-Satz unterscheidet Hürlimann auch klar zwischen dem Freud'schen (Un-) Verständnis und dem von C.G. Jung. S. 58: "Jung unterscheidet klar zwischen Allegorie und Symbol". Zu Platon, siehe auch:

http://www.noologie.de/plato.htm

Die Boring Frauen / The Boring Women

Die Boring Frauen: Gestalt-Bild zur Demonstration neuronaler Attraktoren

The Boring Women: Gestalt-Picture for the Demonstration of Neuronal Attraktors

Die Arbeitsweise der Kulturmorphologie der Religionen basiert auf den Prinzipien des Symbols (nach Goethe: Goethes Symbolbegriff, "Gold im Wachs", S. 331), oder der Ikone, oder des Qene, aber mit einer anderen Herangehensweise. Es geht hier darum, ein Spannungsfeld zwischen polar-oppositionalen Sichtweisen zu entwickeln, und aufrecht zu erhalten. Dies ist der Kontrast zwischen der Welt als Kausalität der physikalisch / materialistischen Sichtweise und der Welt als Bestimmung oder Geist (im Sinne der Hegel'schen Philosophie), bzw. der Welt als ein Spielfeld von Archetypen im Sinne von C.G. Jung. Thomas Immoos basierte seine Arbeiten wesentlich auf den Prinzipien der Philosophie von C.G. Jung. Oder man kann es auch als die Welt der höheren Bestimmungen darstellen, die sich in der Materie auswirken. Dies ist insb. die Welt der Theologie bzw. der Heilsgeschichte. Dies lässt sich am besten in dem Kontrast zwischen der historisierenden Interpretation der Religionen darstellen, die die Geschichte ihrer Kultur-Heroen (Christus, Mohammed) als historische Begebenheiten darstellen, und im Kontrast dazu die Soteriologische Interpretation, nach C.G. Jung, dass das kollektive Un-bewusste oder auch das Über-Bewusste die entscheidende Triebkraft in der Entwicklung von geistigen Systemen ist, die sich dann in der Darstellung der jeweiligen Kultur-Heroen manifestiert.

The Essence of the Spiritual Movement Gestalt or Kata

The Essence of the spritual Movement Gestalt or Kata, is the same principle as the "Wax in Gold" Technique. Because the Movement Gestalt is the Wax, and the Spiritual Experience is the Gold. By this, we have overcome this otherwise rather misunderstanding idea that the Wax should be inferior to the Gold, before ist is melted out before casting the Gold. Here both are complementary in the Spritual Practice, because the Wax represents the Body, and the Gold represents the Spiritual Experience. I am careful not to use the German Term of "Geist" or "Mind" in the Hegelian sense, because this is the most fundamental mis-understanding of the Dualistic Abrahamic religions. I will refer to this later in the Chapter on Korvin-Krasinski.

Die Mythische Tradition der Heilsbringer- und Kultur-Heroen

Im Christentum und Islam wird die Heilsgeschichte als historisches Faktum interpretiert. Etwas weniger im Judentum, aber auch dort werden die Geschichten von Moses und dem Exodus, sowie die Könige David und Saul und Salomon und ihre Taten und Schicksale als historische Fakten interpretiert. Während dort also die Heilsgeschichte auf bestimmte Personen und Ereignisse projiziert wird (Salomon, Christus, Mohammed, Messias), findet die Kulturmorphologie mythologische Strömungen der entsprechenden Zeitalter, die in einer Kulturellen Zone (bei Frobenius auch Kulturkreis genannt, also mehr als eine ethnische Bevölkerungsgruppe) verbreitet waren, und die geeigneterweise in dem Heilsbringer (Griechisch: Soter) personifiziert wurden. Wie schon gesagt, nach der Methode der morphologischen Spannungsfelder werden beide Versionen als gleichwertig, nicht oppositional, sondern komplementär behandelt. Wie oben schon einmal gesagt, ist diese Sichtweise berechtigt, weil die Strömungen des kollektiven Un(-ter)bewussten die Geschichte entscheidend beeinflussten. Z.b. die Vergötterung von Alexander, oder auch die Mythen der Inka, die aufgrund ihrer Mythologie ihren Untergang genau voraus gesagt hatten, und gegen diese Macht des Schicksals konnten sie sich nicht auflehnen. Das ist die Macht des Mythos, als bestes Beispiel in der Menschheits-Geschichte. Die vergleichende Mythologie (oder im vorliegenden Kontext: Die Morphologie der Mythologie) betrachtet die Mythologie sowie die Religionen "Sub Specie AEternitatis", also von einem übergeordneten Standpunkt. In dieser Sichtweise ist auch keine Mythologie "besser" oder "entwickelter" als eine andere, sondern sie entsteht aus den Gegebenheiten der entsprechenden Zeitalter und der entsprechenden Kulturellen Zone. Deshalb ähneln sich viele Mythologien weltweit und auf allen Kontinenten, immer wieder frappierend. Hier gibt es einige Beispiele dazu:

https://www.welt.de/geschichte/article183340446/Altes-Testament-So-koennte-sich-Israels-Exodus-ereignet-haben.html

Finding the Mountain of Moses: The Real Mount Sinai in Saudi Arabia

https://www.youtube.com/watch?v=YjrxHqNy5CQ

Vor allem die weltweiten Kulturvergleiche von Hertha v. Dechend (Hamlet's Mill).

https://www.bibliotecapleyades.net/hamlets_mill/hamletmill.htm

Die Mythischen Motive wiederholen sich, nur von einer etwas anderen Perspektive gesehen. Dazu hat auch Joseph Campbell, im Gefolge von C.G. Jung, viel geschrieben. Wie schon erwähnt, ist die Arbeit von Thomas Immoos ebenfalls von C.G. Jung beeinflusst, so dass sich hier auch viele Parallelen finden lassen.

https://en.wikipedia.org/wiki/Joseph_Campbell

https://www.jcf.org/about-joseph-campbell/

http://mythosandlogos.com/Campbell.html

https://en.wikipedia.org/wiki/The_Hero_with_a_Thousand_Faces

https://en.wikipedia.org/wiki/Heinrich_Zimmer

https://en.wikipedia.org/wiki/Soter

Soter derives from the Greek epithet (soter), meaning a saviour, a deliverer; initial capitalised SOTER...

Soter has been used as:

as a title of gods: Poseidon Soter, Zeus Soter, Dionysus Soter, Apollo Soter, Athena Soteria, Asclepius Soteri, and Hecate Soteria.

as the name of a distinct mythical figure, Soter (daimon)

any heroized or deified leaders of Hellenistic dynasties...

Die mythische Tradition der Heilsbringer- und Kultur-Heroen ist uralt und weltweit verbreitet, sie findet sich im Alten Ägypten unter den Namen Isis, Osiris, und deren Sohn Horus. Von dort ist uns das Thema der (Jung-) Frau mit dem Kinde als Isis und Horus bekannt. Und bei den Pharaonen war es sowieso "Business as Usual", dass sie die Söhne eines Gottes waren. Das soll nicht bedeuten, dass die Christen das von Ägypten "abgekupfert" haben. Sondern dass gewisse mythologische Themen universell verbreitet sind. Ebenso weltweit verbreitet sind die Mythologien der Auf-Opferungen der Heilsbringer bzw. der Kultur-Heroen, für das bessere Wohl der Menschheit. Manchmal taten das die Kultur-Heroen freiwillig und opferten sich, oder sie wurden geopfert, wie es etwa bei dem 1-Jahres-König vorkam, der für Ein Jahr der König war, und dann am Ende dieses Jahres rituell geopfert wurde. Der Mithras-Kult der Antike ist ebenfalls ein gutes Beispiel in dem Umkreis. Und noch früher, gab es die Mythen des Dionysos und des Orpheus. Ebenso gibt es die Heilsbringer in reicher Anzahl in Indien, wo sie als Avatare bezeichnet werden. Eben als die Inkarnation eines Welten-Zeit-Gottes. Der Tod Krishna's (das klingt schon so ähnlich wie Christos) bezeichnet den Beginn des heute herrschenden Weltalters, des Kali Yuga.

Zu Dionysos:

https://en.wikipedia.org/wiki/Dionysus

Der Mithras-Kult:

https://en.wikipedia.org/wiki/Mithraism

Mithraism, also known as the Mithraic mysteries, was a mystery religion centered on the god Mithras that was practiced in the Roman Empire from about the 1st to the 4th century CE. The religion was inspired by Iranian worship of the god Mithra, though the Greek Mithras was linked to a new and distinctive imagery, and the level of continuity between Persian and Greco-Roman practice is debated.^[1] The mysteries were popular among the Roman military.^[2]

Worshippers of Mithras had a complex system of seven grades of initiation and communal ritual meals. Initiates called themselves syndexioi, those "united by the handshake".^[3] They met in underground temples, now called mithraea (singular mithraeum), which survive in large numbers. The cult appears to have had its centre in Rome,^[4] and was popular throughout the western half of the empire, as far south as Roman Africa and Numidia, as far north as Roman Britain,^[5] and to a lesser extent in Roman Syria in the east.^[4]

Mithraism is viewed as a rival of early Christianity.^[6] In the 4th century, Mithraists faced persecution from Roman Christians and the religion was subsequently suppressed and eliminated in the empire by the end of the century.^[7]

Numerous archaeological finds, including meeting places, monuments and artifacts, have contributed to modern knowledge about Mithraism throughout the Roman Empire.^[8] The iconic scenes of Mithras show him being born from a rock, slaughtering a bull, and sharing a banquet with the god Sol (the Sun). About 420 sites have yielded materials related to the cult. Among the items found are about 1000 inscriptions, 700 examples of the bull-killing scene (tauroctony), and about 400 other monuments.^[9] It has been estimated that there would have been at least 680 mithraea in Rome.^[10] No written narratives or theology from the religion survive; limited information can be derived from the inscriptions and brief or passing references in Greek and Latin literature. Interpretation of the physical evidence remains problematic and contested.^[11]

The 1-Year King:

https://en.wikipedia.org/wiki/Sacred_king

He came into being in the spring, reigned during the summer, and ritually died at harvest time, only to be reborn at the winter solstice to wax and rule again. The spirit of vegetation was therefore a "dying and reviving god". Osiris, Adonis, Dionysus, Attis and many other familiar figures from Greek mythology and classical antiquity were re-interpreted in this mold. The sacred king, the human embodiment of the dying and reviving vegetation god, was supposed to have originally been an individual chosen to rule for a time, but whose fate was to suffer as a sacrifice, to be offered back to the earth so that a new king could rule for a time in his stead.

The Dying and Rising Deity:

https://en.wikipedia.org/wiki/Dying-and-rising_deity

A dying-and-rising, death-rebirth, or resurrection deity is a religious motif in which a god or goddess dies and is resurrected.^[1]^[2]^[3]^[4] "Death or departure of the gods" is motif A192 in Stith Thompson's Motif-Index of Folk-Literature (1932), while "resurrection of gods" is motif A193.^[5]

Examples of gods who die and later return to life are most often cited from the religions of the Ancient Near East, and traditions influenced by them include Biblical and Greco-Roman mythology and by extension Christianity. The concept of a dying-and-rising god was first proposed in comparative mythology by James Frazer's seminal The Golden Bough (1890). Frazer associated the motif with fertility rites surrounding the yearly cycle of vegetation. Frazer cited the examples of Osiris, Tammuz, Adonis and Attis, Dionysus and Jesus Christ.^[6]

Frazer's interpretation of the category has been critically discussed in 20th-century scholarship,^[7] to the conclusion that many examples from the world's mythologies included under "dying and rising" should only be considered "dying" but not "rising", and that the genuine dying-and-rising god is a characteristic feature of Ancient Near Eastern mythologies and the derived mystery cults of Late Antiquity.^[8]

Die Figur of Jesus Christus in der vergleichenden Mythologie

https://en.wikipedia.org/wiki/Jesus_in_comparative_mythology

The study of Jesus in comparative mythology is the examination of the narratives of the life of Jesus in the Christian gospels, traditions and theology, as they relate to Christianity and other religions. Although virtually all New Testament scholars and historians of the ancient Near East agree that Jesus existed as a historical figure,^[1]^[2]^[3]^[4]^{[nb 1]}^{[nb 2]}^{[nb 3]}^{[nb 4]}^{[nb 5]} most secular historians also agree that the gospels contain large quantities of ahistorical legendary details mixed in with historical information about Jesus's life.^[10] The Synoptic Gospels of Mark, Matthew, and Luke are heavily shaped by Jewish tradition, with the Gospel of Matthew deliberately portraying Jesus as a "new Moses".^[11] Although it is highly unlikely that the authors of the Synoptic Gospels directly based any of their stories on pagan mythology,^[12] it is possible that they may have subtly shaped their accounts of Jesus's healing miracles to resemble familiar Greek stories about miracles associated with Asclepius, the god of healing and medicine.^[13]^[14] The birth narratives of Matthew and Luke are usually seen by secular historians as legends designed to fulfill Jewish expectations about the Messiah.^[15]

The Gospel of John bears indirect influences from Platonism, via earlier Jewish deuterocanonical texts, and may also have been influenced in less obvious ways by the cult of Dionysus, the Greek god of wine, though this possibility is still disputed.^[16] Later Christian traditions about Jesus were probably influenced by Greco-Roman religion and mythology. Much of Jesus's traditional iconography is apparently derived from Mediterranean deities such as Hermes, Asclepius, Serapis, and Zeus and his traditional birthdate on 25 December, which was not declared as such until the fifth century, was at one point named a holiday in honor of the Roman sun god Sol Invictus. At around the same time Christianity was expanding in the second and third centuries, the Mithraic Cult was also flourishing. Though the relationship between the two religions is still under dispute, Christian apologists at the time noted similarities between them, which some scholars have taken as evidence of borrowing, but which are more likely a result of shared cultural environment. More general comparisons have also been made between the stories about Jesus's birth and resurrection and stories of other divine or heroic figures from across the Mediterranean world, including supposed "dying-and-rising gods" such as Tammuz, Adonis, Attis, and Osiris, while the concept of "dying-and-rising gods" has received criticism.

Es gibt in The Daily Beast eine Diskussion über:

"Jesus v. Apollonius: The Ancient Debate Over the Real Son of God".

Diese beleuchtet auch den Umstand, dass Göttliche Personen in der Spät-Antike in reichlicher Anzahl vorkamen. Auch in späteren Zeiten wurde den Königen zumindestens eine Wunderkraft zugetraut. Auch wenn sie nur noch Könige von Gottes Gnaden waren.

https://www.thedailybeast.com/jesus-v-apollonius-the-ancient-debate-over-the-real-son-of-god?ref=home

The answer as to how many claimed to be the real son of God: more than you would think.

Die Autorin beruft sich darin spezifisch auf die Arbeiten von Richard August Reitzenstein:

https://en.wikipedia.org/wiki/Richard_August_Reitzenstein

Die Mystische Religion und der Tanz

Auf den ersten Anschein haben das Christentum und das Japanische Shinto wenig, oder auch gar nichts gemein. Shinto wird allgemein verstanden als ein animistisches polytheistisches Kult- und Ritual-System, während die Abrahamitischen Religionen, also eingeschlossen das Christentum, hauptsächlich auf dem geschriebenen Wort als die Offenbarung eines monotheistischen Gottes beruhen. Die monotheistische Heilslehre beruht wesentlich auf der Annahme, dass der Monotheistische Gott am Ende aller Zeiten (im Eschaton) die Gerechten in sein Ewiges Himmelreich führt, und dass sie in einer Region der Glückseligkeit, dem Himmel, ausserhalb der Zeiten, wie die Engel, Gott beiwohnen können. Und Halleluja singen können. Allerdings gibt es in allen Abrahamitischen Religionen auch die mystischen Strömungen, die aber von den offiziellen Kirchen / dem institutionalisierten Klerus, eher negiert und unterdrückt werden oder wurden. Siehe hier die Sufis im Islam, viele jüdische mystische Strömungen, wie die Chassidim, Baal Shem Tov, und im Christentum diverse Vertreter der Unio Mystica, wie Meister Eckart und Jakob Böhme. Das "Problem" der Mystiker im Verhältnis zu den institutionellen Kirchen ist, dass die Mystiker etwas versuchen, was dem offiziellen Kanon widerspricht: Das Seelenheil wird nach offizieller Darstellung nur durch Gott selber und in seinem End-Zeit-Gericht (dem Eschaton) zugemessen. (Siehe dazu Augustinus und Martin Luther). Wenn ein Mensch sich selber aus eigenem Bemühen (Siehe Goethe, Faust: Wer immer strebend sich bemüht, den können wir erlösen) eine Gottes-Erfahrung verschaffen will, ist das schon sehr nahe an der Häresie.

https://de.wikipedia.org/wiki/Faust._Der_Trag%C3%B6die_zweiter_Teil

https://gutenberg.spiegel.de/buch/der-tragodie-zweiter-teil-3645/63

Gerettet ist das edle Glied [AG: Goethe meinte sicher das männliche]

Der Geisterwelt vom Bösen,

Wer immer strebend sich bemüht,

Den können wir erlösen.

Und hat an ihm die Liebe gar

Von oben teilgenommen,

Begegnet ihm die selige Schar

Mit herzlichem Willkommen.

https://gutenberg.spiegel.de/buch/der-tragodie-zweiter-teil-3645/64

Chorus mysticus

Alles Vergängliche

Ist nur ein Gleichnis;

Das Unzulängliche,

Hier wird's Ereignis;

Das Unbeschreibliche,

Hier ist's getan;

Das Ewig-Weibliche

Zieht uns hinan.

https://en.wikipedia.org/wiki/Baal_Shem_Tov

Die mystischen Traditionen suchen ein Erlebnis der Transzendenz in ihrer Lebenszeit.

http://www.bibel-glaube.de/handbuch_orientierung/Mystizismus.html

Mystik kommt vom griechischen "myein" = "die Augen schließen und verstummen".

Allgemeiner gesprochen, heisst das die externen Sinne verschliessen, und nicht die verbale Sprache gebrauchen. Die mystischen Adepten stimmen darin überein, dass im Singen und Tanzen der Kontakt mit dem Göttlichen leichter gelingt. Der Tanz ist insofern wesentlich ein inneres Erlebnis, denn es beruht auf dem Erfahren der kinesthetischen Wahrnehmung, welches ein Proprio-Sinn, also ein Innen-Sinn ist. Daher ist Tanz eine Form der Inneren Wahrnehmung, die von den Mystikern ritueller und performativer Systeme gerne genutzt wird. Ein gutes Beispiel sind hier die Whirling Derwishes der Mevlana-Tradition. Im folgenden gibt es noch einige Materialien zu verschiedenen performativen Traditionen in der Mystik.

http://home.wlu.edu/~lubint/touchstone/2000/Dervish-Fischer.htm

https://en.wikipedia.org/wiki/Sufi_whirling

Whirling Dervishes

https://www.youtube.com/watch?v=Ywa6glFr6io

2 HOURS Sufi Meditation Music, Whirling Dervishes

https://www.youtube.com/watch?v=y5xUKTBP258

Whirling Dervish Sema @ Melvana Rumi Festival Konya (HD full session) - December 2015

https://www.youtube.com/watch?v=Mb2XGnxsu8k

Bei G.I. Gurdjieff gibt es eine Bewegungstechnik, die von den Sufis abgeleitet ist.

G.I. Gurdjieff - movements in the monastery:

https://www.youtube.com/watch?v=qftYyjV9tsk

danze gurdjieff 01

https://www.youtube.com/watch?v=UKPwZqUUrQo

Sacred Dance - Gurdjieff

https://www.youtube.com/watch?v=wRFJIzjAV5A

Gurdjieff Movements Demonstration Munich 2015 With Amiyo Devienne & International group of friends

https://www.youtube.com/watch?v=mJhQc6GWV-I

https://www.youtube.com/watch?v=a2pceHGeSqM

https://www.gurdjieff.org/hoyt1.htm

https://en.wikipedia.org/wiki/Centers_(Fourth_Way)

Rudolf Steiner Eurythmics

Eurythmy Performance - Verse, taken from the Sanskrit by Rudolf Steiner

https://www.youtube.com/watch?v=ah-GckVWjjc

Rudolf Steiner - Eurythmy

https://www.youtube.com/watch?v=mPs3YGcUMRY

Eurythmy Performance of Beethoven - Pathetique

https://www.youtube.com/watch?v=upT5it63f-I

Eurythmy Playlist

https://www.youtube.com/watch?v=upT5it63f-I&list=RDupT5it63f-I&index=1

Die Bibel AT und NT über den Tanz

Hierzu ist der Artikel von Hans Jörg Auf Der Maur in "Gold im Wachs" wesentlich. S. 109: "Die Gnade tanzt. Das Tanzritual der apokryphen Johannesakten und seine Bedeutung". Dies ist vielleicht eines der seltensten Zeugnisse von Früh-Christlicher Tanz-Tradition, in der Jesus Christus als Vortänzer gewürdigt wird. Diese wird zurückgeführt auf gewisse Gnostische Strömungen "die sich besonders der johanneischen Tradition verpflichtet wusste" (S. 110). Siehe dazu noch die besonders "sensible" Stelle auf S. 132: "Vor allem aber dürfte es die zunehmend leibfeindliche Tendenz gewesen sein, die zur Unterbewertung und langsamen Elimierung von Bewegung und Tanz aus der Liturgie der Kirche führte. So zeichnet denn auch die neuere Forschung ein mehrheitlich negatives Bild vom Verhältnis der alten Kirche zu Musik und Tanz." Es folgen noch ein paar Materialien zu Tanz im AT und NT:

Jesus Christ as Lord of the Dance:

https://www.biblicalarchaeology.org/daily/biblical-topics/post-biblical-period/jesus-as-lord-of-the-dance/

What does the Bible say about…dancing?

https://medium.com/@belover/why-does-christianity-say-you-cant-dance-jesus-dances-a-lot-917f7b13d3ad

How would we imagine Jesus dancing? As she notes, “when men danced they continually leaped up and down, while women danced in circles.” Jesus is leaping, as the women dance in circles around him!

The son arriving home in Luke 15:25 is greeted by ‘music and dancing’. This would be read, theologically, as Jesus returning to the spirit world. Dancing is what he does in any state of being.

The Jews dance all the time.

“Dance lives at the heart of the Hebrew Scriptures; there is scarcely a chapter that does not have at least an indirect relationship to dance,” notes Hal Taussig in New Categories for Dancing the Old Testament.

The Israelites dance at moments of divine revelation, and it’s typically women who start the party: Miriam in Exodus 15:20, Jephthah’s daughter in Judges 11:34, the women who dance after Goliath is defeated (1 Sam. 18:6; cf. 1 Sam 29:5; Jer 31:4).

The Psalms are essentially dances. There are explicit dance directions, as in Psalm 118:27: “With boughs in hand, join in the festal procession up to the horns of the altar.”

What Does The Bible Say About Dancing

http://www.aaronmatthew.com/blog/standards-what-is-biblical/what-does-the-bible-say-about-dancing/

The Bible doesn’t have any prohibitions against dancing. I supposed we could stop there and be done with it, but let’s see what the Bible says about dancing.

Dancing was always mentioned as part of celebration. In Jeremiah God makes reference to the women rejoicing in dance.

Jeremiah 31:4

Again I will build you, and you shall be built, O virgin Israel! Again you shall adorn yourself with tambourines and shall go forth in the dance of the merrymakers.

Jeremiah 31:13

Then shall the young women rejoice in the dance, and the young men and the old shall be merry. I will turn their mourning into joy; I will comfort them, and give them gladness for sorrow.

In Samuel the women rejoiced when David returned from battle.

1 Samuel 18:6-7

6 As they were coming home, when David returned from striking down the Philistine, the women came out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with songs of joy, and with musical instruments. 7 And the women sang to one another as they celebrated

Jesus also makes reference to dancing in the story of the prodigal son. When e son returned there was music and dancing in celebration.

Luke 15:25

Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing.

If there was no dancing it was because blessings had been taken away, or it was a time of mourning and sorrow. Dancing wasn’t just unto God, it was done to celebrate marriages, festivals, and life.

Lamentations 5:15

The joy of our hearts has ceased; our dancing has been turned to mourning.

Dancing much like anything else is about what’s in your heart, since sin is in the heart, not the dance. If your heart is filled with lust and sin, and your goal is to be sexual and fornicate, then yes the dancing would be sin. Of course by the same token food can also be a sin if your heart is filled with over indulgence, since gluttony is a sin.

Rituelle Aspekte von Religion und Tanz

Der Rituelle Aspekt des Shinto: Kata - Religion und Tanz

Die Kulturmorphologische Arbeitsweise sucht einige wesentliche Parallelen zum Shinto aufzuweisen. Shinto hat zwar eine Plethora von Göttern und Natur-Geistern, die Kami, die den dortigen Praktikern als Merksätze (=Mnemo-Techniken) zugrunde liegen, aber das ist nur der kognitive Aspekt dieser Tradition. Ihr Inneres Sein, also auf griechisch, die Ousia, kann damit nicht erfasst werden. In der kultur-morphologischen Sichtweise ist die oder das Kata, eine Tanz-Form, oder auch eine Kinemorphae. Die Kinemorphae heisst: Ein Lebendiges Tanz-Bild. Das lässt sich in der Westlichen Denkungsweise nur noch mit Goethe (Faust) veranschaulichen. Es ist eine sehr stylisierte Form des Tanzes, die nur noch ein paar Adepten beherrschen, und noch nach so und so vielen Jahren, des intensiven Übens. Siehe dazu auch noch: Lucianus Samosata: Peri Orcheos, De Saltatione. Das konnten die Leute im alt-römischen und alt-griechischen Altertum noch. Heute können es nur noch die Japaner, mit der Kata. Der/die/das Kata, ist das letzte Überbleibsel, einer vor ca. 2000 Jahren noch ziemlich lebendigen Tradition. Heute gibt es das nur noch in Japan. Dem Noh-Theater. Pater Thomas Immoos hat das in seinen vielen Büchern, die kognitiven Aspekte ausreichend behandelt, so dass das hier nicht weiter zu Wiederholen braucht. Hier soll also vor allem der Rituelle Performative Aspekt des Shinto ausgearbeitet werden. Das japanische Shinto ist einzigartig für eine hochentwickelte technische Zivilisation, wo archaische Kulte noch (relativ) prominent in der Kultur vorhanden sind, und gepflegt werden. Der Rituelle Kern des Shinto ist die (oder das) Kata. Es handelt sich hierbei um performative Künste, die von ihren Adepten gepflegt werden, und die insbeondere mit Tanz und Gesang verbunden sind.

Noch weitere Tanz-Traditionen auf und aus der Welt

Es ist im Kontrast dazu, dass bei den institutionalisierten Abrahamitischen Religionen der Tanz eher marginalisiert wird, denn es gehört sich nicht für einen guten Christen, Moslem, oder Juden, dass er beim Gottesdienst tanzt. Dies ist insbesondere wegen der sexuellen Aspekte des Tanzes. Allerdings tanzen die jüdischen Mystiker besonders gerne, und die Sufis auch. Letztere aber meistens nur die Männer, und die Frauen sind da eher marginalisiert, und auf keinen Fall darf es gemischte Tanz-Gruppen geben. Das ist leider ein Grundproblem des Islam, das kaum überwindbar ist.

Sogar der Sokrates bei Xenophon, wird lobend erwähnt, als jemand, der den Tanz zu seiner spirituellen Ausdrucksform gewählt hat. Was dem Platon natürlich nicht gefallen hat, und deshalb ist der Sokrates bei Xenophon, auch ein ganz anderer als der Sokrates bei Platon. Es wird auch nicht berichtet, dass Jesus Christus je getanzt haben soll, ausser bei der Hochzeit von Kanaan, wo ja jeder getanzt hat. Als ein guter Jude, hat Jesus Christus wohl sicher mitgetanzt. Wozu hätte man sonst den Wein gebraucht? Das ist natürlich den Biographen von Jesus Christus (den Evangelisten) nicht erwähnenswert, besonders nicht dem Paulus, der auch nicht viel vom Tanzen hielt. Die frühe Christenheit hat den Tanz abhorresziert, weil dieser (siehe Lucianus Samosata: De Saltatione/ Peri Orcheos), ein besonders schlimmer Ausdruck der spät-römischen Dekadenz war. Im heterodoxen Christentum gibt es aber die afro-inspirierten Pentecostal Strömungen, die wesentliche Elemente der afrikanischen Tanz-Kultur übernommen haben. Diese sind in Brasilien besonders die Elemente der Umbanda, und der Kondomble-Bewegung. Die dortigen Orixas sind äquivalent zu den japanischen Shinto-Kami. Also die Natur-Geister, die synkretisch in christliche Formen übernommen worden sind. Die alten Geister sind also gar nicht so leicht auszutreiben. In Europa sind als letzte Reste davon die Karnevals-Rituale erhalten, die ebenfalls die Natur-Geister enthalten. Im antiken Rom waren es die Saturnalien, die bezeichnenderweise, in der letzten Dezember-Woche stattfanden, mit dem Höhepunkt am 24. Dezember, was die Christen dann als Weihnachtsfest umgewidmet hatten.

https://de.wikipedia.org/wiki/Saturnalien

https://www.historytoday.com/archive/did-romans-invent-christmas

By the time Lucian described the festivities, it was a seven-day event. Changes to the Roman calendar moved the climax of Saturnalia to December 25th, around the time of the date of the winter solstice.

https://www.gotquestions.org/Christmas-Saturnalia.html

https://en.wikipedia.org/wiki/Saturnalia

Ein Aufsatz aus Aeon zu Shinto

https://aeon.co/essays/shinto-shows-the-debt-to-animism-of-organised-religions-today

To connect Shinto to any form of ‘universal religion’ would appear to be a fool’s errand. After all, as any guidebook to Japan will tell you, Shinto is the traditional religion of Japan and only Japan, apart from a scattering of Shinto shrines in countries with large Japanese immigrant or expatriate populations.

At the same time, Shinto is considered to be, at least in its origins, one expression of animism, the world’s oldest religion. Thus, we are left with Shinto as both a religion unique to Japan and an expression of the world’s oldest faith.

The word animism is derived from anima in Latin, which literally means ‘breath’, with an extended meaning of ‘spirit’ or ‘soul’. Animism recognises the potential of all objects – animals, plants, rocks, rivers, weather-related phenomena, deceased human beings, even words – to be animated and alive, possessing distinctive spirits. As such, animism is considered to contain the oldest spiritual and supernatural perspectives in the world, dating back to the Palaeolithic Age when humans were still hunter-gatherers.

Materialien zu Kata, Tanz: Dynamic Cultural Transmission

18.3.5. Afroamerican spirit practices: Macumba, Condomblé, Umbanda, Santeria

http://www.noologie.de/desn24.htm#Heading129

The Kata Tradition

http://www.noologie.de/desn24.htm#Index1705

http://www.noologie.de/desn24.htm#Index1719

Ein Zitat daraus:

Forming a well-defined kata, or a structured pattern of interaction, is one way in which open systems go about maintaining their homeostatic equilibrium, stability, cohesion and viability in the midst of continuous changes they are subjected to both internally and externally. The propensity of a system to form katas can be formulated as a principle of evolutionary change which applies to the evolution of natural as well as human systems. What we propose to do in this paper is to show that kata, in the sense of a topological image or a geometric feature of a system, is one of those concepts which many thinkers in the tradition of both Eastern and Western thought have sought...

Koizumi (1997, abstract)

http://www.noologie.de/desn19.htm

http://www.noologie.de/desn24.htm#Heading129

http://www.noologie.de/desn24.htm#Heading130

Kata im Shinto

Gehen wir nun weiter zu der Kata im Shinto. Das Prinzip des/der Kata liegt allen diesen Kunstformen zugrunde: Noh-Theater, Tee-Zeremonie, Ikebana, und alle Martial Arts, Kendo, Iaido, und die neueren Formen wie Judo, Karate, Aikido, und Tae-Kwon Do. Die letzteren sind aber relativ neue Erfindungen, die von ihren Proponenten im 19. und 20. Jh. an alte Muster angelehnt sind, die aber wesentlich nur den Namen mit den älteren Formen gemeinsam haben. Es fehlt ihnen völlig die spirituelle Dimension. Diese finden wir vor allem im Noh-Theater. Siehe dazu die Werke von Thomas Immoos und die Schrift des Zeami. Denn hier hat der Tanz noch eine ganz wesentliche Funktion, der In-Carnation des Göttlichen in der Bewegungs-Gestalt (=Kata). Eine Bewegungs-Gestalt heisst in der Noologie auch Kinemorphae. Dies ist der Schlüsselbegriff. Diese/s ist völlig extra-verbal, kann also nicht mit irgendwelchen westlichen Begriffer der "Oralen Tradition" erfasst werden. Es ist daher völlig unmöglich, und auch völlig un-sinnig, eine verbale Beschreibung davon zu geben. Sogar eine Tanz-Notation, wie das Laban-System, ist hier nicht anwendbar. Es geht um Variationen im Bereich von Millisekunden, und das ist eigentlich für westliche Menschen gar nicht vorstellbar. Der Tanz des Noh kann nur von Innen durchgeführt werden. Der kundige Zuschauer empfindet diese inneren Bewegungen mit dem Tänzer, per empathischer Übertragung (Ich nenne dies auch: Die Neuronale Resonanz), und nimmt damit auch an dem Göttlichen Schauspiel teil. Was im Shinto gepflegt wird, ist morphologisch gleichwertig mit den ekstatischen Tänzen der Sufis und der mystischen Juden, aber im Shinto ist das nicht ekstatisch, sondern extrem kontrolliert und einstudiert. Und diese Form (Kata) kann nur in 20-30 Jahren permanenter Übung perfektioniert werden. Die Einweisung in diese Kunst beginnt schon im frühen Alter von ca. 10 Jahren, in einem Meister-Schüler-System, meistens innerhalb der Familien-Tradition. Die Schrift des Zeami behandelt diese Tradition eingehend. (Siehe: Das Gold im Wachs: Frank Hoff: "Sehen und Gesehen-werden" im Nö, S. 187, sowie "Zeami und das Yushuki", S. 239). Überhaupt ist "Das Gold im Wachs" eine der umfassendsten informierenden Schriften, ausser denen von Thomas Immoos selber, über diese Tradition.

Es gibt auf dem Youtube viele gute Video-Beispiele von Noh-Zeremonien:

https://www.youtube.com/watch?v=gAwnKZApUDg

https://www.youtube.com/watch?v=WVGrq8TdzOc

https://www.youtube.com/watch?v=gsa2GpIWKKQ

https://www.youtube.com/watch?v=etkN604N7UU

https://www.youtube.com/watch?v=T71ZAznVeLo

https://www.youtube.com/watch?v=blOzH842IYg

https://www.youtube.com/watch?v=CYNFzDN4SJ8

https://www.youtube.com/watch?v=lu5Vn1vQ5i4

https://www.youtube.com/watch?v=I5j87foiwY0

https://www.youtube.com/watch?v=67-bgSFJiKc

https://www.youtube.com/watch?v=C2Oi3C4G1WI

https://www.youtube.com/watch?v=V9QHX0LTL0w

https://www.youtube.com/watch?v=Q0pkPw0aOxY

https://www.youtube.com/watch?v=QRN_nZRkUmk

Hier sind ein paar Doku-Videos zu Kata. Auch einige sehr wertvolle alte:

Aikido

https://www.youtube.com/watch?v=uMz20Z16HFU

Fighting Spirit of Old Japan

https://www.youtube.com/watch?v=xaVM_fOhX9A

Omote Kenjutsu kata of Katori Shinto Ryu

https://www.youtube.com/watch?v=ZjvtPDGkumM

Kenjutsu Paired Kata Demonstration - Katori Shinto Ryu Kenjutsu Iaijutsu

https://www.youtube.com/watch?v=2dhh3X7MrI8

Itsutsu No Tachi

https://www.youtube.com/watch?v=8aeWU8CYl5M

Real Samurai at Tenshin Shoden Katori Shinto Ryu

https://www.youtube.com/watch?v=nU0GgK3mTi8

1950 Budo Demo - Negishi Ryu - Katori Shinto Ryu - Takenouchi Ryu, Shinkage Ryu

https://www.youtube.com/watch?v=0gZCrOCmzXc

Kendo in High Speed Camera(Slow Motion)

https://www.youtube.com/watch?v=Q4SHWXQBVL4

Katori Shinto Ryu Kenjutsu Iaijutsu Kata Solo Demonstration (Side View)

https://www.youtube.com/watch?v=YxkClE3tpF4

Playlist Shinto Kata:

Sugino Sensei 10th Dan Master of Katori Shinto Ryu.flv

https://www.youtube.com/watch?v=0MtWtPEbTb0&list=PL0yC0LUcVoFw-qVp9z6obQqkHpRbx1JI2

Die Noh-Masken

Eine weitere wesentliche Komponente des Noh sind die Masken. Sie fungieren ähnlich wie die Masken des antiken Römischen und Griechischen Theaters. Die Noh-Masken haben nur sehr schmale Augenschlitze, so dass der Tänzer kaum etwas sieht, und sich voll auf seine innere Erfahrung konzentrieren kann, und auch nichts anderes erfahren muss. Das folgende Video ist aus National Geographic. (Und das wird sicher im Zuge der neuen EU-Copyright-Gesetze aus dem Youtube verschwinden).

https://www.youtube.com/watch?v=gsa2GpIWKKQ

National Geographic, Published on Sep 30, 2018

Noh theater, or Nohgaku (??), is one of the world’s most ancient stage traditions still being actively performed today. Known for its use of elaborate masks known as nohmen, Noh performances weave together supernatural elements and Buddhist philosophies along with music and dance.

Das folgende Video ist die wohl beste Darstellung von Noh-Masken. Das Beispiel zeigt auch, warum ein gutes Video besser ist als 10.000 Worte. Das konnte Thomas Immoos zu seiner Zeit leider nicht. Es erspart einem auch eine lange und teure Reise nach Japan.

https://www.youtube.com/watch?v=qsMnyrxqe6w

Japanese noh theatre has over 650 years of continuous performance history, making it the oldest theatre form with this status in the world. Noh is the embodiment of seven centuries of Japanese culture and society, embedded it its history, art, music, dance, storytelling, and social values. Each of its components, from ancient texts to contemporary performers, represents generations of development and refinement. Artisans and musicians bring the weight of their traditions to performances today that contain spectacular theatricality. If the statement "what's old is new" holds true in any way, then noh is one of the newest things on stage today. One of the most distinctive aspects of noh are the masks that performers wear. In many ways, the masks are what give noh its unique, mysterious feel. This documentary takes you deep into the world of noh masks: from the trees they are made from, through their carving and painting; from their selection prior to a performance, to their handling after a performance; and from the hands of collectors to the newest creations, all while revealing the tremendous variety of masks and characters of noh. This film serves as a great introduction into noh with its overview of noh history and form, its performance footage, and its insightful backstage footage.

Literature about Shinto Noh

Japan - archaische Moderne, Immoos, Thomas

1990. - 190 S.

Abk: Arch-Modern

Das Tanzritual der Yamabushi, Immoos, Thomas ; Lepsius, Gitta

1968. - 95 S.

Abk: Yamabushi

Ein bunter Teppich: die Religionen Japans, Immoos, Thomas

1990. - 220 S.

Abk: Teppich

Schattentheater, Mayer, Fred; Immoos, Thomas 1981

Das Gold im Wachs: Festschrift für Thomas Immoos zum 70. Geburtstag

Gössmann, Elisabeth; Immoos, Thomas

1988. - 555 S.

Abk: Gold-Wachs

Weitere Zen und Shinto Materialien

Zen Monastery and Zen Garden

In a Japanese Zen monastry 1960 禅 (4)

https://www.youtube.com/watch?v=1oY3llZ6m4M

ZEN - Behind the curtain - 24h a day

https://www.youtube.com/watch?v=uC5fbbR30VA

Living in a Japanese Zen Monastery: A Documentary (part 1)

https://www.youtube.com/watch?v=3FwGd8dSBp4

The Practical meditational Essence of raking a Zen Stone Garden is the

Essence of the spritual Movement Gestalt

ASMR Japanese Zen garden 禅の庭

https://www.youtube.com/watch?v=kff7GsbagQo

Zen Garden

https://www.youtube.com/watch?v=QfJHmDhLVRc

Music Zen Garden

https://www.youtube.com/watch?v=CH6WkQcRBZA&list=RDCH6WkQcRBZA&index=1

Zen garden big blade raking

https://www.youtube.com/watch?v=ystPAdxi4Rk&pbjreload=10

Daitoku-ji and Zen Gardens in Kyoto, Japan

https://www.youtube.com/watch?v=kVA1WhMDhdY

Zen Garden at Nanzenji Temple, Kyoto City

https://www.youtube.com/watch?v=Sm-5wWG21Is

How To Make a Zen Rock Circle

https://www.youtube.com/watch?v=MiRrP8D1MUw&list=PL4253B9567EF7E0A4

Penrith Regional Gallery - Kare Sansui - Japanese raked garden

https://www.youtube.com/watch?v=6BFxsEOAQyg&list=PLGPBigd20rGZEYDxpfn4IcNTl5WRDBbq0

Japanese Zen Garden raking 禅の庭

https://www.youtube.com/watch?v=wN_DFEPSBSM&list=PLejVpIKKHb9WlFJIqqVqXzIFWmWFdcErK&index=1

Eine extra-verbale Kunst: Das Schmieden eines Katana

Zu den bekanntesten extra-verbalen Künsten Japans gehört das Schmieden eines Katana-Schwertes. Auch hierfür braucht es ca. 10 Jahre, bevor ein Schüler sein erstes Schwert schmieden darf. Und dann noch ca. 10 Jahre, bevor er darin die Meisterschaft erlangt. Man kann etwas davon erahnen, wenn man auf den Klang des Hammers auf dem Amboss achtet, mit dem der Meister den Takt der Hammerschläge seiner Schüler bestimmt.

本刀奉納鍛錬 Katana Smithing

https://www.youtube.com/watch?v=MeoLXgq3UWA

The secret world of the japanese swordsmith

https://www.youtube.com/watch?v=gxwWf-MfZVk

Documentary from 1997 ©1997 Troivision Co., Ltd/Warabe No Mori Co., Ltd. kobayashi dldg, 4-7 Yotsuya Shinjuku-ku, Tokyo Japan The Japanese sword is the soul of the Samurai. The crafting of this work of art - which embodies beauty, strength and tradition - has been shrouded in secrecy for more than thousand years. Because of the highly advanced techniques and numerous years of dedicated effort required in crafting Japanese swords, the skill has always been a closely kept and jealously guarded secret. Yohindo Yoshihara is a consummate Japanese swordsmith and a very high regarded Mukansa craftman in Japan. He is also the best-known Japanes swordsmith outside of Japan. His masterpieces have been purchased for exhibit by the Metropolitan Museum of art in New York City and the Museum of fine Arts in Boston. He has numerous fans worldwide, including His Royal highness, king Gustav of Sweden. This video has been produced to appeal to all aficionados of Japanese sword around the world and is a treasure trove of sercrets to Yohindo Yoshihara's truly outstanding Japanese sword craftsmanship.

Forging a Katana (Japanese Samurai Sword)

https://www.youtube.com/watch?v=VE_4zHNcieM

Making of a katana

https://www.youtube.com/watch?v=LmRCCy7Bta8

日本刀鍛錬　katana making(1)

https://www.youtube.com/watch?v=5I6MMbvAWYI

素延べと火造り,Katana making(2)

https://www.youtube.com/watch?v=rssAK31eM6I

ヤスリ掛け Katana making(3）

https://www.youtube.com/watch?v=7xReU9sFJsk

土置き　Katana making(4)

https://www.youtube.com/watch?v=NZ6gwcz_Flk

Polissage de la lame du katana

https://www.youtube.com/watch?v=jf1nHmffqdg

Eine weitere andere Tradition: Die Ulfberht-Schwerter

Diese waren die Vorläufer von Balmung und Nothung, der Nordischen Sagen, von des Wagner's Gnaden!

2017 Documentary Sword HD - Secrets of The Viking Sword Ulfberht

https://www.youtube.com/watch?v=qqAMl8qQFl0

Ulfberht. Secrets of the Viking Sword HD

https://www.youtube.com/watch?v=lspB3QhrW_Q

Forging a wild Damascus Viking sword, the complete movie.

https://www.youtube.com/watch?v=w04xHt7uYGs

ANCIENT Viking Sword Used Technology From The FUTURE: The Ulfberht Viking Sword

https://www.youtube.com/watch?v=kkU5T08rrjw

The Secrets of Wootz Damascus Steel

https://www.youtube.com/watch?v=OP8PCkcBZU4

Alfred Pendray: Wootz Hunter

https://www.youtube.com/watch?v=RDyU-15fzog

The Mysterious Sword Of Goujian - Ancient China

https://www.youtube.com/watch?v=KgH-aMuuRdw

Das Eiserne Zeitalter und die Schmiede-Mythen

Dies ist ein kurzer Exkurs zu dem Eisernen Zeitalter, der die obigen Andeutungen vertieft: Man muß den historischen Anspruch der Genauigkeit der Datierung der wissenschaftlich- historischen Bezeichnung der Epoche der Eisenzeit und das mythische Ur-Ahnen des Eisernen Zeitalters auseinanderhalten. Nach dem hier dargestellten vedischen Mythos begann das Eiserne Zeitalter vor ca. 5000 Jahren BCE. Das Kali Yuga: According to Puranic sources,[2] Krishna's departure marks the end of Dvapara Yuga and the start of Kali Yuga, which is dated to 17/18 February 3102 BCE.[3]

https://en.wikipedia.org/wiki/Kali_Yuga135

Das Eisen war schon im Alten Sumer vor 5000 Jahren vereinzelt in Gebrauch, und man fand in Ägypten kleine Eisen-Geräte, die wegen ihrer besonderen Kostbarkeit den Pharaonen ins Grab beigegeben worden sind. Da Eisen im Gegensatz zu Gold, Bronze und Kupfer unter den auf dem Planeten Erde herrschenden Witterungsbedingungen sehr schnell völlig in Oxide zerfällt, ist es archäologisch meist nicht mehr auffindbar. Das beweist aber noch lange nicht, daß die Menschen der Ur-Zeit kein Eisen kannten. Im Gegenteil: Das Eisen war in der prähistorischen Ur-Zeit das Zauber-Material par excellence, kostbarer und seltener noch als Diamanten. Eine gelegentliche Verwendung von nativem Rein-Eisen gibt es schon seit Zehntausenden von Jahren, genau wie auch andere native Metalle, etwa Gold und Kupfer verwendet wurden. Aber natives Rein-Eisen kommt nur in Meteoren vor, und die sind noch viel seltener als Gold-Nuggets, die sich in vielen Flußläufen finden lassen (Neuburger 1919: 22). Es gab in der prä-historischen Sahara nennenswerte Vorkommen solcher Rein-Eisen-Meteoriten, die waren aber irgendwann restlos abgeräumt, und in alle Winde zerstreut. Solche prähistorischen Industrien sind mit konventionellen archäologischen Methoden nicht nachzuweisen. Aber es lassen sich genügend Hinweise einer Ur-Mythologie um das Eisen finden: So ist das altgriechische Wort für Stahl: Adamantis, es wird verwendet bei der Kette, mit der Prometheus an den Felsen geschmiedet wurde, und der Sichel, mit der Kronos seinen Vater Ouranos kastrierte. Es besteht eine direkte semantische Verwandtschaft mit dem Wort Dia-mantis. Dies weist auf die Haupt-Eigenschaft des Stahls wie des Dia-manten, des Zerschneidens, von dem Verb diamazo zerschneiden und masaomai, (zer-) Beißen, Kauen. Weitere Verzweigungen dieses Semantik-Rhizoms sind: machaira, Messer, Schwert, Dolch, und machae, Kampf. Wie wir alle wissen, bestehen Diamanten aus reinem Kohlenstoff, und Stahl ist eine Einlagerung von atomaren Kohlenstoff in das Metallgitter des Eisens. Wie wir ebenso alle aus dem elementaren Chemie-Unterricht wissen, stellt das Atomar-Gitter des Diamanten den einfachsten aller regelmäßigsten geometrischen Körper dar, einen Tetraeder. Seine Seitenflächen bestehen aus vier gleichseitigen Dreiecken. (Die drei-dimensionale Potenzierung der Triade, oder auch der Pythagoräischen Tetraktys.) Diese Konstruktion macht den Tetraeder maximal unverzerr- und unverrückbar gegenüber äußeren Einwirkungen, daher ist der Tetraeder der stabilste Körper, und in der Natur ist der Diamant das härteste Mineral. Diese Eigenschaft war es, warum Platon im Timaios den Grundbauplan seines harmonikalen Kόsmos auf die Basis von Tetraedern aufgesetzt hat. Die innigste Verbindung von Adamantis und Dia-mantis war das höchste Ziel der archaischen Schmiedetechnik: das atomare Eisen-Kohlenstoff-Gitter durch endlose Zyklen von Erhitzen, Falten, Hämmern und Abschrecken maximal so zu verdichten, daß der Stahl maximal hart und gleichzeitig maximal flexibel wurde. Die unübertroffene Perfektion dieser Kunst wurde mit der Wooz- Damast- Technik erreicht, und diese wurde in der Stadt Damaskus gepflegt, dem Sitz der besten Schmiede der Menschheit. Von diesen und ähnlichen Ur-Ahnungen rührt noch die bis heute erhaltene Magie der Schmiede aller Vor- Völker und Ur-Kulturen. Das war das Balmung oder Mimung des Schmiedes Wieland oder das Nothung des Siegfrieds von Wagner.

http://www.spiegel.de/wissenschaft/mensch/beginn-der-eisenzeit-ausserirdisches-eisen-im-pharaonengrab-a-486063-2.html

https://io9.gizmodo.com/5831683/a-brief-history-of-the-ancient-science-of-sword-making

https://en.wikipedia.org/wiki/Ulfberht_swords

https://en.wikipedia.org/wiki/Steel

http://www.tms.org/pubs/journals/JOM/9809/Verhoeven-9809.html

https://quatr.us/india/steel-ancient-medieval-steel.htm

https://de.wikipedia.org/wiki/Wieland_der_Schmied

https://de.wikipedia.org/wiki/Gram_(Schwert)

Wieland in der Thidrekssaga:

Wieland, der in der Thidrekssaga als Velent auftritt, war der Sohn des Meerriesen Vadi (in deutschen Übersetzungen „Wate“) und wurde von diesem erst bei dem berühmten Schmied Mime in die Lehre gegeben. Nach einiger Zeit kam dann auch Siegfried-Sigurd zu Mime in die Lehre. Dieser war ein wilder Bursche, und es gab oft Streit unter den Lehrlingen, wobei Siegfried als der Stärkere immer die Oberhand behielt und seine beiden Hausgenossen kräftig durchprügelte. Irgendwann hielt es Wieland nicht mehr aus und suchte sich eine andere Lehrstelle bei Zwergen, die ihn zum kunstreichsten aller Schmiede machten. Diese Zwerge lebten in einem Felsen, der Ballova hieß. Die Bezeichnung des Felsens deckt sich etymologisch mit dem heutigen Namen der sauerländischen Kleinstadt Balve.

Wieland gelang es, den Zwergen zu entkommen, die ihn bei sich behalten wollten, und in einem Einbaum die Weser hinunterzufahren. So landete er in Jütland, im Reich von König Nidung. Bei diesem verdingte er sich zuerst als Mundschenk. Dabei spülte er einmal drei Messer am Meer und verlor dabei eins. Als guter Schmied war es für ihn ein leichtes, ein neues Messer herzustellen. Als der König dieses Messer beim Essen benutzte, schnitt es nicht nur durch die Speise, sondern auch durch den Teller und tief in den Tisch hinein. Nidung wollte wissen, wer so einen guten Stahl geschmiedet habe, und fand heraus, dass es Wieland gewesen war. Der Schmied des Königs, Ämilias, wurde neidisch auf Wieland und bot ihm einen Wettkampf an. Ämilias sollte eine Rüstung schmieden und Wieland ein Schwert, und wessen Kunst sich als schwächer herausstellen sollte, der müsse sterben. Wieland schmiedete daraufhin das Schwert Mimung, Ämilias schmiedete einen Helm. Im Kampf tötete Wieland Ämilias, durch dessen Helm das Schwert Mimung „wie durch Butter“ ging. Nach einem Zerwürfnis ließ Nidung Wieland die Beine lähmen, weil er nicht wollte, dass so ein guter Schmied ihm abhanden komme. Wieland rächte sich, indem er des Königs beide Söhne tötete und deren Schädel in goldene Pokale für des Königs Tafel einarbeitete. Außerdem vergewaltigte er des Königs Tochter Badhilde, die hierauf den Wittich gebar, der dann selbst in der deutschen Heldensage (u. a. als Gefolgsmann von Dietrich von Bern) in Erscheinung tritt. Der lahme Wieland befreite sich dadurch, dass er sich ein Federkleid schmiedete und damit entfloh. [Siehe auch: Daidalos und Ikaros, AG]

Dazu noch ein Zitat aus www.spiegel.de:

http://www.spiegel.de/wissenschaft/mensch/beginn-der-eisenzeit-ausserirdisches-eisen-im-pharaonengrab-a-486063-2.html

Anfangs war das neue Metall nur für die oberen zehntausend bestimmt. Im Grab des Pharaos Tutanchamun etwa fand sich ein Dolch aus extraterrestrischem Eisen. Und im Alten Testament verheißt Moses seinem Volk der Israeliten am Ende des Auszugs aus Ägypten: "Ein Land, da du Brot genug zu essen hast, da dir nichts mangelt; ein Land, des Steine Eisen sind, da du Erz aus den Bergen hauest."

Es dauerte nicht lange, da trieben insbesondere die Hethiter die Technik zur Perfektion. Sie waren es auch, die erkannten, dass Eisen, das mit viel Holzkohle gewonnen wurde, härter, zäher und flexibler war. Schriften aus dem 13. Jahrhundert v. Chr. beweisen, dass man bereits "schlechtes" von "gutem" unterschied ordinäres Eisen nämlich von dem durch den Kohlenstoff gehärteten Stahl.

Letztlich verhalf erst diese Legierung dem Element zu seinem endgültigen Durchbruch. Denn erst mit Stahl konnten Waffen gebaut werden, die denen aus Bronze überlegen waren. Waffen, die fortan eine ganze Industrie beschäftigten und die Grundlage waren für die zweite industrielle Revolution der Menschheit.

Die hethitischen Aufzeichnungen aus jener Zeit belegen, wie aus dem Luxusgut ein Allerweltsmaterial wurde und zeugen von der ersten großen Aufrüstung der Geschichte. Speerspitzen, Messer, Keulen und Äxte wurden in Serie gefertigt. Zugleich ging die Kunst der Eisenherstellung auf Reisen. Im 5. Jahrhundert v. Chr. war sie bereits im ganzen Mittelmeerraum bekannt, wenig später in ganz Europa.

Eisenerz jedenfalls gab es genug. Insbesondere das so genannte Raseneisenerz war weit verbreitet. Seinen Namen verdankt es dem Umstand, dass es vielerorts nur wenig unter der Grasnarbe ausgedehnte Krusten bildet. Es entsteht, wenn Grundwasser in Kontakt mit der Luft kommt, woraufhin das im Wasser gelöste Eisen ausfällt und den Untergrund mit dem rostroten Erz verbackt. In Deutschland wurden die meisten Vorkommen bis ins Mittelalter so weit abgebaut, dass das wenige, was bis heute erhalten blieb, unter Schutz steht. Nur Ortsnamen wie Isernhagen oder Iserbrook zeugen noch von der einstigen Bedeutung.

Weitere Quellen zu Stahl, Diamanten, Schmiede-Mythen und Zeit-Vorstellungen: Campbell 1996,III: 295-307. Zoroastrische und Mithraische Mythologie, Zervan Akarana: die unendliche Zeit (301-302, 305), die Schlange mit sechs Windungen (302), der diamantene Blitzkeil (Keraunos) (302), der Vajra (302), der doppelköpfige Hammer (Thor) (307), die Verbindung von Metallbearbeitung und (Zeit-) Achsenstange (304), der kosmische Rhythmus (rita) (305).

Just Another Un-Speakable Tradition: Self-Mummification

Mummies That Made Themselves Documentary

https://www.youtube.com/watch?v=LKkVo02LD2A

This is also the theme of "Gold im Wachs" S. 427. Hubert Cieslik: Kirishitan und Yamabushi.

There it is described somewhat differently. Because the Yamabushi were Shinto Anachoretes

and they didn't really like the Buddhists. But as time progressed, they became Shingon Buddhists.

And the Techniques described in the video are exactly the same as in the article by Hubert Cieslik.

And the Self-Mummification Technique was also well known in Archaic Russia and Mongolia and Tibet.

But most of these were burned by the Stalinists. The same Procedure in Tibet, where the Maoists burned

all these holy relics.

Selbst-Mumifizierung

https://www.youtube.com/results?search_query=selbst+mummifizierung+

Die Mumien Diät [Doku über Japan]

The same as above, but translated in German Language.

https://www.youtube.com/watch?v=WbfnS7OjI_w

162-jähriger buddhistischer Mönch

https://www.youtube.com/watch?v=1LZclMx8f6A

Das Mysterium der sibirischen Mumie (360° - GEO Reportage)

https://www.youtube.com/watch?v=DXk26Rs6ev8

Das Mysterium der sibirischen Mumie von Moench Chambo Lamas Itigilow

https://www.youtube.com/watch?v=hATobtTJX0s&pbjreload=10

Ritus Sokushinbutsu

https://www.youtube.com/watch?v=WlnnQh7g9SI

ZDF Expedition Sagenhafte Völker Mumienkult in Tibet Das Geheimnis der Mönche 2004

https://www.youtube.com/watch?v=a3JSQZK22H8

Doku 2014 Die Welt der Mumien [Dokumentation Deutsch 2014]

https://www.youtube.com/watch?v=pJ3j95GIaDc

Les Corps Imputrescibles Ou Le Miracle Des Corps Intacts

https://www.youtube.com/watch?v=mUOEGqObnHs

Menschen, die mit Verstorbenen leben

https://www.youtube.com/watch?v=nmjlMOA2lC0

The Torajan People

4 Torajan death rituals that are out of the world | D/CODE

https://www.youtube.com/watch?v=3y8x1wmSikw

Here, Living With Dead Bodies for Weeks—Or Years—Is Tradition | National Geographic

https://www.youtube.com/watch?v=hCKDsjLt_qU&list=PLvH7mx3IqzcdH1GX6BPx7TZsCOO2bhKf7

More Ethnographic Material on Dances and Dance Traditions

I have in the Noology Archive all the videos of the Dance Traditions that I reference here. The Dance Traditions are extra-verbal, and No Verbal Description can tell us about: That, Which is Un-Describable in words and Only in Dance. There is a lot of Verbal Material in the Derra-De-Moroda Dance Library at the University of Salzburg. I have read extensively in this Library, but reading so many books, doesn't help you understand the dances. In this case, One Video can convey a Message, that 10.000 words can never convey. This is the power of Modern Multi Media Technology. All the videos referenced here, are also in the Noology Video Archive.

This is the Extra Verbal Cultural Heritage of Mankind.

This Material is for Academic Study only.

Lucianus Samosata: De Saltatione/ Peri Orcheos

https://lucianofsamosata.info/

Lucianus Samosata hat eine genaue kultur-historische Beschreibung des Tanzes in der antiken Welt gegeben, die der Form der Shinto-Kata am nächsten kommt. Es ist schon fast ein Wunder, dass dieser Text die christlichen Ex-Purgationen überlebt hat.

https://lucianofsamosata.info/OfPantomime.html

Hier sind einige Zitate aus diesem Werk:

Ly. Thank you, Crato; just what I wanted. As to ‘foolishness,’ that remains to be seen. Now, to begin with, you seem to be quite ignorant of the antiquity of the pantomimic art. It is not a new thing; it does not date from today or yesterday; not, that is to say, from our grandfathers’ times, nor from their grandfathers’ times. The best antiquarians, let me tell you, trace dancing back to the creation of the universe; it is coeval with that Eros who was the beginning of all things. In the dance of the heavenly bodies, in the complex involutions whereby the planets are brought into harmonious intercourse with the fixed stars, you have an example of that art in its infancy, which, by gradual development, by continual improvements and additions, seems at length to have reached its climax in the subtle harmonious versatility of modern Pantomime.

Siehe auch, bei Goethe's Faust:

http://www.noologie.de/faust.htm#_Toc515835300

http://www.noologie.de/faust.htm#_Toc515835305

http://www.noologie.de/faust.htm#_Toc515835312

Und bei Wagner, und Marius Schneider:

http://www.noologie.de/wagner1.htm#_Toc894938

http://www.noologie.de/wagner1.htm#_Toc894940

https://en.wikipedia.org/wiki/Joscelyn_Godwin

I could mention a number of other heroes who went through a similar course of training, and made a serious study of dancing: but I will confine myself to the case of Neoptolemus, the son of Achilles, and a most eminent dancer. He it was who invented that beautiful dance called after him the Pyrrhic; a circumstance which may be supposed to have afforded more gratification to his father than his comeliness, or his prowess in other respects. Thus Troy, impregnable till then, falls a victim to the dancer’s skill, and is levelled with the dust.

10)

The Lacedaemonians [Spartans], who are reputed the bravest of the Greeks, ever since they learnt from Castor and Pollux the Caryatic (a form of dance which is taught in the Lacedaemonian town of Caryae), will do nothing without the accompaniment of the Muses: on the field of battle their feet keep time to the flute’s measured notes, and those notes are the signal for their onset. Music and rhythm ever led them on to victory. To this day you may see their young men dividing their attention between dance and drill; when wrestling and boxing are over, their exercise concludes with the dance. A flute-player sits in their midst, beating time with his foot, while they file past and perform their various movements in rhythmic sequence, the military evolutions being followed by dances, such as Dionysus and Aphrodite love.

Siehe auch die passenden Themen bei Wagner & Co.:

http://www.noologie.de/wagner1.htm#_Toc894936

http://www.noologie.de/wagner1.htm#_Toc894938

http://www.noologie.de/wagner1.htm#_Toc894989

http://www.noologie.de/wagner1.htm#_Toc894991

http://www.noologie.de/wagner1.htm#_Toc894999

http://www.noologie.de/Hesiodos.htm

13)

You have read your Homer; so that I need say nothing of the Shield of Achilles, with its choral dance, modelled on that which Daedalus designed for Ariadne; nor of the two dancers (‘tumblers,’ he calls them) there represented as leading the dance; nor again of the ‘whirling dance of youth,’ so beautifully wrought thereon by Hephaestus. As to the Phaeacians, living as they did in the lap of luxury, nothing is more natural than that they should have rejoiced in the dance. Odysseus, we find, is particularly struck with this: he gazes with admiration on the ‘twinkling of their feet.'

Siehe auch die passenden Themen zu Odysseus:

http://www.noologie.de/diadenk.htm#_Toc512641930

https://www.bibliotecapleyades.net/hamlets_mill/hamletmill_index.htm

Ogygia, 205, 209, 239, 295, 299, 418-419

Odysseus, 90, 98, 315, 447; voyage to Hades, 198-199, 200, 273; oar of, 270-271, 302. See also Ulysses

Odyssey, 116, 198, 354, 356; mill in, 90; whirlpool in, 204

Ulysses, 197, 336-337; and the whirlpool, 204

Umbilicus Maris, 238

16)

In Delos, not even sacrifice could be offered without dance and musical accompaniment. Choirs of boys gathered and performed their dance to the sound of flute and lyre, and the best of them were chosen to act characters; the songs written for these occasions were known as chorales; and the ancient lyric poetry abounded in such compositions.

17)

But I need not confine myself to the Greeks. The Indians, when they rise to offer their morning salutation to the Sun, do not consider it enough to kiss their hands after the Greek fashion; turning to the East, they silently greet the God with movements that are designed to represent his own course through the heavens; and with this substitute for our prayers and sacrifices and choral celebrations they seek his favour at the beginning of every day and at its close.

18)

The Ethiopians go further, and dance even while they fight; the shaft an Ethiopian draws from that arrow-crown that serves him in place of a quiver will never be discharged before he has intimidated his enemy with the threatening gestures of the war-dance.

21)

Our attention is next claimed by the Roman dance of the Salii, a priesthood drawn from the noblest families; the dance is performed in honour of Mars, the most warlike of the Gods, and is of a particularly solemn and sacred character. According to a Bithynian legend, which agrees well with this Italian institution, Priapus, a war-like divinity (probably one of the Titans, or of the Idaean Dactyls, whose profession it was to teach the use of arms), was entrusted by Hera with the care of her son Ares, who even in childhood was remarkable for his courage and ferocity. Priapus would not put weapons into his hands till he had turned him out a perfect dancer; and he was rewarded by Hera with a tenth part of all Ares’s spoils.

25)

Socrates — that wisest of men, if we may accept the judgement of the Pythian oracle — not only approved of dancing, but made a careful study of it; and, in his zeal for grace and elegance, for harmonious movement and carriage of the body, thought it no shame, reverend sage that he was, to rank this among the most important branches of learning. And well might he have an enthusiasm for dancing, who scrupled not to study the humblest arts; who frequented the schools of the flute-girls, and could stoop to learn wisdom from the mouth of an Aspasia. Yet in his days the art was in its infancy, its beauties undeveloped. Had Socrates seen the artists who have made modern Pantomime what it is, he would assuredly have given it his exclusive attention, and assigned it the first place in the education of youth.

https://aeon.co/essays/the-ancient-greek-rebel-leader-who-saw-socrates-solo-dancing

Ein Zitat daraus:

Xenophon also wrote down his remembrances of a local philosopher named Socrates. Those who know Socrates mainly through the writings of Plato – Xenophon’s near-exact contemporary – will find Xenophon’s Socrates something of a surprise. Plato’s Socrates claims to know nothing, and flamboyantly refutes the knowledge claims of others. In the pages of Xenophon’s Memorabilia, however, Socrates actually answers philosophical questions, dispenses practical life advice, provides arguments proving the existence of benevolent gods, converses as if peer-to-peer with a courtesan, and even proposes a domestic economy scheme whereby indigent female relatives can become productive through the establishment of a textile business at home.

For instance, what could be more enchanting than a Socrates who solo-dances for joy and exercise, so unlike the Socrates we know from Plato? In Xenophon’s Symposium, Socrates asks the Phoenician dance-master to show him some dance moves. Everyone laughs: what will you do with dance moves, Socrates? He replies: ‘I’ll dance, by God!’ A friend of Socrates then tells the group that he had stopped by his house early in the morning, and found him dancing alone. When questioned about it, Socrates happily confesses to solo-dancing often. It’s great exercise, it moves the body in symmetry, it can be done indoors or outdoors with no equipment, and it freshens the appetite.

30)

In old days, dancer and singer were one: but the violent exercise caused shortness of breath; the song suffered for it, and it was found advisable to have the singing done independently.

36)

But above all Mnemosyne, and her daughter Polyhymnia, must be propitiated by an art that would remember all things. Like Calchas in Homer, the pantomime must know all ‘that is, that was, that shall be’; nothing must escape his ever ready memory. Faithfully to represent his subject, adequately to express his own conceptions, to make plain all that might be obscure;— these are the first essentials for the pantomime, to whom no higher compliment could be paid than Thucydides’s tribute to Pericles, who, he says, ‘could not only conceive a wise policy, but render it intelligible to his hearers’; the intelligibility, in the present case, depending on clearness of gesticulation.

Siehe Zitate dazu:

Die Theogonie des Hesiodos

http://www.noologie.de/wagner1.htm#_Toc894936

Hesiodos, Theogony

http://www.noologie.de/wagner1.htm#_Toc894980

Die Theogonie des Hesiodos

http://www.noologie.de/wagner1.htm#_Toc895034

72)

Consider then the universality of this art: it sharpens the wits, it exercises the body, it delights the spectator, it instructs him in the history of bygone days, while eye and ear are held beneath the spell of flute and cymbal and of graceful dance. Would you revel in sweet song? Nowhere can you procure that enjoyment in greater variety and perfection. Would you listen to the clear melody of flute and pipe? Again the pantomime supplies you. I say nothing of the excellent moral influence of public opinion, as exercised in the theatre, where you will find the evil-doer greeted with execration, and his victim with sympathetic tears.

81)

The fact is, the pantomime must be completely armed at every point. His work must be one harmonious whole, perfect in balance and proportion, self-consistent, proof against the most minute criticism; there must be no flaws, everything must be of the best; brilliant conception, profound learning, above all human sympathy. When every one of the spectators identifies himself with the scene enacted, when each sees in the pantomime as in a mirror the reflection of his own conduct and feelings, then, and not till then, is his success complete. But let him reach that point, and the enthusiasm of the spectators becomes uncontrollable, every man pouring out his whole soul in admiration of the portraiture that reveals him to himself. Such a spectacle is no less than a fulfilment of the oracular injunction KNOW THYSELF; men depart from it with increased knowledge; they have learnt something that is to be sought after, something that should be eschewed.

AG:

Diese Darstellung kommt der des Zeami am nächsten, und beweist, dass die Antike eine ähnliche Kunst wie das Noh-Theater kannte und intensiv praktizierte.

Kriegstänze

Krieg führen ohne Tanzen macht einfach keinen Spass. ;-)

So dachten es sich wohl unsere Alt-Vorderen, und all die Antiken Leute, und auch die Wilden Fremden Völker unseres Erdkreises. Ausser natürlich den modernen Europäern und Amerikanern. Ich glaube, da kann sich unsere deutsche Bundesweh(r) noch eine Scheibe abschneiden.

War Dance:

https://www.youtube.com/watch?v=EqfKM2nvAGI

Original maori haka dance

https://www.youtube.com/watch?v=BI851yJUQQw

Bontoc War Dance

https://www.youtube.com/watch?v=0yCaPf1azVE

Spirit of the Warrior | The Kawayan Team | TEDxOhioStateUniversity

https://www.youtube.com/watch?v=DUpKfvDlinI

Mandadawak - Ritual Dance/War Dance/Manalisig/Philippines Traditional Cultural Dance/Carassauga 2017

https://www.youtube.com/watch?v=8I3AfnrweiQ

Leyte Dance Theatre - War Dance - Bayanihan

https://www.youtube.com/watch?v=1FiIbWmkTPk

Leyte Dance Theatre's - Ka Singkil Version

https://www.youtube.com/watch?v=JNieRlbBXLM

Wardance UPNM 2016 -XCountry Pahlawan 2016

https://www.youtube.com/watch?v=fUZFmffsDI8

Deadliest Warriors In The World: Royal Tongan Marines Battle Cry - Sipi Tau (Kailao)

https://www.youtube.com/watch?v=7Ynl8_slWrs

Dwaas [K.O.S] - War Dance

https://www.youtube.com/watch?v=usCxgqQcx-8

Sumi Naga War Dance

https://www.youtube.com/watch?v=wF9mSDEGiJU

Shawnee Sioux War Dance

https://www.youtube.com/watch?v=QkgD_9yW6yI

Original Ohafia - War Dance Vol1 - 2015 Latest Nigerian Highlife Music

https://www.youtube.com/watch?v=iVrZtT5q19A

Original Ohafia - War Dance Vol2 - 2015 Latest Nigerian Highlife Music

https://www.youtube.com/watch?v=75dksZNvGJA

Professional Zulu Dancing

https://www.youtube.com/watch?v=HxhhF_nHxIs

Indlondlo Zulu Dancers

https://www.youtube.com/watch?v=iB37tnlKllc

The Great History of Igbo Ikpirikpi Ogu dance (Ohaofia War Dance) 1

https://www.youtube.com/watch?v=lg_dSLOKywk

Greek War Dance, Bloody & Violent (Pyrrhic Dance)

https://www.youtube.com/watch?v=cYelSpTWVUw

Ancient Armenian War Dance - ՅԱՐԽՈՒՇՏԱ (Yarkhousta)

https://www.youtube.com/watch?v=6dIreVbZtt0

Warriors of AniKituhwa War Dance

https://www.youtube.com/watch?v=_CqCSwrd0Sc

Indigenous dance group explains the heritage of the Aboriginal war dance

https://www.youtube.com/watch?v=k2BxJYJrg2A

Eine ganz lange Liste...

https://www.youtube.com/watch?v=usCxgqQcx-8&list=RDusCxgqQcx-8&start_radio=1&t=95

Noch eine ganz lange Liste...

https://www.youtube.com/watch?v=JNieRlbBXLM&list=RDJNieRlbBXLM&start_radio=1&t=140

Die Tiroler Tanz-Tradition

https://www.dancilla.com/wiki/index.php/Tiroler_Volkstanzbuch

https://www.dancilla.com/wiki/index.php/Galizische_Kreuzpolka

http://www.wimbergbuam.at/index.php?id=131

Steirische Harmonika - Wendelstoana Schuhplattler

https://www.youtube.com/watch?v=ZbGOi2R4uAw

Tyrolean folk dance in Lana

https://www.youtube.com/watch?v=t8iN2iJW6uE

Little Big Shots | Team Perform The Schuhplattler, a Tyrolean Folk Dance

https://www.youtube.com/watch?v=yWaH5r5nUGQ

Pramtaler Plattler

https://www.youtube.com/watch?v=EY-ry_b5I0I

Steirische Harmonika - Wendelstoana Schuhplattler

https://www.youtube.com/watch?v=ZbGOi2R4uAw

Pramtaler Plattler

https://www.youtube.com/watch?v=eSbYSNzyiOg&list=RDEY-ry_b5I0I&index=2

Pramtaler Plattler Mix

https://www.youtube.com/watch?v=EY-ry_b5I0I&list=RDEY-ry_b5I0I&start_radio=1&t=0

Harpa Guarani the Tyrolean Jesuites Schuhplattler & Polkas

Die Harfen-Tradition der Guarani in Paraguay war von den Tiroler Jesuiten mit ihren Reducciones dort eingeführt worden. Auch in Brasilien, aber dort wurden die Reducciones von den Gross-Grund-Besitzern zerstört und die Guarani versklavt. Dazu gab es auch einmal einen populären Film. The Mission. Es gibt dazu sogar eine Sci-Fi-Fortsetzung, Die Missionaria Protectiva, aus "Dune", von Frank Herbert, der Bene Gesserit, oder der Bene Jesuit'Frauen.

The Mission (1986) - 'Falls' scene - Part 1

https://www.youtube.com/watch?v=lZPnjaU8tg4

The Mission (1986) - 'Falls' scene - Part 2

https://www.youtube.com/watch?v=B7_0bIUVnq8

The Mission (1986) Original Soundtrack From The Motion Picture - Full OST

https://www.youtube.com/watch?v=vvwXPLN4JcI

The Mission, One of the best scenes of the movie with the main theme composed by Ennio Morricone

https://www.youtube.com/watch?v=Ui91q7Y9xPk

Reducciones Jesuíticas Guaraníes, documental

https://www.youtube.com/watch?v=AkxSdFpNqPI

los jesuitas en Argentina

https://www.youtube.com/watch?v=0WYlo4Hgb-M

La expulsión de los Jesuitas de España

https://www.youtube.com/watch?v=ZM4ocCbsEpc

La expulsión de los jesuitas de la Nueva España.

https://www.youtube.com/watch?v=tDPl05_QVmI

Reducciones Jesuíticas del Paraguay por Jorge Rubiani

https://www.youtube.com/watch?v=eGDdLu3TAAM

Las Reducciones Jesuíticas de América del Sur Cap. 4: "Los Jesuitas y las Reducciones"

https://www.youtube.com/watch?v=Y8-uunDrkjM

Los Jesuitas en América, documental

https://www.youtube.com/watch?v=9hshZnSa61k

La dictadura de los jesuitas en las Reducciones del Paraguay - Jorge Guerra

https://www.youtube.com/watch?v=grQ30b8bpFo

Reducciones jesuíticas, documental

https://www.youtube.com/watch?v=UnxBcDV6IvQ

Las Reducciones Jesuíticas de Chiquitos en Bolivia, documental

https://www.youtube.com/watch?v=TzGSpYQ-414

La Historia De Los Jesuitas

https://www.youtube.com/watch?v=Lq2C4Aja7lI

Música Barroca de las Reducciones-4: La contribución de los Laicos a la Evangelización

https://www.youtube.com/watch?v=DxKlQfNXQkM

Espectáculo de luces y sonidos en las reducciones Jesuiticas

https://www.youtube.com/watch?v=P96wPZHGL_k

La expulsión de los Jesuitas de América: Córdoba (Capítulo IV)

https://www.youtube.com/watch?v=Cwrld0D4TVo

Reducciones Jesuíticas De Paraguay

https://www.youtube.com/watch?v=L9AU0HxhCTA

Las Reducciones Jesuíticas de América del Sur Cap. 1: "Una Catástrofe Demográfica"

https://www.youtube.com/watch?v=gxaFcU4DbA8

Las Reducciones Jesuíticas de América del Sur Cap. 2:

"Del Feudo Europeo a la Encomienda Americana"

https://www.youtube.com/watch?v=vB2fIBTKGDk

Las Reducciones Jesuíticas de América del Sur Cap. 3: "Doctrineros sin Doctrina"

https://www.youtube.com/watch?v=tlLHseH4L2k

Der Jesuitenstaat Paraguay & Die Jesuiten in der europäischen Gesellschaft: Die Lehre der Jesuiten

https://www.youtube.com/watch?v=r8qZsDtgyaM

Die jesuitischen Reduktionen von Paraguay - Versklavung der Guaranis

https://www.youtube.com/watch?v=6-E09vZXnrE

Paraguay and Jesuit Missions

The Brazilian Slave Traders from Sao Paolo exterminated the Guaranis, and the Jesuites of

Paraguay were expelled out of the Americas. Minute 4:00

This is the sad history of the Guaranis. As was once a sense of God's Paradise here on Earth.

https://www.youtube.com/watch?v=0ZHKYT6HXVc

Mirador Adventures: Jesuit Mission Ruins (Paraguay, 2010)

https://www.youtube.com/watch?v=H4ZJm6o9YOk

La Santísima Trinidad del Paraná | Paraguay

https://www.youtube.com/watch?v=pJvWY4hPmwI

Te Deum - Himmel auf Erden - Die Gründung der Jesuiten

https://www.youtube.com/watch?v=SCjXF4kHUbM

This Is The Playlist, of...

The Mission, One of the best scenes of the movie with the main theme composed by Ennio Morricone

https://www.youtube.com/watch?v=Ui91q7Y9xPk&list=RDUi91q7Y9xPk&start_radio=1&t=111

https://www.google.com/search?q=Harpa+Guarani+Schuhplattler+%26+Polkas&tbm=isch&source=univ&sa=X&ved=2ahUKEwiW3t__vuvgAhXxMewKHUWtBoUQsAR6BAgAEAE&biw=1229&bih=735

https://www.dancilla.com/wiki/index.php/Tiroler_Volkstanzbuch

https://www.amazon.de/Holzhackertanz/dp/B01MQWY2DL

Traditional Native Guarani Dance of Paraguay

https://www.youtube.com/watch?v=GcSN4e01XyY

Tyrolean Harpa Guarani of the Tyrolean Jesuites Schuhplattler & Polkas

https://www.youtube.com/watch?v=j-H1YJcba7E

Harpa paraguaya guaranía

https://www.youtube.com/watch?v=C-6Y0PLyaq8

Beto Herdez Chamame Guarani Arpa

https://www.youtube.com/watch?v=ArsZIbKHQ8Y

Selección de Música Paraguaya - Orq. Filarmónica Sonidos de la Tierra con Arpas Paraguayas

https://www.youtube.com/watch?v=FVOXFgQTqK4

Polkas Paraguayas Instrumental (Danzas Paraguayas)

https://www.youtube.com/watch?v=aYELVxaxloQ

Luis Bordon E Sua Harpa Paraguaia - Lp.Noches Del Paraguay

https://www.youtube.com/watch?v=RRlj0BGjbgk

Luis Bordón - Arpa Paraguaya

https://www.youtube.com/watch?v=yUB55pytNaQ

Selección de Música Paraguaya - Orq. Filarmónica Sonidos de la Tierra con Arpas Paraguayas

https://www.youtube.com/watch?v=FVOXFgQTqK4

Luis Bordon E Sua Harpa Paraguaia - Lp. Noches Del Paraguay

https://www.youtube.com/watch?v=RRlj0BGjbgk

Arpas Paraguayas [Deluxe] 320 Kbps!

https://www.youtube.com/watch?v=BiCd5qPYrJA

Recuerdos de Ypacaray, por Perla

https://www.youtube.com/watch?v=dtsMhnnD26U

Polca Paraguay Gospel em Guaraní

https://www.youtube.com/watch?v=poFQbbLn7og

Musica Instrumental En Arpa - Grandes Exitos Latinos (1 De 2).Selección De Cecil González.

https://www.youtube.com/watch?v=xSxcVJ8C3_w

The Paraguayan Harp And Ensemble ‎– El Arpa Paraguaya Vol.1 (1972)

https://www.youtube.com/watch?v=KwJlqxsE4fQ

Concierto de Aranjuez - II. Adagio - Pablo Sáinz Villegas - LIVE

https://www.youtube.com/watch?v=KzEFQW9CXGc

Recuerdos del Ypacarai - Arpa Paraguaya

https://www.youtube.com/watch?v=XpA2JfSKMdI

アルパCarreta guy / Musica Paraguaya /Rieko kamiyama 「カレ－タ・グイ」

https://www.youtube.com/watch?v=KIkKB1w_9hc

El Tren Lechero - Nicolas Carter on Paraguayan harp

https://www.youtube.com/watch?v=_rYxrIp6Ors

Nicolas Carter (harp), Jorge Gonzalez (guitar), Eliezer Freitas Santos (percussion), Dan Arlig (bass).

Composed by Feliz Perez Cardozo. Produced by Baby Blue Arts. www.nicolascarter.com.

Cascada - arpa paraguaya (polka paraguaya)

https://www.youtube.com/watch?v=3TlToHWg3PA

Isla Saka - arpa paraguaya (polka paraguaya)

https://www.youtube.com/watch?v=NJLKB-VrQAg

Arpa Y Guitarras - Hermanos Cruz Trio - El Pajaro Campana

https://www.youtube.com/watch?v=thvJb0Kr3Tc

Música Relaxante Harpa e Natureza - Sinta-se no Paraíso - Acalmar e Meditar

https://www.youtube.com/watch?v=hQajzysHhKM

Der Orden der Hl. St. Frauen, die Bene Gesserit, von den Bene Jesuit

Aus:

http://www.noologie.de/desn25.htm#Heading133

Das Ordeal

Bei dem Orden der Hl. St. Frauen, den Bene Gesserit, von den Hl. St. Bene Jesuit, da kommt noch so einiges Ähnliches vor. Denn bei denen kamen die Jesuiten schon mal vor. Denn es gibt oder gab noch eine andere, ähnliche Technik: Das Ordeal, dies ist aus früheren Mythologien als Passio bekannt.[46] Das Ordeal kommt u.a. in dem bekannten Dune-Epos von Frank Herbert vor. Dort ist es die Initiations-Technik der Ober-Meisterinnen der Bene Gesserit.[47] Denn dieser Orden versteht eine Technik, wie das gesamte Wissen einer alternden Ober-Meisterin an ihre Nachfolgerin weiter gegeben wird. Das wird mit Hilfe eines Zaubertranks gemacht, das aus dem Blauen Blut eines getöteten jungen Wüsten-Wurms gebraut wird. Dieses Blaue Blut, so sagt der Name schon, enthält wohl ein bisschen Zyankali. Das bringt die eine, die alte Ober-Meisterin in den sicheren Tod.[48] Die andere, die Kandidatin, überlebt das hoffentlich. Aber es sind furchtbare Qualen, die sie dabei erleiden muss. Und dann gibt es noch die Prinzessin Alia, die diesen Ordeal als Embryo in der Matrix ihrer Mutter erleben musste. Die hatte schon alles Wissen der Bene Gesserit in-carniert. Die war schon so ziemlich schlimm, aber sie hat es überlebt, ohne einen Abortus. Glaubst Du mir das? Eine andere Prüfung der Bene Gesserit war die für den Quisatz Haderach, dem Dune-Messias. Der musste seine Hand in ein Kästchen stecken, das furchtbare Schmerzen verursachte.[49] Wenn er Angst bekam, und die Hand heraus zog, stand die Ober-Meisterin mit einer Gift-Nadel schon bereit, um ihm einen würdigen Abgang zu bereiten. Aber für die Weisheit, muss Mann oder Frau, eben Schmerzen erleiden. Das war schon immer so. In all den alten Mythologien, wird auch dasselbe erzählt. Der Frank Herbert hat sich das alles nicht nur aus den Fingern gesogen, sondern er hatte wohl auch eine Kenntnis, der Geschichten des Joseph Campbell, von dem fast alle Amerikanischen Mythologie- Nachdichter ihre Erkenntnisse hatten. Der bekannteste von denen ist George Lucas mit seinen Star Wars. Da kommen solche brutale Initiations-Techniken zwar nicht vor, aber hier & da, da verlieren seine Protagonisten, mal einen Arm oder so, und machmal auch beide Beine.[50] Das tut auch ganz schön weh. Aber viel Weiser sind sie davon, wohl nicht geworden. Eher das Gegenteil. Und Blut tut man auch keines sehen. Denn das Ganze soll ja ab 12 Jahren Jugend-frei sein. Aber Mann kann sich dabei, schon so seinen Teil denken.

Ich habe auch schon so einiges über diese Initiations-Techniken geschrieben, mit einer ausführlichen Bibliographie. Wer etwas mehr dazu wissen will, kann da nachsehen:

http://www.noologie.de/desn25.htm

http://www.noologie.de/desn19.htm

Sieh auch: Google / Initiation Rites. / Rites of Passage.

Da bekommt man Alles, Was man noch Nie Wissen Wollte.

Weitere Initiatische Techniken

Dann gibt (oder gab) es noch die verschiedenen Initiatischen Techniken, die die Formierung eines quasi- unsterblichen "Seelen"-Körpers[51] bewirken sollen. Wie oben schon gesagt, Nichts genaues Weiss man nicht.[52] Aber Gurdjieff hat relativ viel darüber geschrieben, wenn auch Nichts über die genauen Techniken, denn die sollte man bei ihm, in ziemlich langen und teuren Kursen lernen. Aber man kann EINES GANZ GENAU sagen: Solche Techniken sind nichts für Weicheier.[53] Denn diese Techniken brauchen mindestens 7 bis 10 Jahre INTENSIVES TRAINING, und das TÄGLICH.[54] Erleuchtung zum 1/2 Preis, die GIBT ES LEIDER GAR NICHT!!! Nicht EINMAL BEI ALDI!!!

Google Suche: Body Kesdjan Gurdjieff

https://www.youtube.com/watch?v=a2pceHGeSqM

https://www.gurdjieff.org/hoyt1.htm

https://en.wikipedia.org/wiki/Centers_(Fourth_Way

Es heisst eigentlich:

https://en.wikipedia.org/wiki/Centers_(Fourth_Way)

Aber das bekomme ich nicht in mein Word-Programm herein.

Deo Muchas Gracias!

Die Balkan-/Griechenland- Tanz-Tradition

In Europa ist die alte Tanz-Tradition bis vor kurzer Zeit vor allem auf dem Balkan und in Griechenland verbreitet geblieben. In diesem Falle natürlich nicht mehr spirituell (ausser bei den Balkan-Sufis), sondern nur noch folkloristisch und sozial.

https://en.wikipedia.org/wiki/Greek_dances

Greek dance (horos) is a very old tradition, being referred to by authors such as Plato, Aristotle, Plutarch and Lucian.[1] There are different styles and interpretations from all of the islands and surrounding mainland areas. Each region formed its own choreography and style to fit in with their own ways. For example, island dances have more of a different smooth flow to them, while Pontic dancing closer to Black Sea, is very sharp. There are over 10,000 traditional dances that come from all regions of Greece. There are also pan-Hellenic dances, which have been adopted throughout the Greek world. These include the syrtos, kalamatianos, pyrrhichios, hasapiko and sirtaki.

Traditional Greek dancing has a primarily social function. It brings the community together at key points of the year, such as Easter, the grape harvest or patronal festivals; and at key points in the lives of individuals and families, such as weddings. For this reason, tradition frequently dictates a strict order in the arrangement of the dancers, for example, by age. Visitors tempted to join in a celebration should be careful not to violate these arrangements, in which the prestige of the individual villagers may be embodied.[2]

Mix - Zorba The Greek Dance By the Greek Orchestra Emmetron Music HD

https://www.youtube.com/watch?v=CbmbSjeUrxc&list=RDCbmbSjeUrxc&start_radio=1

Zorba The Greek Dance By the Greek Orchestra Emmetron Music HD

https://www.youtube.com/watch?v=CbmbSjeUrxc

Charis Alexiou - Evdokia's Zeimbekiko 2007 "Athens" Live Greek Music Video HQ

https://www.youtube.com/watch?v=8GyoQ0LBvng

Greek Folk Songs

https://www.youtube.com/watch?v=nkutSAlNUdw

"Ανωγιανός Πηδηχτός/Πυρρίχιος" - Κουρήτες - Μαρτσάκης Σκορδαλός

(Cretan - Martsakis Skordalos)

https://www.youtube.com/watch?v=lBE0R-pa4J4

"Σαν θες να μάθεις" - Κουρήτες - Πεντοζάλι - Μαρτσάκης Σκορδαλός

(Pentozali Martsakis)

https://www.youtube.com/watch?v=UYZMrFWnMes

Katevas - Greek Folk Dances (Macedonia)

https://www.youtube.com/watch?v=mAz91lvI-JQ

Golden Collection - Sirtaki and Bouzouki

https://www.youtube.com/watch?v=vMRcO5H5TzQ

Zorbas Dance (Sirtaki) - Greek wedding Volos - ΦΕΡΑΙ PALACE

https://www.youtube.com/watch?v=7_kele6tedo

Greek Relaxing Music: Bouzouki Instrumental - Hypnotic Tones.

https://www.youtube.com/watch?v=SVAzB8Uj0KM

Ικαριώτικος Λαγκάδα 2015 Ikariotikos Lagada

https://www.youtube.com/watch?v=edwvUO9GquM

ΓΙΑΝΝΗΣ ΜΑΡΚΟΠΟΥΛΟΣ - Χορός κάτω από την Ακρόπολη

(Επιχείρηση Απόλλων, 1968)

https://www.youtube.com/watch?v=jzqS_RoRyeA

Greek Traditional Dances From All Over The Greece (UNESCO Piraeus And Islands)

https://www.youtube.com/watch?v=Y9zxWuczQgs

Gypsy Dances

The Gypsy Tradition reaches about 1000 Years back.

Because the Gypsies made most of their living with Music,

they have preserved some of the Oldest Music Traditions of the World.

Jazz Manouche/ Gypsy Jazz 1 - A two hour long compilation

https://www.youtube.com/watch?v=ATg3Z-qAJZ0

Jazz Manouche/ Gypsy Jazz 1 - A two hour long compilation

https://www.youtube.com/watch?v=ATg3Z-qAJZ0&list=RDATg3Z-qAJZ0&start_radio=1&t=154

And Please Listen to The St. Maries de La Mer. !!!

https://www.youtube.com/watch?v=-xwKaguAuHQ

les saintes maries de la mer.wmv

https://www.youtube.com/watch?v=YKIoh8hMXKE&list=RDYKIoh8hMXKE&start_radio=1&t=0

Kinästhetik: Proprio-Sinn und Innen-Sinn / -Wahrnehmung

Die meisten Autoren erwähnen den Innen-Sinn der Kinästhetik nicht. Es ist aber leicht selber zu erfahren, wenn man die Augen schliesst, und ein paar Bewegungen macht, wie gut oder schlecht man sich dann koordinieren kann. Das ist auch ein beliebter Test von Neurologen, wenn sie testen wollen, wie gut ein Patient sein Gleichgewicht halten kann, wenn er nichts sieht. Beim Tanz geht es darum, bei Bewegungen das innere Gefühl wahr-zu -nehmen, wenn die Beine und Arme den Schwerpunkt wesentlich verlagern. Ein gutes Beispiel für diese ballistische Dynamik ist bei Kleist's Marionetten-Theater zu finden.

http://gutenberg.spiegel.de/buch/uber-das-marionettentheater-593/1

https://de.wikipedia.org/wiki/%C3%9Cber_das_Marionettentheater

Hier ist auch etwas zur Kinästhetik in der Wikipedia:

https://en.wikipedia.org/wiki/Proprioception

Proprioception (/ˌproʊprioʊˈsɛpʃən, -priə-/^{[1][2] PROH-pree-o-SEP-shən),
is the sense of the relative position of one's own parts of the body and
strength of effort being employed in movement.}^{[3]
It is sometimes described as the "sixth sense".}^[4]

In humans, it is provided by proprioceptors in skeletal striated muscles (muscle spindles) and tendons (Golgi tendon organ) and the fibrous membrane in joint capsules. It is distinguished from exteroception, by which one perceives the outside world, and interoception, by which one perceives pain, hunger, etc., and the movement of internal organs.

The brain integrates information from proprioception and from the vestibular system into its overall sense of body position, movement, and acceleration. The word kinesthesia or kinæsthesia (kinesthetic sense) strictly means movement sense, but has been used inconsistently to refer either to proprioception alone or to the brain's integration of proprioceptive and vestibular inputs.

Field sobriety testing

Proprioception is tested by American police officers using the field sobriety test to check for alcohol intoxication. The subject is required to touch his or her nose with eyes closed; people with normal proprioception may make an error of no more than 20 millimeters, while people suffering from impaired proprioception (a symptom of moderate to severe alcohol intoxication) fail this test due to difficulty locating their limbs in space relative to their noses.

Diagnosis

There are several relatively specific tests of the subject's ability to proprioceive. These tests are used in the diagnosis of neurological disorders. They include the visual and tactile placing reflexes.^[32]

Training

Proprioception is what allows someone to learn to walk in complete darkness without losing balance. During the learning of any new skill, sport, or art, it is usually necessary to become familiar with some proprioceptive tasks specific to that activity. Without the appropriate integration of proprioceptive input, an artist would not be able to brush paint onto a canvas without looking at the hand as it moved the brush over the canvas; it would be impossible to drive an automobile because a motorist would not be able to steer or use the pedals while looking at the road ahead; a person could not touch type or perform ballet; and people would not even be able to walk without watching where they put their feet.

Oliver Sacks reported the case of a young woman who lost her proprioception due to a viral infection of her spinal cord.^[33] At first she could not move properly at all or even control her tone of voice (as voice modulation is primarily proprioceptive). Later she relearned by using her sight (watching her feet) and inner ear only for movement while using hearing to judge voice modulation. She eventually acquired a stiff and slow movement and nearly normal speech, which is believed to be the best possible in the absence of this sense. She could not judge effort involved in picking up objects and would grip them painfully to be sure she did not drop them.

https://aeon.co/ideas/sure-it-can-backflip-but-can-a-robot-hold-down-a-desk-job

Im Aeon gibt es einen interessanten Artikel, der sich auch mit der Laban-Notation befasst.

In dance, my other professional home, the quirks of human behaviour are something to be celebrated, explored and even exploited. Dance resists and actively thwarts such easy categorisation. The idea of ‘stillness’ is not present in the Laban/Bartenieff movement system, a taxonomy that formalises a set of interrelated, overlapping features of movement, connected through dualities that make rigid categorisation of bodily action impossible. This system describes the process by which dancers and choreographers create their innovative designs of human movement through the lens of Laban movement analysis. This embodied form of qualitative analysis describes the idea of ‘active stillness’, which acknowledges the amount of motor activity involved in holding any particular posture. Under the academic lens of dance, all of the above polarities break down: humans are never still, requiring constant breath via the motion of the diaphragm, which reverberates into every part of the body, especially the ribcage, heartbeats and postural adjustment;

while robots can achieve a backflip, they cannot catch objects in varied environments, shifting a conventional idea of what is ‘hard’ and ‘easy’...

http://www.aquinasonline.com/Topics/intsense.html

Our internal experience shows immediately that sense cognition is not limited to the mere sensation of colors, sounds, odors, etc. For instance, I am aware that I possess an internal image of the Golden Gate Bridge, even if I am not there, and I remember things that happened yesterday.

The animal should apprehend a thing not only at the actual time of sensation, but also when it is absent. Otherwise, since animal motion and action follow apprehension, an animal would not be moved to seek something absent....( ST I, 78, 4.)

To explain experiences of this kind, we must refer to the internal senses. The internal senses include:

Common Sense

Imagination

Estimative Sense (Cogitative Sense in humans)

Memorative Sense

https://www.amazon.com/Psychology-Interior-Senses-Aloysius-Gaffney/dp/1436703247

The Psychology Of The Interior Senses Hardcover - June 13, 2008

by Mark Aloysius Gaffney (Author)

http://bartholomew.stanford.edu/onsensesavicenna/intro.html

Interior Senses bei Avicenna

https://quod.lib.umich.edu/d/did/did2222.0000.167/--senses?rgn=main;view=fulltext

This unsigned article, which is specifically referred to in the article Man (Natural History), is a medley of various eighteenth-century writings on this problem. The author has borrowed from Locke, Condillac, Voltaire, and especially from the works of Father Buffier, all without any, or without proper acknowledgements. The reference made to Father Buffier in the course of the article is ambiguous for it does not make clear that the entire central part of the article is lifted textually out of the Jesuit Father's Traité des Premières Verités. [1] The extensive use of this particular source has given rise to the surmise that this particular article, as well as the article "Sensations," which contains very similar propositions, was actually written by the Abbé Yvon but only included in the Encyclopédie after the Abbé officially ceased his collaboration. [2] [Translator note]

http://individual.utoronto.ca/dlblack/articles/ImagPartRweb.pdf

Imagination, Particular Reason, and Memory

The Role of the Internal Senses in Human Cognition

Deborah L. Black, University Of Toronto, Katholieke Universiteit Leuven, February 19, 2010

Dies ist eine sehr gelehrte Abhandlung über den Proprio-Sinn / Innen-Sinn / -Wahrnehmung.

Auch hier taucht die Kinästhetik nicht auf.

Ethiopia / Qene

Es gibt zwar keine brauchbaren Video-Aufnahmen von Qene, die zeigen, was das Besondere an Qene ist, aber dafür einige schöne Videos zu Lalibela und der Geschichte Äthiopiens. Denn das Christentum in Äthiopien hat sich seine eigenen Qualitäten bewahrt, die sonst auf der Welt kaum mehr zu finden sind. Äthiopien war eines der frühesten christianisierten Länder, und da dort der Islam das Christentum nicht verdrängen konnte, ist es dort in seiner Tradition noch besonders lebendig und fruchtbar. Leider im Gegensatz zu Ägypten, wo die Kopten eine ähnliche Tradition haben, die aber sehr unter Bedrängnis geraten ist. Von Irak und Syrien ganz zu schweigen.

Ethiopia Land of Extremes

https://www.youtube.com/watch?v=1PmbfbpghlA

Äthiopien – Films at the German Federal Archive

https://www.youtube.com/watch?v=AfWU6w6rqys

Äthiopiens steiniges Paradies (Doku)

https://www.youtube.com/watch?v=rYvtcEU3DKw

Südliches Äthiopien (Deutsche Version)

https://www.youtube.com/watch?v=SbkXcMSv0EE

Äthiopien - Zauber des Anfangs - Terra X (Doku)

https://www.youtube.com/watch?v=j27gfSdmm8I

https://www.youtube.com/watch?v=Yk9c5nnVQO4

Aethiopien erste Christen

https://www.youtube.com/watch?v=CNLnwNvgm6w

Die verschollene Bundeslade

https://www.youtube.com/watch?v=Gtphis8nClQ

Entdeckungsreisen ans Ende der Welt: Äthiopien Das Omo Tal Doku (2007)

https://www.youtube.com/watch?v=vnGaBJcGWos

Äthiopien - Im Hochland des Blauen Nils Doku (2015)

https://www.youtube.com/watch?v=7t6fGR8DekI

Äthiopien Land der Extreme

https://www.youtube.com/watch?v=vE--zAm4mu4

Äthiopien Süden: Ethnien und Naturparks

https://www.youtube.com/watch?v=1Lh3dQBM0Ag

HD Doku "Kampf um den Affenthron 2017" Doku HD

https://www.youtube.com/watch?v=tSGd44dTFKQ

Äthiopien, Ägypten und der Kampf ums Wasser | Global 3000

https://www.youtube.com/watch?v=ZKJs_BgrZx0

Museum der Völker Äthiopien

https://www.youtube.com/watch?v=EM05RDSKoac

WORLD INSIGHT Reisen - Äthiopien - Der Norden

https://www.youtube.com/watch?v=4GqYlUepap8

Äthiopien, Lalibela

https://www.youtube.com/watch?v=DLPqq4wKpZQ

Ethiopia’s Chapel in the Sky

https://www.youtube.com/watch?v=IJCy64adY3Y

Rock-Hewn Churches of Lalibela, Ethiopia

https://www.youtube.com/watch?v=HBq_zOzhTqw

Ethiopia's monolithic churches, religious sites and Orthodox Christians

https://www.youtube.com/watch?v=ilVq0iz-xTE

Is Lalibela The Christ? Ethiopian Christmas 7th January. Priest Isaac

https://www.youtube.com/watch?v=hX9Vfo3TG6w

Rock-Hewn Churches of Lalibela, Ethiopia in HD (CNN)

https://www.youtube.com/watch?v=j-HwLFuFc-0

Qene oder was die daraus machen...

DJ RophnanYesew Qene Lyrics

https://www.youtube.com/watch?v=0zNfyYj5hZU

Ye kidane Meheret negs Qene

https://www.youtube.com/watch?v=0pPHw5dY6Wo

Eritrean Orthodox Tewahdo ቅኔ ብመጋቤ ምስጢር መርጌታ ፊልሞን ኢዮብ @ Ethiopia

https://www.youtube.com/watch?v=5WOdzw5TrU8

Ethiopian Orthodox Church school sample Songs,prayers, liturgy, music, prayers

https://www.youtube.com/watch?v=k2V2kmpecsI

Theodor Strehlow and the Australian Aborigine Songline tradtition

I am one of the very few people who has a copy of Theodor Strehlow's books. Also the book of Wighard Strehlow, who was a somewhat distant Grand-Cousin of Theodor Strehlow. Unfortunately, Wighard Strehlow didn't understand very much of that. At least he wanted to conserve for posterity, the work of Theodor Strehlow and his father, Carl Strehlow. Unfortunately, the last remnant members of the Aranda Aborigine Community, who don't understand practically NOTHING of the traditions of their ancestors -- they have forbidden that any white man could read these books. Theirs is now a Secret- Sacred- Tradition. And these Aborigine people are so racist, like the Britisher white men, who wanted to eradicate them, and did so, to a great extent. So that they forbade any use of the scholarly material that Theodor Strehlow had collected. This is now off-limits to any Western scholarship. I had also seen the videos that Theodor Strehlow had taken of their traditions. At least I have it in my memory. These videos are somewhere in the archives of the German Television, of a time, when they had some real scholars there. Which is a long gone era. I am probably the last un-initiated person who has seen these. For a westerner, these rituals are utterly incomprehensible, because there was no comment available in the videos, to which section of the Dream Time they referred to. Sadly, there is no interlinear Aranda language translation available that accompanies these videos. Some of that is in Theodor Strehlow's book. Just to describe some of that in words: These rituals involved their own blood which they smeared on their bodies, and then glued some Feathers onto it. So they looked like Emus or other totemic animal. A really gruesome ritual. And I am telling only the less gruesome details here. Aboriginal ritual and culture is nothing for the faint-hearted. That you can believe me. And I know ALL of the Western Mythological Traditions that Theodor Strehlow was trying to compare the Aranda material with. Without this knowledge, it is impossible to understand what Theodor Strehlow wanted to say. Therefore, most scholars of Cultural Anthropology could not understand that, because they didn't have the combined knowledge. I understood this ALL through Hertha v. Dechend and Joseph Campbell and reading all the original mythologies.

https://www.bibliotecapleyades.net/hamlets_mill/hamletmill.htm

https://nt.gov.au/leisure/arts-culture-heritage/museums-galleries-art-centres/alice-springs/strehlow-research-centre

https://en.wikipedia.org/wiki/Strehlow_Research_Centre

https://www.magnt.net.au/strehlow-research-centre

Strehlow, T.: Aranda Traditions, Melbourne Univ. Press, Melbourne (1947)

Strehlow, T.: Songs of central Australia, Angus and Robertson, Syndey (1971)

Strehlow, Wighard.: Wüstentanz : Australien spirituell erleben durch Mythen, Sagen, Märchen und

Gesänge, Strehlow, Allensbach am Bodensee (1996)

The next is an extrakt from "Design und Zeit".

https://www.amazon.com/Secret-Incas-Myth-Astronomy-Against/dp/0517888513

Literature: Strehlow (1947), (1964), (1971), (1996). The performative transmission of the Australian Aboriginal culture represents a possible example case for a dynamic polar opposite to the dominant static transmission systems of Western Europe. Of special interest for the present study is the fate of an anthropologist of German descent, Theodor Strehlow (1908-1978), who studied the cultural transmissions of the Aranda and Loritja tribes of Central Australia. He was the youngest son of Carl Strehlow, a missionary in the Australian Aranda territory at Hermannsburg, who worked and lived there from 1894. Carl Strehlow was one of the first white people in Australia who didn't just consider the Aborigines as fair game for extermination hunts. He gave them shelter and protection from the man-hunters, tried to convert them to become good Christians, and all the while studied their lifestyles which he documented in several books. After Carl's death in 1922, Theodor continued the ethnographical work of his father. Strehlow (1996: 20-21).

Theodor Strehlow is one of those exceedingly rare cases of an anthropologist who could view the culture that he studied, from the inside, with the eyes of a native (the emic view), since he had grown up among the Aranda children, but he could also see their culture from the viewpoint of the scientist (the etic view). He was one of those rare cross-cultural individuals whose cognitive system enabled them to entertain otherwise mutually incompatible worldviews. He was able to perform a cognitive Gestalt flip of perception between the extremely disparate perceptions of reality as those of the whites and the Aborigines. [560] Because of this intimate insight, T. Strehlow's work offers some aspects that can hardly be found in any other studies on Australian Aboriginal culture . The essential factor that makes his work important in the present context is his primary socialization into Aranda culture (see Chatwin, below). The elements of primary socialization, those cultural materials and factors of somatic conditioning that are "imbibed with the mother's milk" tend to remain hidden from view and from conscious observation, for any outside observer who comes from a western civilization to an indigenous setting as different as the Aranda life is. [561] Such factors must be counted among prime candidates for "unobservables" as Staal calls them. [562] They can be so unobservable that Strehlow himself wasn't aware that he could notice something that no-one else from the white culture was able to discern. Of course the Aborigines knew that he could perceive (even though he wasn't able to let this percolate through to his rational verbal language thoughts) and therefore they let him partake in rituals that neither before him nor after him any Western person had been allowed to see and hear. Moreover, they allowed him to film and tape that material. And today this material lies at the Strehlow Research center. From the personal accounts (Chatwin, W. Strehlow), one gets the impression that T. Strehlow was a man who lived "between two worlds" and belonged to neither.

Bruce Chatwin (1988: 76-79) gives a vivid description of T. Strehlow and his work: This is a quote from Chatwin. [Start quote]

(76): Strehlow, by all accounts, was an awkward cuss himself.

(77): His father, Karl Strehlow, had been pastor in charge of the Lutheran Mission at Hermannsburg, to the west of Alice Springs. He was one of a handful of 'good Germans' who, by providing a secure land-base, did more than anyone to save the Central Australian Aboriginals from extinction by people of British stock. This did not make them popular. During the First World War, a press campaign broke out against this 'Teuton spies'-nest' and the 'evil effects of Germanizing the natives'.

As a baby, Ted Strehlow had an Aranda wet-nurse and grew up speaking Aranda fluently. [Emphasis, A.G.]. Later, as a university graduate, he returned to 'his people' and, for over thirty years, patiently recorded in notebooks, on tape and on film the songs and ceremonies of the passing order. His black friends asked him to do this so their songs should not die with them entirely.

It was not surprising, given his background, that Strehlow became an embattled personality: an autodidact who craved both solitude and recognition, a German 'idealist' out of step with the ideals of Australia.
Aranda Traditions , his earlier book, was years ahead of its time in its thesis that the intellect of the 'primitive' was in no way inferior to that of modern man. The message, though largely lost on Anglo-Saxon readers, was taken up by Claude Levi-Strauss, who incorporated Strehlow's insights into The Savage Mind.
Then, in late middle age, Strehlow staked everything on a grand idea.

He wanted to show how every aspect of Aboriginal song had its counterpart in Hebrew, Ancient Greek, Old Norse or Old English: the literatures we acknowledge as our own. Having grasped the connection of song and land, he wished to strike at the roots of song itself: to find in song a key to unravelling the mystery of the human condition. It was an impossible untertaking. He got no thanks for his trouble.
When the Songs came out in 1971, a carping review in the Times Literary Supplement suggested the author should have refrained from airing his 'grand poetic theory'. The review upset Strehlow terribly. More upsetting were the attacks of the 'activists' who accused him of stealing the songs, with a view to publication, from innocent and unsuspecting Elders.

Strehlow died at his desk in 1978, a broken man.

(78-79): Strehlow once compared the study of Aboriginal myths to entering a 'labyrinth of countless corridors and passages', all of which were mysteriously connected in ways of baffling complexity. Reading the Songs, I got the impression of a man who had entered this secret world by the back door; who had had the vision of a mental construction more marvellous and intricate than anything on earth, a construction to make Man's material achievements seem like so much dross - yet which somehow evaded description.
What makes Aboriginal song so hard to appreciate is the endless accumulation of detail...

I read on. Strehlow's transliterations from the Aranda were enough to make one cross-eyed. When I could read no more, I shut the book. My eyelids felt like glasspaper. I finished the bottle of wine and went down to the bar for a brandy.

[Chatwin Quote end.]

The ecological setting of Central Australia forced the Aborigines into a nomadic lifestyle, since the rainfall is extremely sporadic, there is no predictable rain season, but irregular thunderstorms that appear very locally and at long time intervals (around ten years). So the people had to be constantly on the move to places where there were foodstuffs, animals, and water. There were no pack animals that could carry any belongings, and so the people could carry with them only very few material possessions. Whatever cultural material they wanted to preserve, they had to keep entirely in their minds and memories.

Even though Aboriginal culture was almost erased by the whites, some material remains, but how much needs to be determined. Of special importance seem to be the data collected in the Strehlow Research centre, the films of the last Aranda rituals that the elders performed for Strehlow before they died without successors to carry on their tradition. The Aboriginal Aranda tradition may present the last, largest, and purest case of a purely performative transmission that has been preserved up until our days. The Aranda had to concentrate all their knowledge in a non-material transmission form of dance and songs. Chatwin (1988: 119-120) indicates that it is not the words of the songlines which convey the information but the melody, or the rhythm, or both. This gives a hint that there may be an important element in aboriginal transmission that is extra-verbal.

The Inca Legacy: Bill Sullivan

We reference here the book by Bill Sullivan:

The Secret of the Incas: Myth, Astronomy and the War Against Time

https://www.goodreads.com/book/show/108246.The_Secret_of_the_Incas

http://www.robertschoch.net/Secret%20of%20the%20Incas.htm

https://www.youtube.com/watch?v=oRSTy9ir6zs

https://www.youtube.com/watch?v=Kkdj39R3bAs

Since the Inca Culture went extinct so thoroughly with the friendly help of Francisco Pizarro and his conquistadores, there remains only scant material about what the Inca world view or better their cosmological or archaeo-astronomical view was like. The most significant loss is the secret of the quipus, their knotted rope system of accounting. This is truly an extra-verbal memory system, because it is more mathematical than verbal. The quipu could be read and recited verbally as one can read aloud a mathematical formula. But if you don't understand the mathematics behind the formula, reading it out loud will not help you at all. This is what I call the Essence of Extra-Verbal. This knowledge was completely lost, because the Spaniards thought that this was black magic (since they didn't understand anything of mathematics, especially the catholic inquisition priests who accompanied them), and they destroyed all quipus they could find, and their Quipu-Experts altogether with them. They were given the most brutal and horrendous treatment that the torture experts of the inquisition could come up with. Some of the gruesome details of this treatment can be seen in the video. Fortunately, there were a few Jesuite Patres who were sympathetic to the Inca knowledge, and they recorded some of their myths and lore, which sits today in some Vatican Archives, to be rediscovered. [Interjection: The Jesuites were also the best astronomers of Christianity, as is evidenced by the Jesuite Patres who were at the court of the Emperor of China, where they helped the Emperors out with figuring their sort of astrology/astronomy.]

The sad Inca story is told in detail by Bill Sullivan in his book, and fortunately, there is a youtube video, where he reveals the most important findings that he had made in his many years of studies of the Inca Mythology. The incomparable advantage that the Inca had above all the other great civilizations of mankind, was their view of the sky, which was, because of the altitude, and the clear skies over the Atacama Desert ... which was unparalleled by anything the other civilizations could enjoy. Therefore they were the best and most advanced of all astronomers, of mankind. Until the Westerners invented the telescope. And today the Atacama Desert is the preferred place where to put the largest telescopes that science and technology can come up with. What was of particular importance to the Inca were the presence of dark clouds in the milky way, which they could see with their eyes as well as the bright stars. They could see the Total Darkness, an ability which our civilization has never had and never will. We may safely assume that these dark clouds are the dark matter, of which present day physics can still not make any sense of.

Now we make a little detour to the Western history of Astronomy. We all know that Galileo invented the telescope, which is just another historical machination. There were many inventors of the telescope, but he just succeeded to make one that was better than the others. I leave that discussion to the historians of science. What is of importance here is, that Galileo showed his invention to the cardinal Bellarmino to demonstrate to him what he had just discovered: The moons of Saturn:

https://en.wikipedia.org/wiki/Galilean_moons

But Bellarmino refused to look through the telescope. The common interpretation is that Bellarmino was "somewhat behind the times". But we can interpret this in another way. Bellarmino was up to date in all scientific affairs. He was a Jesuite, and those folks knew everything under the sky what there was to know. [Interjection: I am the dean of this college, and what I don't know, isn't knowledge, a famous quip.]

And they were the best astronomers of their time. So Bellarmino knew very well, that a telescope can magnify only that which is bright and shines. Like the stars. What a telescope can never do, is magnify the darkness. And darkness is exactly what sits at the center of the galaxy. The Inca and their predecessors knew this all very well, a few hundred or even a few thousand years before Galileo. One can call this phenomenon inversely as Instrumental Blindness. The more powerful your instruments get, the more they blank out the most important issues. Which is the blight that has befallen present day science. Especially astronomy and theoretical physics and psychology.

https://de.wikipedia.org/wiki/Robert_Bellarmin

http://adsabs.harvard.edu/full/1989JHA....20....1W

http://www.library.ethz.ch/ms/Virtuelle-Ausstellungen/Galileo-Galilei/Der-Dialog/Die-Ermahnung-von-1616

http://solarviews.com/eng/galdisc.htm

https://solarsystem.nasa.gov/news/307/galileos-observations-of-the-moon-jupiter-venus-and-the-sun/

As another little sideline, is how the Catholic priest Georges Lemaître initially formulated the Big Bang theory. https://en.wikipedia.org/wiki/History_of_the_Big_Bang_theory

In 1927, the Belgian Catholic priest Georges Lemaître proposed an expanding model for the universe to explain the observed redshifts of spiral nebulae, and calculated the Hubble law. He based histheory on the work of Einstein and De Sitter, and independently derived Friedmann's equations for an expanding universe.

This is from the videos by Bill Sullivan:

https://www.youtube.com/watch?v=oRSTy9ir6zs

https://www.youtube.com/watch?v=Kkdj39R3bAs

On 15th November 1532, when the Spanish Conquistadors climbed high into the Andes on a mission to conquer the Inca people, 170 Spaniards met a force of 40,000 Incas. In the first of this two-part series, Dr William Sullivan examines why Andean civilisation could possibly have been conquered as a result of this battle and why a clash of cultural beliefs could have caused the downfall of the largest nation state to have ever existed in the western hemisphere. In one of the strangest events in all recorded history, Spaniards after adventure, fortune and power, to their own amazement seized this seemingly infallible empire. What the Spaniards never knew, however, and what history does not record, was that the Andean people had been aware of the imminence of this event for some 100 years through a complex and systematic charting of the stars. The Inca Empire at its peak was the largest kingdom on Earth.

[AG: This is not entirely true. Because it consisted only of a small strip of arable land along the Pacific coast, which was practically insignificant compared to the Chinese Empire, or compared to the Roman Empire, or the Persian Empire. But for the difficult terrain, it was an enormous accomplishment what they did, and all this without wheels and draft animals. There even had been wheels, which practically no-one knows today. But these wheels were fitted only to childrens' toys. It is very easy to understand why the Inca's didn't see a reason to develop the wheel as transport. 1) Because of the very mountainous terrain, there was practically no space for roads. And whatever land they had, which are the river floodplains, was direly needed for agriculture. This contrasts sharply with the vast river floodplains of Eurasia, especially Mesopotamia, the Indus area, and the Yangtse and Yellow River. Then there was also the very small population in total compared to Egypt, Mesopotamia, and China. It was distributed across so many very difficult mountain ranges. Last but not least was the lack of draft animals, and the lack of metals (Bronze) for the axles and other moving parts. Particularly problematic is the biological makeup of Llama feet. They are really not hooves like cows of horses, but very soft and spongy. Very good to climb steep mountains, but not at all suited to carry anything heavier than their own bodies. So it is not just their small body stature which limts their use for load carrying purposes, but the bio-mechanics of their feet. See also the books by Jared Diamond who gives a good account of what these difficulties were: Guns, Germs and Steel.]

Back to the quote from Bill Sullivan: The Incas were master builders, fearsome warriors and practitioners of human sacrifice. Yet this mighty state was conquered by a small band of Spanish adventurers. 7000 men were killed and 10,000 injured. But how could the Incas let this happen? The Secret Of The Incas tells the story of one man’s search to unlock one of the world’s great mysteries. Anthropologist Bill Sullivan found the answer in the myths handed down from generation to generation of Incas and finally to Jesuit priests. The Incas were fine astrologists and believed events in the stars paralleled events on earth, only 100 years hence. During the reign of the first Inca, they foretold the end of Inca civilisation in 1532 – the year the Spanish invaded. The Incas’ tragic secret was that they believed they were doomed – and that resistance was futile.

In the final of this two part series, Bill Sullivan discovers that the ancient Inca myths have been translated into physical representations created in the natural landscape, demonstrating how potent and integrated Inca culture was. The Inca empire began as early as 1200 AD in the city of Cuzco, but it was not until 1438 that it began to expand across modern day Ecuador, Bolivia, Peru, and some of Argentina. At its height, the Empire was the largest nation on Earth and remains the largest nation state to have existed in the western hemisphere. The culture was sophisticated and advanced, with an organised taxation system. It was also incredibly rich and powerful.

[AG: We must do some comparison with Eurasian cultures. Because the Inca empire was so much smaller in terms of actual population size and density, the apparent richness is quite deceiving. There was a very small class of Overlords, the Inca themselves who were at the tip and the top of the Pyramid. But this class was insignificant compared with Egypt, Mesopotamia, and China. The Inca really were very short of manpower and wealth. Their only advantage was their mountainous terrain which was rich in Gold, Silver, Copper, and other ores. The Cerro Rico de Potosi is just the best known of so many rich metal deposits which have been exploited by the Westerners. And the gold and other mines today are polluting entire contry sides, and they poison the rivers. So that the farmers there are poisoning themselves and their children with the poisonous effluents of the mines.

https://en.wikipedia.org/wiki/Cerro_Rico

So we come back to Bill Sullivan who is a little bit leaning to romantic side of the Inca legacy: The Empire's great wealth eventually became its undoing as Spanish explorers determined to conquer it at all costs.

Sacsayhuaman and the Engineer of Sand-Castle-building

There are a few more corrections to be made to the account of Bill Sullivan. He is not an engineer, and this shows. First, the immense monolithic block buildings that were at the foundations of the Inca empire, like the fortress at Sacsayhuaman, could not have been built by the Inca's. The Inca's had only 90 years of power before they were wiped out by the Spaniards. To build a fortress like Sacsayhuaman, it would take at least 100 years, or more, maybe 400 years give or take. And then without power tools, machinery, and whatsoever. One needs to be an engineer to appreciate all this. Fortunately, I am an Engineer of Sand-Castle-building. As a child I have built huge castles out of nothing but sand. If you understand something of the business of sand- engineering, and when you are an Engineer, this is no mean feat. This may be a joke, but with a very serious background, because the mechanical properties of sand are something that one should heed very carefully, since sand sometimes behaves like a very very heavy liquid. And in this form it is called quicksand. And this has brought many people to their deaths, and many buildings to their collapse. When you build on a sand foundation, ... and when this sand gets soaked with water, its physical properties change to something very sinister. And all those cities that are build close to the sea, and these cities tend to be built on sand foundations... When there is an earthquake coming, the sand gets soaked with water, and it behaves in a very very sinister manner. As a side thought, the story of Sodom and Gomorrah, has also something to do with this. Only this was the Dead Sea, and there are also some very sinister things going on in the Underground. So much about Underground processes. I have some videos and some documentation about this. It is very creepy, because in the literal sense of the word, IT CREEPS.

https://www.theatlantic.com/science/archive/2019/06/earthquakes-and-sea-level-rise-are-deadly-combination/592945/

In the smallest part of a second, the mud on which the city stood would have turned to liquid. The great temple to the supreme god Amun-Gereb fell into the sea.

The city did not vanish entirely that day, but without the temples, it lost its raison d’être. By the eighth century a.d., the last of its mud islets had slipped beneath the waves as the river shifted and the sea level rose. The city passed into the realm of rumor and myth. Herodotus, the Greek historian, wrote that Helen and Paris had visited before sailing to Troy. Stelae half-buried up the Nile mentioned it. A scroll found far to the south preserved a hint of its tax records. It was an antediluvian world barely more solid in history than Atlantis. No one knew where it was.

Thonis-Heracleion was a victim of soil liquefaction, which is more or less what it sounds like. What seems to be solid ground in an instant melts into a roiling sea of dirt, which behaves almost as if it were water. The city carried every major risk factor for this type of disaster. It was built on loosely packed soil which was heavily saturated—the by-product of both a high water table and recent flooding. On top of that soil, incredibly heavy structures had been built. And it was in a seismically active area, abutting the long Hellenic arc, a subduction zone where the Mediterranean joins the Aegean. Today, few places are as ripe for catastrophe—but many carry risk factors for disaster.

Soil liquefaction is a horrifying phenomenon. Videos of its occurrence look like found-footage documentaries of the Second Coming: Buildings seem to simply slip away, the earth gives out, and the once-steady structures slide into the morass. But the science behind this phenomenon is straightforward. It tends to occur in loosely packed soils—silty areas near rivers, infilled harbors and reclaimed land, marshy regions—that are highly saturated, often due to poor drainage conditions. Then add weight: buildings, roads, anything large and heavy that an engineer (or anyone else, for that matter) would not want to have move suddenly.

Most of the time, nothing will happen. The saturated land will bear the weight, the soil will hold steady, and life will go on. But when pressure is exerted abruptly on the soil, combined with the weight from heavy structures atop it, the ground will stop behaving like a solid material and begin behaving like a liquid. The most common instigator for that sort of pressure is a seismic event—an earthquake.

When wants to undertake a project like building a fortress like Sacsayhuaman, one should calculate about 500 years to do this. Especially when you have no power tools, no 500-ton trucks, which are even today not so easy to get. If there even exists today such a machine that can carry 500 tons. A normal battle tank weighs in at about 50-60 tons. So you get a pretty good estimate what it means to build a machine that can carry 10 times as much. I have to remind you. This hits the barrier of Metal strength or rather fatigue. The Inca's could never have accomplished such a project. You can see this in those ruins in Peru and Chile, there were massive foundations of Megaliths, and on top of those was a quite more primitive masonry of Inca construction. Sacsayhuaman is a fortress built against eternity itself. The human spirit wanted to triumph over the laws of the Universe or the Cosmos. They tried, very much, and they were quite succesful, in a way. Because at some times, and at another solstices, and in another round of the Precession of the Equinoxes these mighty empires waxed and waned. And that was a long, long time before the Inca came. The Andean People had seen countless empires come and go. Because they were used to think the temporality of the Precession of the Equinoxes. And it is forbidden to Western Archeologists, that they should never think of Atlantean Times. Because that is exactly what they were. And this is completely Politically Incorrect. Because to build a fortress like Sacsayhuaman, one must have Super-Human Powers. And even the Spaniards could not destroy that thing. They tried. But to tear down Granite Blocks of more than a 100 tons, even the most determined Spaniards, could not do that. Therefore, even while there remain just the foundations of the once mighty Fortress of Sacsayhuaman. And they are so heavy, and they are more endurable than the Pyramids of Egypt. They remain the most important witnesses of the eternal struggle of the humans, against ETERNITY. And I know now what it means to struggle against ETERNITY. It is no easy thing as you will believe me. But the human Spirit is stronger than Eternity. I will sometime somehow prove this, that the HUMAN SPIRIT IS STRONGER THAN ETERNITY. God helps me or better not. Because God helps me only when I can do this alone. Thus spake Prometheus. And he the Prometheus knew it better than all the Gods. You can read all this in the Mythologies. Better even, hold on to the Ritual of Carl Orff. This man knew everything that there was to know about Eternity and how the Human Spirit can even transcend Eternity itself. This is all we need to know about the Myth of the Prometheus. See also Hertha v. Dechend, Pramantha,

https://www.bibliotecapleyades.net/egipto/esp_egipto_nile.htm

https://en.wikipedia.org/wiki/Hamlet%27s_Mill

https://www.starmythworld.com/mathisencorollary/2014/08/prometheus-bringer-of-fire.html

Previous posts have explored myths from around the world regarding the origins of fire which center on the stars of the fall equinox, particularly the constellations Virgo, Boötes, and Centaurus (see for example "The Old Man and his Daughter"). However, there is another well-known ancient myth regarding the obtaining of fire by mankind: the myth of Prometheus. As related by Apollodorus in the seventh section of Book I of his Bibliotheca (translated by James George Frazier, 1921):

Prometheus moulded men out of water and earth and gave them also fire, which unknown to Zeus, he had hidden in a stalk of fennel. But when Zeus learned of it, he ordered Hephaestus to nail his body to Mount Caucasus, which is a Scythian mountain. On it Prometheus was nailed and kept bound for many years. Every day an eagle swooped on him and devoured the lobes of his liver, which grew by night. That was the penalty that Prometheus paid for the theft of fire until Hercules afterwards released him, as we shall show in dealing with Hercules. 1.7.1.

Note that as in the case of the Old Man and his Daughter, the bringing of fire to humanity involves a theft -- one for which Prometheus in this case is severely punished. This aspect of the myth recalls the theft of the mead of poetry by Odin from the maiden Gunnlod -- another myth which, like that of the Old Man and his Daughter and the theft of fire -- is based around the constellation Virgo, and one which also features an eagle (in this case, two eagles, as well as the additional twist that Odin and his adversary each transform into eagles, which adds a shamanic element to the story as well).

In Hamlet's Mill, authors Giorgio de Santillana and Hertha von Dechend explore the evidence which suggests that poetry -- which Odin had to go to so much trouble to steal -- was anciently regarded with the most profound respect, and treated as a high technology connected to the order of the cosmos. Poetic versification was not something to be trifled with, and they cite evidence that poets took great care to align their use of the technology of metaphor and meter with the deep patterns of the universe:

Every era, of course, has freely invented its own ballads, romances, songs and fables to entertain it. That is another matter. This concerns the poet, poiētēs, as he was understood in early times. There was an original complex of meaning which comprised the words poet, vates, prophet, seer. Every knowledge and law, Vico wrote with a flash of genius two centuries ago, must once upon a time have been "serious poetry," poesia seriosa. It is in this sense that Aristotle in a sophisticated age still refers respectfully to "the grave testimony of [early] poets." 119.

Note that Hamlet's Mill is available to read online here (although every home library should probably have a physical paper copy!); the passage cited above can be found in chapter 8, here.

In light of this role, we can understand why the ancient myths described poetry as something which came down to earth from the heavens, and which "properly belonged" to the celestial regions (hence its portrayal in Norse myth as something which must be stolen, or which drops to earth from the gods). If poetry somehow relates to the motions of the cosmos, then we begin to sense the thought process behind the ancient requirement that the poetry must conform to certain patterns ("as above, so below"). The Edda of Snorri Sturluson, one of the most important sources for Norse myth, spends most of its time explaining the technology of poetry, kenning, and naming.

We can further surmise that the "stealing of fire" may somehow be describing the same concept as the stealing of poetry, in that it is bringing down to humanity something which properly belongs to the heavenly spheres -- and that these myths are about much more than supposedly-primitive humans trying to explain the discovery of the method of kindling fire in their supposedly-primitive past.

This suspicion that the stealing of fire and the stealing of poetry might be pointing us to the sameesoteric truths is further bolstered by the fact that Hamlet's Mill spends a good bit of time examining the importance of the rebel Titan Prometheus, and finds evidence that he is also somehow closely associated with the ancient figure of Kronos-Saturn, "the giver of measures." In support of this assertion, they cite the thirteenth Orphic Hymn:

So the (13th) Orphic Hymn to Kronos addresses the god as "Father of the blessed gods as well as of man, you of changeful counsel, . . . strong Titan who devours all and begets it anew [lit. "you who consume all and increase it contrariwise yourself"], you who hold the indestructible bond according to the apeirona (unlimited) order of Aiōn, Kronos father of all, wily-minded Kronos, offspring of Gaia and starry Ouranos . . . venerable Prometheus." 132-133. Bracketed material appears as such in the original text by de Santillana and von Dechend.

Here Prometheus is specifically identified as an aspect of Kronos, giver of measures. The ominous figure of Kronos-Saturn appears in the myths of the world with specific characteristics shared across the globe: he is in one sense a benevolent figure, who came and dwelt among men in a distant Golden Age, teaching them the civilizing arts, but he is also a doomed figure, destined to be imprisoned beneath the earth or beneath the sea (or, in the case of King Arthur, beneath the surface of the Lake), a figure bound in chains, a figure who simultaneously gives the measures of time and space, and is at the same time bound by them. Saturnian figures discussed in Hamlet's Mill include Yama, Varuna, Phaethon, Ea, Enmesharra, Osiris, Hephaestus, Pan, Jamshyd, Yima xsaēta, Balder, Attis, and the Yellow Emperor of ancient China (268-286).

Saturn "gives the measures" because he is the furthest visible planet, with the longest orbit -- a fact which can be observed from earth by seeing that it takes him the longest to return to the same zodiac constellation in the night sky (presently he is in Libra).

The plant family of Apiaceae

Now we have a little more side tour to make. Let's look at the quote from above: Prometheus had hidden ... the fire in a stalk of fennel. Now this may seem quite innocuous at first. But there is a deeper hidden meaning. Fennel is a plant of the family of Apiaceae. To this belong the following ones in the list below.

https://en.wikipedia.org/wiki/Apiaceae

Apiaceae or Umbelliferae is a family of mostly aromatic flowering plants named after the type

genus Apium and commonly known as the celery, carrot or parsley family, or simply as umbellifers.

It is the 16th-largest family of flowering plants, with more than 3,700 species in 434 genera [1]

including such well-known and economically important plants such as ajwain, angelica, anise, asafoetida,

caraway, carrot, celery, chervil, coriander, cumin, dill, fennel, hemlock, lovage,

cow parsley, parsley, parsnip and sea holly, as well as silphium, a plant whose identity is unclear and which may be extinct.[2] The family Apiaceae includes a significant number of phototoxic species and a smaller number of poisonous species. Some species in the family Apiaceae arecytotoxic.

The family Apiaceae includes a significant number of phototoxic species and a smaller number of poisonous species. Some species in the family Apiaceae are cytotoxic.

https://www.researchgate.net/publication/320143752_The_Apiaceae_Ethnomedicinal_family_as_source_for_industrial_uses

Plants from Apiaceae family are commonly used for food, flavoring, fragrance and medical purposes; they are also known to be used as a household remedies since antiquity. Recently, many experimental and biological investigations have been carried out in order to validate the ethno-medicinal claims of plants belonging to this family. Moreover, rediscovery of this family can be responsible for launching a new generation of botanical chemicals for industrial applications. This review paper may help upcoming research activities on Apiaceae family membersby giving up to date information on their main common features, their origins and traditional backgrounds. Furthermore, this review gathers and discusses the fragmented information described in literature concerning the chemical composition and the biological activities of essential oils and different extracts of some Apiaceae species, it illustrates also their potential for the development of pharmaceutical, cosmetic products and other industrial uses.

Now the name Apiaceae is exactly the ancient root name for SPICE. And before the Europeans had the S-E-Asian spices like pepper and cardamom, they had as their only spices the Apiaceae. And there were some well-known plants

She was not depressive any more, since when they drank some Schierling every day, you also had a few good day dreams. Actually it was not the same plant as Schierling but a close relative of it. But since the people used so much of it, the plant has died out. So we don't know what this plant was. It was something from the family of Apiaceae.

https://de.wikipedia.org/wiki/Gefleckter_Schierling

https://www.britannica.com/topic/list-of-plants-in-the-family-Apiaceae-2038061

https://www.wildflowers-and-weeds.com/Plant_Families/Apiaceae.htm

https://en.wikipedia.org/wiki/Apiaceae

The family Apiaceae includes a significant number of phototoxic species and a smaller number of poisonous species. Some species in the family Apiaceae are cytotoxic.

https://www.researchgate.net/publication/320143752_The_Apiaceae_Ethnomedicinal_family_as_source_for_industrial_uses

https://scholar.google.de/scholar?q=apiaceae+plants+antiquity+medicinal&hl=en&as_sdt=0&as_vis=1&oi=scholart

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3385574/

Plant extracts and oils may act as alternatives to conventional pesticides for malaria vector control. The aim of this study was to evaluate the larvicidal activity of essential oils of three plants of Apiaceae family against Anopheles stephensi, the main malaria vector in Iran.

https://en.wikipedia.org/wiki/Sacsayhuam%C3%A1n

https://www.atlasobscura.com/places/sacsayhuaman

https://de.wikipedia.org/wiki/Prometheus_(Orff)

https://www.zeit.de/1968/13/urworte-orffisch/seite-2

https://www.klassika.info/Komponisten/Orff/Oratorium/1967_01/index.html

https://www.orff.de/werk/theatrum-mundi/prometheus/

On trucks and load carrying and moving:

https://auto.howstuffworks.com/biggest-truck-in-the-world.htm

The giant dump trucks used to haul heavy metal ores out of mining pits weigh in the neighborhood of one million pounds (453,592 kilograms) and can carry and dump more than 300 tons (300,000 kilograms) of material in the back. Where a Honda Fit has 117 horsepower and a Jaguar XF has 300 horsepower, these mining trucks have about 3,000 horsepower available for moving all that mass.

https://fieldlens.com/blog/building-better/biggest-cranes/

SSCV Thiaf. Category: Crane vessel. Lifting Capacity: 14,200 metric tonnes.

But this is a floating crane. When you have a ship floating on water, you can build up to 500.000 or even 1.000.000 tonnes. No problem until a heavy wave hits you, and when the ship is between two high enough wave crests (more than 10 meters), it will just break in two. No problem at all. So if you want to steer such a thing, you have to take care, that you never get between two high enough wave crests, which means anything better than 10 meters which will break your back. If you have ever heard of Monster Waves or Kaventsmänner (Cave-in-men in English). Those broke the backs of many ships already.

Taisun Gantry Crane. Category: Gantry. Lifting capacity: 20,000 metric tons. This is a dock crane which runs on rails. But this is not good enough to transport something over land. On a road maybe. Because with such a heavy load, the road will just become a liquid like the above-mentionen quicksand.

https://en.wikipedia.org/wiki/List_of_largest_monoliths

https://en.wikipedia.org/wiki/Rogue_wave

Rogue waves are an open water phenomenon, in which winds, currents, non-linear phenomena such as solitons, and other circumstances cause a wave to briefly form that is far larger than the "average" large occurring wave (the significant wave height or 'SWH') of that time and place. The basic underlying physics that makes phenomena such as rogue waves possible is that different waves can travel at different speeds, and so they can "pile up" in certain circumstances – known as "constructive interference". (In deep ocean the speed of a gravity wave is proportional to the square root of its wavelength—the distance peak-to-peak.) However other situations can also give rise to rogue waves, particularly situations where non-linear effects or instability effects can cause energy to move between waves and be concentrated in one or very few extremely large waves before returning to "normal" conditions.

Once considered mythical and lacking hard evidence for their existence, rogue waves are now proven to exist and known to be a natural ocean phenomenon. Eyewitness accounts from mariners and damage inflicted on ships have long suggested they occurred. The first scientific evidence of the existence of rogue waves came with the recording of a rogue wave by the Gorm platform in the central North Sea in 1984. A stand-out wave was detected with a wave height of 11 metres (36 ft) in a relatively low sea state.^[5] However, the wave that caught the attention of the scientific community was the digital measurement of the "Draupner wave", a rogue wave at the Draupner platform in the North Sea on January 1, 1995, with a maximum wave height of 25.6 metres (84 ft) (peak elevation of 18.5 metres [61 ft]). During that event, minor damage was also inflicted on the platform, far above sea level, confirming that the reading was valid.^[1]

Design und Zeit: Knotensysteme

Hier sind ein paar Zitate aus meiner Dissertation: Design und Zeit:

http://www.noologie.de/ag-dis.pdf

Nicht (so gut) druckbare Systeme gibt (oder gab) es vor allem im indigenen Bereich: wie die Inka-Quipus, die mit Knotensystemen in vielfarbigen Schnüren hergestellt werden, oder die Südsee-Navigatoren-Karten, die aus Stöckchen und Muscheln bestehen. Weiterhin sind sehr verbreitete materielle Transmissionssysteme mit Webtechnik verbunden, sowie mit Flechtwerk (Körben, Wandschirmen, etc.). Diese Transmissionssysteme sind entweder meist schon verschwunden, oder im Zuge der Tourismus- Souvenir-Industrie in ihren Formen und Detailreichtum stark degeneriert. Ein wesentlicher, von der Schrift nicht nachzuahmender Aspekt dieser Systeme, die mit Knoten, Web- und Flechtarbeit zu tun haben, ist, daß es für den Produzenten eine wesentlich andere körperliche Beteiligung bedeutet, ein solches Werk herzustellen. Bei den Knotensystemen, wie den Quipus, gilt das ebenfalls für den Rezipienten. Die körperliche Präsenz und manuelle Performanz hat vor allem eine Auswirkung auf die Aufmerksamkeit und das Gedächtnis. Wie die in vielen Religionen verbreitete Benutzung des Rosenkranzes zeigt, hat das manuelle Bewegen von solchen Strukturen eine besondere neuronale Wirkung, die u.a. unter dem Begriff "Meditation" bekannt ist. Den Kontrast dazu, wie leicht es ist, etwas zu vergessen, das man nur mit den Augen wahrgenommen hat, kann man selber jeden Tag erleben. Die Schrift ist zwar sehr praktisch zum schnellen Schreiben und Lesen, aber nicht gerade optimal für das Behalten von Texten. Das hat Plato schon in seinem "Phaidros" bemängelt: "Denn sie [die Schrift] wird Vergessenheit in den Seelen derer schaffen, die sie lernen... Also nicht für das Gedächtnis, sondern für das Wieder-Erinnern hast du ein Elixier erfunden." (247c).[298]

A wide application of knots is for record keeping. Ascher (1981), Haarmann (1990: 56-60), Haarmann (1997: 677), Ifrah (1991: 16, 33, 47, 114, 121-128), Scharlau (1986: 80-93), Boone (1994: 198-199, 234-239, 241, 259, 284, 295, 299), (Encarta: Inca). This has been found on all continents, for example a wide use in China. (Scharlau 1986: 81), (Ifrah 1991). Most remarkable is its use in the Inca quipu system, since here is a case of a civilization which didn't use writing[476] but used this notation system as main tool for the administration of a very large territory measuring 4000 km in its longest extent, with the additional difficulty of mountainous terrain, and no horses or other animals for quick transportation available. The solution for a fast long range communication and transportation system to exclusive imperial use, was the relay courier system. A human long range runner cannot carry a heavy load, and therefore a very lightweight but durable CMM was needed. It is generally assumed that only specific types of numerical data were encoded with an intricate system of colored knots in a many-stranded rope. Scharlau (1986: 87-89), citing Ascher (1981). An investigation of a quipu containing astronomical information is in Zuidema (1986: 341-351). Some accounts indicate that it was possible to encode complete narratives into the quipu. Menninger (1957/58: II,62): "Bericht von Garcilasso de la Vega, der Sohn einer Inkaprinzessin und eines Spaniers." Scharlau (1986: 263<79>). See also the discussion in Scharlau (1986: 80-93).

Color as coding dimension

The studies on indigenous use of color in CMM, Silverman (1991), Barthel (1971), of quipus and Andean weaving patterns, quillcas, indicate that the informational dimension of color was utilized in more depth and detail than in the European CMT. European {writing / printing} is largely color insensitive (black / white) because of technology. Since color printing is more expensive than black and white, this informational dimension tends to be used less in the western CMT after the printing revolution. Illich (1988: 50) notes that color was widely used in earlier European manuscripts[486] and even more so in Arabic writing. A notable case of extenxive color use in Western CMT is of course art, and the craft of map making. Tufte (1990), (1992) gives ample information on the informational usage of color, especially where it can convey information "at a glance" extremely quickly, through judicious usage of the eye's vast capacity of color processing, that is entirely cut out in the black/white alphabetic technology. With modern multimedia computer technology, color begins to be used on a wider scale, but there is little knowledge how to apply it wisely. Tufte (1990: 82, 88) describes some of the garish misuse of color by aesthetically untrained software designers who have suddenly the color palettes of computer video available, but don't quite know how to use them.

Quipu mnemotechnics

When the European and South American cultures clashed in the conquista, there arose many issues of cultural domination. Besides the brute dominance factor of "guns, germs and steel" (Diamond 1997: 67-82), an important question is whether the Inca quipu system could be shown to have qualities that the European writing system lacked. This (so far hypothetical) factor is here called the quipucamayoc mnemotechnics. The further question to ask is, if the prior discussions in the anthropological literature of the quipu may have systematically omitted relevant material.[487] The prior interpretations focus on the aspect that quipu may be limited in its semantic expressibility because it cannot encode language. Scharlau (1986: 89): "... Grenzen. All das was nicht in irgendeiner Weise quantifizierbar ist, kann offenbar nicht dadurch festgehalten werden." This may contain a misconception that could have been created as consequence of the specific attention that the Spaniards (as the not-so-objective-and-impartial documentors of the last remaining traces of quipu mnemotechnics) concentrated on the numeric statistical value of the quipu as devices to extract tribute and taxes from the population. It is easy to understand that the Spaniards, after destroying all the quipus they could locate (and probably killing all the quipucamayoc they found as well), (Scharlau 1986: 84), then belatedly noticed that after they had carried off all the booty and loot from their conquista, that the administration of their newly acquired territories suffered terribly from lack of statistical information, and then they were told by the natives that this had worked perfectly well with the quipu system that the conquistadores had just destroyed so diligently. So the Spaniards tried to preserve the last bits of the knowledge that was encoded in them for the purpose of extorting the tributes like the Inca rulers had done so expertly before them. Engl (1991: 156, 203-204, 359-370, 400-406), Scharlau (1986: 89-90).

We will now ask the converse question: what could have been the special advantage of the quipu mnemotechnics, which the quipucamayoc used, and could this have been something beyond the expressive range of alphabetic writing? Scharlau makes reference to Guaman Poma de Ayala, who attempts to describe in his work the old quipu-order with the new medium of alphabetic writing (1986: 92). Of course[.386], Guaman as a member of the conquered society was obviously not able to stand up and declare that the categorical ordering system developed by the quipucamayoc that was embodied in their mental operation modes, (or their CMA in the present context), was superior to anything that the Spaniards could use, and was unparalleled in all symbolic productions of humanity, until the 20th century, when structural formal grammars were invented and employed in computer software technology. The strands of the quipu could be used for categorical ordering systems that are described with technical formal grammars. See Bauer (1971,II: 100-144), Brauer (1968: 108-115). It can only be inferred indirectly that the quipu may have been the ideal medium for a structural categorical notation and (perhaps) it could have been developed further in this direction towards a superior structural categorical mentality, had the Spaniards not cut the whole culture short[.387]. Scharlau (1986: 84).

Since the Spaniards had so diligently destroyed all the data material and all the memory carriers of the Inca society, there is probably no way to get positive evidence for such a hypothesis[.388]. All that is possible here, is to present an indirect analogy in form of a structural grammar system of ritual as is described in detail by Staal (1982), (1986), (1989), in his description of the science of ritual.

Arts and Crafts Traditions, Healing Traditions, The Extra-Verbal Aspect

All the Arts and Crafts Traditions have a Material Aspect, but also an Immaterial one. This is the skill, which is imparted from the master to the student. This can only by transmitted by Learning by Doing. And therefore it is not sufficient to give a Verbal Description of these Techniques. Even if there are diagrams and pictures included. As much as a dentist or a medical doctor cannot learn by a book. In the WWII, the US Army trained its medic soldiers by books alone. But they had all the wounded soldiers to train on. One can be sure that the first 100 or so wounded soldiers were not so lucky when treated by the in-experienced medical teams. (See also: The M.A.S.H. Series in US Television). Therefore, the Immaterial Side of these Traditions need to be considered as well. A list of the respective videos can be found in the Noology Video Archive:

http://www.noologie.de/video.txt

See: doku-craft-handwerk-art

The Following is an Extrakt from "Design und Zeit":

The Craft Traditions

Bernard (1985), Bücher (1924), Leroi-gourhan (1984). The arts and crafts of humanity always involve kinemorphics. Doing manual work implies the very complex and coordinated movement of the body. The kinetic interplay of work piece, tools, and body movement unfolds in sets of kinemorphic patterns typical for each combination. Therefore the arts and crafts traditions had built up a vast and rich cultural transmission repertoire of body motions and experiences that are totally inadequate to cover when the crafts are only considered under the utilitarian viewpoint that they are necessary to fabricate certain material objects. According to Morris, the highest levels of craftsmanship and precision, as well as extreme esthetic value of the objects created in this tradition, had reached, and passed its culmination in former ages, and in far away cultures. Morris (1986: 45-78, 79-110). Today, the craft traditions of civilizations are becoming extinct, together with much indigenous cultural diversity, and the natural species diversity . The exception that proves the case is the tradition of the French Guild "Companions du Devoir", that is keeping the European heritage of the manual work alive, as described by its current leader, Bernard (1985: 14): "Its goal is 'the professional, moral, and spiritual perfection of its members' through manual work and the simultaneous nurturing of conscience". Another exception is Japan which holds its master craftsmen as "living national treasures".

These Youtube Video keywords give some examples:

Handwerk-Traditionen /// Aussterbende

Arts and Crafts Traditions

Gold Smithing

Lost Gold in Wax Technique

Gold in Wax Technique Peru Colombia

Lost Wax Casting Techniques, Bronze

African Iron Smelting

African Iron and Bronze Smithing Benin

Katana Smithing Japan

A long playlist of Arts and Crafts Videos can be found here:

Der Letzte seines Standes - Der Kalkbrenner vom Kochelsee | Doku

https://www.youtube.com/watch?v=KYQRev6q68w&list=PL-nn1kUPuL5wc8HlEh6UftA52ohnVKBES

https://www.youtube.com/watch?v=KYQRev6q68w

Japanese Woodworking and joining

https://www.youtube.com/watch?v=PNT7BjPPnzc&list=PLki5vlcEIRg2Fg9X6_1Qb8gxAIMmA5HU4

Javanese Kriss smithing

Kris Sword - Weapon of South-East Asia

https://www.youtube.com/watch?v=zy4Rdk_8vYI

https://en.wikipedia.org/wiki/Kris

https://en.wikipedia.org/wiki/Javanese_culture

https://www.pinterest.de/pin/354799276864395626/

Meteorite Iron

Campo del Cielo: Etching an Iron Meteorite

https://www.youtube.com/watch?v=IE39xKpLJqA

King Tut's Dagger Made of Gold and Iron from Meteorite

https://www.youtube.com/watch?v=YHBr_APHPtQ

Iron Meteorites contain veins and arteries some will contain chelated DNA

https://www.youtube.com/watch?v=WSMD1L1lzdg

Time Lapse Acid Etch of Campo Del Cielo Meteorite Revealing Widmanstatten Patterns

https://www.youtube.com/watch?v=ij3vab5cdYs

https://en.wikipedia.org/wiki/Meteoric_iron

https://en.wikipedia.org/wiki/Iron_meteorite

The Riace Bronces

The most astonishing Accomplishment, of Antiquity, between the Antikythera Mechanism,

and the Pantheon in Rome, which are not reproducible today, with All Our Technology,

are The Riace Bronces:

https://en.wikipedia.org/wiki/Riace_bronzes

http://www.noologie.de/soter-pic/Reggio_calabria_museo_nazionale_bronzi_di_riace.jpg

https://www.youtube.com/watch?v=mcvxM_ydaKA

https://www.youtube.com/watch?v=8j04HYs1qnE

https://www.youtube.com/watch?v=mYeDZ1wjTtM

https://www.google.com/search?q=riace+bronzes+photos&tbm=isch&source=iu&ictx=1&fir=v26bEtAy_M8JgM%253A%252C65YonFIrd0DnYM%252C_&vet=1&usg=AI4_-kREVoBT4t4UfN4PLW8ktBnrKmKLsA&sa=X&ved=2ahUKEwi8pIjaubThAhWiVBUIHfdVAe0Q9QEwAHoECBsQBA#imgrc=v26bEtAy_M8JgM:

Die Goldschmiede-Techniken von Gold in Wachs

Die extrem filigranen Formen der "Gold im Wachs" Techniken sind mit normalen Goldschmiede-Techniken wie Treiben und Auflöten von Teilen überhaupt nicht machbar. Das hat eine Menge Kunsthistoriker in die Irre geführt. Denn man kann die winzigsten Teilchen auf einem Schmuck- oder Ritual-Stück vorher in Wachs modellieren, und dann giessen. Das beherrschten die kolumbianischen und peruanischen Goldschmiede perfekt. Sie hatten dazu auch noch viele verschiedene Variationen von Wachs, die sie von verschiedenen Bienen und anderen Wachs-Insekten bekommen hatten. Soviel ich weiss, weiss niemand heute mehr etwas von den Bienen- Apis- Kulturen der Ur-Amerikaner. Siehe dazu auch noch das entsprechende Kapitel bei Vergilius.

https://www.the-tls.co.uk/articles/public/poem-week-bees-virgils-georgics-book-iv/

https://en.wikipedia.org/wiki/Virgil

Ganz besonders interessant ist die Nachbildung einer Bienenwabe in Gold, mit der "Gold im Wachs" Technik, die dem Daedalus zugeschrieben wurde. Dabei ist das die einfachste Technik, die Mann sich denken kann. Man nimmt einfach eine richtige Bienenwabe, und holt alles heraus, was nicht Wachs ist, und dann macht man eine Gussform aus geschlämmtem Lehm daraus. Presto! Einfacher geht es wirklich nicht. Das hatten nur die neuzeitlichen Kunsthistoriker gar nicht im Sinn, denn die dachten, wenn es nicht kompliziert geht, dann geht es gar nicht.

https://uwaterloo.ca/earth-sciences-museum/resources/mining-canada/age-old-techniques-goldsmith

When Michael Ayrton, the painter, and the goldsmith, John Donald, succeeded in reproducing the legendary golden honey-comb of Dedalus, they were asserting a truth about the past which was new to many people. Most of us are inclined, when we come face to face with one of those great examples of the art of the goldsmith, wrought in ancient times, to wonder how such things could possible have been accomplished by primitive smiths, using primitive tools and labouring in primitive workshops. Those who challenged Michael Ayrton’s statement in his biography of Dedalus, that a golden honeycomb ‘was a far less miraculous achievement to a metal worker than to an historian’, were guilty of just this sort of misapprehension. They were completely underestimating the inherited skills, resourcefulness and technological know-how, of the ancient craftsmen, in particular, the goldsmiths....

The legendary ingenuity with which Dedalus is credited was by no means unique. The golden splendours which are among the chief attractions of the museums of the world today suggest that skill and ingenuity were commonplace in the palace workshops which half a dozen civilizations supported. Of course, not all the craftsmanship of the past was impeccable.

http://www.visual-arts-cork.com/goldsmithing.htm

https://en.wikipedia.org/wiki/Beekeeping

https://www.jstor.org/stable/641360

https://en.wikipedia.org/wiki/Goldsmith

The Art of Goldsmithing: From Ancient Greece to Modern Masters

https://life.intercontinental.com/sg/fascination-sg/the-art-of-goldsmithing-from-ancient-greece-to-modern-masters/

The Ancient Lost Wax Method - L'École des Arts Joailliers

https://www.youtube.com/watch?v=HJczuAu_Ptg

Lost Kingdoms of South America (2013) Ep3 Lands of Gold

https://www.youtube.com/watch?v=_sovvzUAVoA&t=1067s

Minute 24:55

Lost Wax Gold Jewellery Vacuum Casting Process Machine.mp4

https://www.youtube.com/watch?v=R1D1H4-epUU

How to craft gold like ancient Colombians

https://www.youtube.com/watch?v=v2Tz76UkTkY

Lost Wax Metal Casting Dhokra

https://www.youtube.com/watch?v=33eaqnm_eKk

Bronze Casting

https://www.youtube.com/watch?v=XZHLmG8DRbY

Schwabach bei Nürnberg die Goldschlägerstadt

https://www.youtube.com/watch?v=bUHF-D4ANVw

Cleveland Institute of Art: The Masters Series - John Paul Miller

https://www.youtube.com/watch?v=H0z8m1fP0Zs

Images of Goldsmithing

http://www.noologie.de/soter-pic/330px-Christus_saint_eloi_orfvre.jpg

http://www.noologie.de/soter-pic/330px-Goldschmiedewerkstatt.jpg

http://www.noologie.de/soter-pic/450px-Goldworker_in_Baghdad.jpg

http://www.noologie.de/soter-pic/Beruf_^_Handwerk_^_Goldschmied.jpg

http://www.noologie.de/soter-pic/Gold_and_Silver_Smith_Lucknow_India_1890.jpg

http://www.noologie.de/soter-pic/goudsmid_in_de_Karolanden.jpg

http://www.noologie.de/soter-pic/Goudsmid_Pa_Soerau_gereedschap_Karolanden.jpg

http://www.noologie.de/soter-pic/goudsmidwinkel_Atjeh_TMnr_10014478.jpg

http://www.noologie.de/soter-pic/Mendel_II_095_v.jpg

Peter Bauhuis

http://abc.artfree.de/grid9

Ein besonderes "Schmankerl" der heutigen und heimischen (in Bayern) Goldschmiede- und -Giesser- Kunst wird uns von Peter Bauhuis präsentiert: Der Galliumhort von Obertraun.

Siehe: Peter Bauhuis @ Archäologische Staatssammlung

In einer kleinen originellen Sonderausstellung "Peter Bauhuis: Der Galliumhort von Obertraun" ist vom 16. März bis zum 8. Mai 2011 eine künstlerische Adaption eines "archäologischen Befunde s" zu entdecken. Der "Depotfund",1991 angeblich am Fusse des Dachsteingletschers geborgen, wird erstmals der Öffentlichkeit in vollem Umfang präsentiert. Völlig unbekannt in der Kunstgeschichte ist seine Materialität: Die Arm-, Finger- und Halsringe bestehen aus Gallium, einem Metall, das bei Körpertemperatur schmilzt.

Das hatte in der Archäologischen Staatssammlung damit für einiges Aufsehen gesorgt. Besonders, weil er niemanden erzählt hatte, dass der Galliumhort von Obertraun seine eigene Kreation war.

http://abc.artfree.de/grid9

http://abc.artfree.de/essential_grid_category/project

http://abc.artfree.de/essential_grid/gallium

https://www.google.de/search?q=Peter+Bauhuis:+Der+Galliumhort+von+Obertraun&tbm=isch&source=hp&sa=X&ved=2ahUKEwjh3-TloNzgAhWKDOwKHQrsARsQsAR6BAgEEAE&biw=1442&bih=729&dpr=1.13

The Theogony of Hesiodos: The Origin of All Gods

TH 115: Ex archaes, kai eipath', hoti genet auton.

TH.116: Etoi men protista Chaos genet': Autar epeita.

TH.114 ταῦτά μοι ἔσπετε Μοῦσαι Ὀλύμπια δώματ' ἔχουσαι

TH.114 Tell me of these things, Muses that dwell on the heights of Olympus,

TH.115 ἐξ ἀρχῆς, καὶ εἴπαθ', ὅτι πρῶτον γένετ' αὐτῶν.

TH.115 From the beginning, and say which first of them came into being.

TH.116 ἤτοι μὲν πρώτιστα Χάος γένετ': αὐτὰρ ἔπειτα

TH.116 First of all chaos came into existence, thereafter however

TH.117 Γαῖ' εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ

TH.117 Broad-bosomed earth took form, the forever immovable seat of

TH.118 ἀθανάτων οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου,

TH.118 All of the deathless gods who inhabit the heights of Olympus,

TH.119 Τάρταρά τ' ἠερόεντα μυχῷ χθονὸς εὐρυοδείης,

TH.119 And murky Tartarus, tucked in a cleft of extensively travelled

TH.120 ἠδ' Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι,

TH.120 Earth, also Eros, most beautifula god among all the immortals,

TH.121 λυσιμελής, πάντων τε θεῶν πάντων τ' ἀνθρώπων

TH.121 Loosening limbs, dominating the hearts and the minds and the well-laid

TH.122 δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν.

TH.122 Plans both of all the immortals and all of susceptible mankind.

TH.123 ἐκ Χάεος δ' Ἔρεβός τε μέλαινά τε Νὺξ ἐγένοντο:

TH.123 Next out of Chaos with Erebus black Night too was engendered,

TH.124 Νυκτὸς δ' αὖτ' Αἰθήρ τε καὶ Ἡμέρη ἐξεγένοντο,

TH.124 And out of Night were the Aether and Daylight together begotten,

TH.125 οὓς τέκε κυσαμένη Ἐρέβει φιλότητι μιγεῖσα.

TH.125 Whom she conceived after lying with Erebus lovingly, and bore.

TH.126 Γαῖα δέ τοι πρῶτον μὲν ἐγείνατο ἶσον ἑωυτῇ

TH.126 Earth to begin with engendered her first born, star-studded Heaven,

TH.127 Οὐρανὸν ἀστερόενθ', ἵνα μιν περὶ πάντα καλύπτοι,

TH.127 Equal in size to herself, to conceal her on every side, in

TH.128 ὄφρ' εἴη μακάρεσσι θεοῖς ἕδος ἀσφαλὲς αἰεί,

TH.128 Order to furnish a solid foundation for the blessed forever.

TH.129 γείνατο δ' οὔρεα μακρά, θεᾶν χαρίεντας ἐναύλους

TH.129 Next she gave birth to immense, high mountains, the pleasant retreats of

TH.130 Νυμφέων, αἳ ναίουσιν ἀν' οὔρεα βησσήεντα,

TH.130 Goddesses, nymphs who inhabit the glens of the mountainous woodlands.

TH.131 ἠδὲ καὶ ἀτρύγετον πέλαγος τέκεν οἴδματι θυῖον,

TH.131 Also she bore the unfathomable deep with its wind-driven swells, the

TH.132 Πόντον, ἄτερ φιλότητος ἐφιμέρου: αὐτὰρ ἔπειτα

TH.132 Sea, but without the assistence of love or desire; after she had

TH.133 Οὐρανῷ εὐνηθεῖσα τέκ' Ὠκεανὸν βαθυδίνην

TH.133 Slept with Uranus (the Sky) she gave birth to the eddying Ocean,

TH.134 Κοῖόν τε Κρεῖόν θ' Ὑπερίονά τ' Ἰαπετόν τε

TH.134 Coios and Creios, Hyperion, Iapetus, Thea and Rhea,

TH.135 Θείαν τε Ῥείαν τε Θέμιν τε Μνημοσύνην τε

TH.135 Themis, Mnemosyne, golden-wreathed Phoebe and lovable Tethis;

TH.136 Φοίβην τε χρυσοστέφανον Τηθύν τ' ἐρατεινήν.

TH.136 (blank line)

TH.137 τοὺς δὲ μέθ' ὁπλότατος γένετο Κρόνος ἀγκυλομήτης,

TH.137 Heaven and Earth bore, last of their children, intelligent Cronos

The Rat Temple in Bikaner

There is a Temple for the Rats in Bikaner. The Rats are also A Divinity.

They are the Incarnation of the Goddess Kali.

https://en.wikipedia.org/wiki/Karni_Mata_Temple

They are VERY holy.

More I Cannot Say. Because the Holy Goddess Kali will revenge on me.

I don't want that.

Just because of THE HOLY ORDER OF THE THUGGEES. !!!

https://www.google.com/search?q=rat+temple+bikaner&tbm=isch&source=hp&sa=X&ved=2ahUKEwjUqqzb35bhAhVDalAKHYtZADsQsAR6BAgaEAE&biw=1403&bih=722&dpr=1.13

https://www.tourmyindia.com/states/rajasthan/karni-mata-temple.html

https://www.go2india.in/rajasthan/karni-mata-temple.php

Wittgenstein und die Dinge, die extra-verbal sind

Die Philosophie sieht es als ihre Aufgabe, alle Dinge der Welt verbal zu beschreiben und zu erklären. Und wenn sie nicht zu erklären sind, so sollte die Philosophie sie wenigstens systematisieren. Es besteht also ein Anspruch, dass die Dinge dieser Welt kommensurabel sind mit der Ausdrucksfähigkeit der verbalen Sprache. Dies ist in seinem Kern ein Logozentrismus, in der Form: "En archae en ho logos". Im Anfang war das Wort. Zitat aus Joh. 1.1. Damit ist natürlich Gottes Wort gemeint, und nicht des Menschen Wort. Die in unserem vorliegenden Ansatz formulierte Meinung ist: Es gibt viele Dinge in dieser Welt, die nicht mit einem oder vielen Worten ausgedrückt werden können. Dazu ist hier ein Zitat zu Wittgensteins berühmten Ausspruch, aus meiner Dissertation:

Design Und Zeit: Kultur Im Spannungsfeld Von Entropie, Transmission, und Gestaltung

http://www.noologie.de/desn23.htm

17. Criticism and defects of writing and language

If alphabetically reinforced logocentrism has indeed influenced the thinking of the elites of our Western cultures in such a subtle and profound way as to have erected an invisible conceptual barrier and a filter for our experience around us, then it seems useless to try to use this very same medium of the alphabet for a demonstration of its own weaknesses and drawbacks, the accounting of all those instances where verbal description is not the ideal, nor a suitable form of cultural expression or transmission. For demonstration, we may borrow the famous aphorism 7 of Wittgenstein's tractatus: (Wittgenstein 1969: 83)

Wovon man nicht sprechen kann, darüber muß man schweigen [521].

There is an obvious answer:

Wovon Du nicht sprechen kannst, das mußt Du tanzen, singen, musizieren,

töpfern, schreinern, schmieden, weben, spinnen, malen, streicheln und massieren [522]. (A.G.)

The Logos Cultural Complex

(Encarta: Logos): "Logos" (Greek: "word," "reason," "ratio"), in ancient and especially in medieval philosophy and theology, the divine reason that acts as the ordering principle of the universe.

The 6th-century BC Greek philosopher Heraclitus was the first to use the term Logos in a metaphysical sense. He asserted that the world is governed by a firelike Logos, a divine force that produces the order and pattern discernible in the flux of nature. He believed that this force is similar to human reason and that his own thought partook of the divine Logos.

The 1st-century AD Jewish-Hellenistic philosopher Philo Judaeus employed the term Logos in his effort to synthesize Jewish tradition and Platonism. According to Philo, the Logos is a mediating principle between God and the world and can be understood as God's Word or the Divine Wisdom, which is immanent in the world.

At the beginning of the Gospel of John, Jesus Christ is identified with the Logos made incarnate, the Greek word logos being translated as “word” in the English Bible: “In the beginning was the Word, and the Word was with God, and the Word was God. ... And the Word became flesh and dwelt among us ...” (John 1:1-3, 14). John's conception of Christ was probably influenced by Old Testament passages as well as by Greek philosophy, but early Christian theologians developed the conception of Christ as the Logos in explicitly Platonic and Neoplatonic terms (see NEOPLATONISM). The Logos, for instance, was identified with the will of God, or with the Ideas (or Platonic Forms) that are in the mind of God. Christ's incarnation was accordingly understood as the incarnation of these divine attributes."

The above quotation from the encyclopedia gives a short genealogy of the logos cultural complex in western thought. Its significance as one of the core tenets of western Christian religion and therefore the western cultural fabric is illustrated with the quotation from John 1:1. The standard bible translations, that translate logos as "the word", commit, strictly speaking, a translation error. In the original Greek version, the logos forms a complex of meaning that is much wider than just "a word". [518] This is evident by the Heraklit use of the term and by tracing the greek etymology of logos. The logos was harnessed to the aims of the religions of the book and bound to the word as it was preserved in writing. Goethe takes up this issue in his Faust.

https://aeon.co/essays/what-is-truth-on-ramsey-wittgenstein-and-the-vienna-circle

We must avoid the ‘absurd position’ of the child in the following dialogue: ‘Say breakfast.’ ‘Can’t.’ ‘What can’t you say?’ ‘Can’t say breakfast.’ Most famously, Ramsey quipped: ‘But what we can’t say we can’t say, and we can’t whistle it either.’

Ramsey had two objections to Wittgenstein’s view that philosophy is nonsense and should be abandoned. First, Wittgenstein cannot argue for a particular view of the nature of meaning, a consequence of which is that the very argument for that view is meaningless. We do in fact understand Wittgenstein’s philosophical argument. It is not a ladder that, once climbed, needs to be kicked away, as Wittgenstein advised in the Tractatus. Second, this kind of philosophy is impoverished. If, as Wittgenstein holds, philosophy’s task is to take the propositions of science and ordinary life and ‘exhibit them in a logical system with primitive terms and definitions’, philosophy really is of not much use at all. In a note from 1929 he said:

The standardisation of the colours of beer is not philosophy, but in a sense it is an improvement in notation, and a clarification of thought.

We cannot really picture the world as disconnected selves; the selves we know are in the world. What we can’t do we can’t do and it’s no good trying. Philosophy comes from not understanding the logic of our language; but the logic of our language is not what Wittgenstein thought. The pictures we make to ourselves are not pictures of facts.

If a proposition is a picture of the world, disconnected from any reference to the self whose picture it is, then we are totally vulnerable to skepticism or solipsism. How are we to bridge the gap between ourselves and that world? How can we even make claims about that world? Wittgenstein’s primary world ‘contains no thought’. If we want to understand the world, we must not neglect the ‘subjective side’. Ramsey thought that Carnap made the same ‘mistake’:

Logos, Nous und Ratio bei Heidegger

Die Wahl der Begriffe Noos und Logos basiert auf der Überlieferung der Schrift des Parmenides (Frag. VI), und der Interpretation, die Heidegger dazu gegeben hat. Hier sind die wichtigen Zitate:

Heidegger, WHD, 105: "chrae to légein te noein t' eon emmenai.

Nötig ist zu sagen und zu denken, dass das Seiende ist."

Heidegger, WHD, 128: "Das Gefüge von légein und noeín ist der Grundzug des Denkens, das sich hier ins Wesen regt. Das Denken ist demnach kein Greifen, weder ein Zugriff auf das Vorliegende, noch ein Angriff dagegen... Das Denken ist kein Be-greifen. In der hohen Frühe seiner Wesens-entfaltung kennt das Denken noch nicht den Begriff."

Heidegger: WHD, 127: Die Verkoppelung von légein und noeín als Aussagen und als Vernunft schlägt sich in dem nieder, was die Römer die ratio nennen. Das Denken erscheint als das Rationale. [AG: Der Logos ist die Ratio]. Ratio stammt vom Zeitwort reor. Reor besagt: etwas für etwas nehmen: noeín; dies ist zugleich: etwas als etwas darlegen: légein. Die Ratio wird zur Vernunft. Über sie handelt die Logik. ...

[AG: Es wäre hier besser zu sagen, der Verstand.]

In der ratio verschwindet jedoch das ursprüngliche Wesen von légein und noeín. Mit dem Aufkommen der Herrschaft der ratio kehren sich alle Verhältnisse um. Denn jetzt erklären die mittelalterliche und die neuzeitliche Philosophie das griechische Wesen von légein und noeín, von logos und nous aus ihrem Begriff der ratio her. Diese Erklärung klärt jedoch nicht mehr auf, sondern sie verdunkelt. Die Aufklärung verfinstert die Wesensherkunft des Denkens. Sie sperrt überhaupt jeden Weg in das Denken der Griechen ab. ...

[Die] Frage: Was heisst Denken? ...

Von dieser verborgenen Frage entfernt sich die Philosophie am meisten, wenn sie auf den Gedanken gebracht wird, das Denken müsse mit dem Zweifeln beginnen.

"Das Denken müsse mit dem Zweifeln beginnen" bezieht sich auf Descartes (cogito ergo sum), und so sind es m.E. diese beiden, Augustinus und Descartes, die grossen Denker, die das abendländische Denken auf seine Ab- und Holz-Wege gebracht haben. Siehe dazu:

http://www.noologie.de/noo203.htm#fn164

http://www.noologie.de/noo203.htm#Heading54

http://www.noologie.de/noo203.htm#Index2440

Siehe auch: Heidegger, WHD, p. 16:

"Bei der Uneinigkeit der Philosophie darüber, was das Vorstellen im Wesen sei, gibt es offenbar nur einen Ausweg ins Freie. Man verlässt das Feld der philosophischen Spekulationen und untersucht erst einmal sorgfältig und wissenschaftlich, wie es mit den Vorstellungen, die bei den Lebewesen, vor allem den Menschen und Tieren, vorkommen, überhaupt steht. ... Darum kann es nicht verwundern, wenn innerhalb der Psychologie in keiner Weise zur Klarheit kommt, wohin die Vorstellungen eingeordnet werden: nämlich der Organismus des Lebendigen, das Bewusstsein, die Seele, das Unbewusste und all die Tiefen und Schichten, in die der Bereich der Psychologie gegliedert wird."

Die Phänomenologie bei Husserl. Siehe Kunzmann 1991, 192:

"Hinter der Phänomenologie steht die Forderung, sich in der Philosophie aller vorschnellen Weltdeutung zu enthalten und sich vorurteilsfrei an die Analyse dessen zu halten, was dem Bewusstsein erscheint. ...

[Die Phänomenologie sollte sich] auf die intuitive anschaul. Selbstgegebenheit der Phänomene des Bewusstseins gründen. ...

die durchgängige Korrelation zwischen den Vollzügen des Bewusstseins (.z.B. wahrnehmen, erinnern, lieben), die sich auf einen Gegenstand beziehen (Akte des Vermeinens: Noësis, Pl. Noësen) und den Gegenstand, wie er in diesen Vollzügen erscheint (das Vermeinte: Noëma, Pl. Noëmata). ...

Noëma ist nicht der Gegenstand in seiner Wirklichkeit an sich, sondern der in der sinngebenden Funktion der Bewusstseinsvollzüge intentional enthaltene. ...

Die phänomenolog. Einstellung dagegen enthält sich jegl. Urteils über Sein oder Nichtsein der Gegenstände und ermöglicht so die vorurteilsfreie Betrachtung des reinen Bewusstseins. d.h. dessen, was als Phänomene in der Korrelation von Noësis und Noëma gegeben ist."

Extrakt aus der Dissertation: Design und Zeit

http://www.noologie.de/desn23.htm#Index1491

Some more statements serve to illuminate fundamental limitations of verbal language and writing and in the cultural transmission:

Staal (1986: 251): Oral transmissions over large stretches of time and space compromise first of all language, which is at the same time the most complex system that is being transmitted, and the medium through which many other transmissions are orally transmitted - including folklore, jokes, stories, laws, myths and epics. Many, but not all: for other features of human knowledge and activity, including music, art design, ritual, technology and science, are transmitted not only without writing but also without language. Examples include not only cutting, digging, aiming or planting, but also at least some of the features of musical scales and melodies, visual patterns, motifs and shapes, dances, stellar constellations, cooking, the construction of ploughs, weapons and altars, and the elements of arithmetic and geometry.

Boone (1994: 10): The notion that spoken language is the only system that allows humans to convey any and all thought fails to consider the full range of human experience. Certainly speech may be the most efficient manner of communicating many things, but it is noticeably deficient in conveying ideas of a musical, mathematical, or visual nature, for example. It is nearly impossible to communicate sound through words; instead, one uses a musical notation that has now beome standard in 'Western cultures'... Dance, too, cannot adequately be described verbally; instead, the subtle details of choreography can be recorded through one of several dance notations (Owen 1986). The notational systems of mathematics and science were also developed precisely because ordinary language could not "express the full import of scientific relationships" as Stillman Drake has explained... Since "structure is generally more efficiently depicted than described," complex structural diagams and even three-dimensional models function instead of words and sentences to convey information. Such diagrams "led to the very complex three-dimensional models required in the solution of the double-helix structure of DNA"... (Drake 1986: 153). As Drake (1986: 147) has summarized: "The pictures we form in science may be ordinary grammatical statements or they may be special notation systems or they may be quite literally pictures drawn to represent structural relations among external objects, actual or hypothetical. Structural relations are frequently perceptible at a glance when they would be very cumbersome to describe in words, and might not be as efficiently conveyed by equational or other mathematical notations. Pictorial notations are often valuable in physics, as for instance in crystallography. They are still more useful in chemistry, which in its beginnings in modern form was faced with problems different in kind from those of early modern physics - problems of structure and combination rather than of motion and force".

Birdwhistell (1970: 188): For the cinesicist, silence is just as golden as are those periods in which the linguistic system is positively operative.

Isadora Duncan, in Staal (1989: 116): If I could tell you what it meant there would be no point in dancing it.

@:PARADOX_QUEST

Haarmann (1997: 680): As alphabetic writing has, since antiquity, dominated literacy in all parts of civilized Europe, it has exerted a profound impact on European people's mentality, their reasoning about culture and their world view.

@:BOONE

Boone (1994: 3): Most of the scholars who think and write about writing consider writing to be alphabetic writing, normally referring to one of the modern alphabetic scripts; this tends to rest as a basic assumption from which their arguments grow. My intent is to confront this common definition of 'writing' and our notions of what constitute writing systems, to explode these assumptions. We have to think more broadly about visual and tactile systems of recording information, to reach a broader definition of writing.

Boone (1994: 4): Jacques Derrida in Of Grammatology has argued this position on a much wider and more theoretical level. Acknowledging the fundamental ethnocentrism, the logocentrism, that has controlled the concept of writing, he argues for the invalidity of the traditional definition of writing as a utensil to express speech, noting that "writing no longer relates to language as an exterior or frontier". Instead, he explains that "the concept of writing exceeds and comprehends that of language"; it embraces language but goes beyond it (Derrida 1976: 3, 6-9, 30-52)... Here my intent is... the reformation of a definition of writing that allows us to consider both verbal and nonverbal systems of graphic communication.

Boone (1994: 3): ... there is that tendency to think of writing as visible speech and an evolutionary goal... In indigenous America, visible speech was not often the goal...

Boone (1994: 4-5): We are all aware of the commonly held belief among those scholars and particularly linguists who focus on Europe and Asia that Pre-Columbian cultures did not yet develop 'true writing'. We have heard terms such as illiterate, nonliterate, and preliterate applied to these peoples. Clearly the term 'illiterate', with its meaning of 'uneducated', is simply a pejorative misuse of the word...

We see this in most studies of writing -- from Isaac Taylor ... Leonard Bloomfield... Isaac Gelb... David Diringer... John DeFrancis... These all expound the common view of writing as written language, and they fashion various evolutionary models for the 'development' of writing that culminates in alphabetic script .

Just as people and nations fashion their histories to eventuate in themselves, writing specialists have constructed the history of writing to result in modern alphabetic systems. In these histories, indigenous American systems [515] lie either at the beginning of or outside the developmental sequence.

Boone (1994: 5): Almost all the scholars who have looked seriously at writing systems in their general sense have defined writing as spoken language that is recorded or referenced phonetically by visible marks. Since many of these scholars are linguistis, it would seem natural for them to tie writing to speech... [as do] Archibald Hill, Walter Ong, and anthropologist Jack Goody... historians like Michael Camille and M.T. Clanchy... The Chinese-language specialist John DeFrancis has perhaps been the most adamant on this point. His "central thesis is that all full systems of communication are based on speech. Further, no full system is possible unless so grounded," and he dismisses all nonspeech writing as "Partial/ Limited/ Pseudo/ Non-Writing" (DeFrancis 1989: 7,42)...

Boone (1994: 9): What is most alarming about these statements and view is that they are based on harmfully narrow views of what are thought and knowledge and what constitutes the expression of these thoughts and this knowledge, and they summarily dismiss the indigenous Western Hemisphere. It is time that we realize that such views are part of a European/Mediterranean bias that has shaped countless conceptions -- such as 'civilization', 'art', and the 'city' -- that were defined according to Old World standards and therefore excluded the non-Western and non-Asian cultures. An expanded epistemological view would, and should, allow all notational systems to be encompassed. If [these] phenomena are to be considered objectively, a broader view is required. It is easy to see the fallacy of the assumptions on which most definitions of writing are based.

@:BEDNARIK

Bednarik (1994: 141): The term 'prehistoric' refers generally to an ethnocentric whim dividing human history by the advent of writing. This division is offensive to the peoples being studied by the prehistorians; it is based on the application of an alien cultural concept to their cultures and denotes the ethnocentricity of that approach. It involves an implicit but unsupportable assumption that oral transmission of traditional knowledge is less reliable than its written transmission and its interpretation by 'specialists'. Not only is this a non-refutable proposition, but there are valid arguments in favor of the opposite view, and indigenous peoples throughout the world are entitled to disagree with Eurocentric models in 'science'. The Aboriginal people of Australia, for instance, vigorously oppose the ideology implicit in the term 'prehistoric'. It is used here merely to the subjective study of early cultures by members of an alien society who are engaged in creating that society's constructs about early cultures.

Bednarik (1994: 141-142): Science itself exists within an anthropocentric and thus subjective frame of reference. It does not explore reality; usually it augments and reinforces anthropocentricity... art itself is the only humanly accessible phenomenon in the real world that humans can study scientifically. I define art as a medium or vehicle externalizing concepts of reality conveying awareness of perceived reality to the sensory erception of the beholder ... Art, therefore, creates and maintains the common reality of humans.

Bednarik (1994: 143-144): The ultimate purpose of 'prehistoric' art studies is to explore the processes that have in some way contributed to the formation of human concepts, and if we were to find means of illuminating the origins of anthropocentricity (the interpretation of reality in terms of the material stimuli experienced by humans) we would be likely also to acquire a new understanding of the limitations it imposes on the human intellect. Such insights may free that intellect from the restrictions imposed by its epistemological limits, in the distant future. The deficiencies of a conceptual model of reality cannot be perceived from within such a model, by the uncritical recourse to the biological intelligence that is its own product ... In an anthropocentric system of reality, ideas or mental constructs must adhere to the system's inherent order not only to be acceptable, but even to be able to be conceived... The processes that led to human models of reality are attributable to the frames of reference created by the early cognitive evolution of hominids.

Dechend (1997: 9): Raising the question about the nature of those clues and traces which might enable us to reconstruct at least some thoughts of early homines sapientes sapientes, we have to state first, that next to no phenomenon should be accepted as "suggesting itself", and "obvious", no instrument, no technique, no rite, no game, no dance. The more fundamental, and the more apparently self-suggesting a technique, the more ingenious the brain that hatched it.

Cosmides (Cited in Pinker 1995: 413): Like fish unaware of the existence of water, anthropologists swim from culture to culture interpreting through universal human metaculture. Metaculture informs every thought... Similarly biologists and artificial intelligence researchers are "anthropologists" who travel to places where minds are far stranger than anywhere any ethnographer has ever gone.

Strecker (1988: 38-39): Anthropologists can indeed learn a lot from the surrealists. Generally speaking they both try to reach the same goal. They both ask the question, 'Who are we?' and embark on a journey to find the answer in terms of 'who we are not'. They differ in that the anthropologist (as ethnographer) journeys in space and his procedure is empirical, while the surrealist travels in the mind and proceeds by ways of the imagination. But both are similarly concerned with overcoming their immediate cultural and social conditions, to see them for what they ultimately are, 'arbitrary systems of control', as the anthropologists might say, or in the more polemical voice of the surrealist, a 'second-rate reality that has been fashioned by centuries of worshipping money, races, fatherlands, gods, and, I might add, art. (Magritte) ... In fact they make transparent the input of that which anthropologists in the field are usually condemned to encounter as output only.

Das Gold im Wachs : Some Extracts

Here I give some lengthy quotes from this book "Das Gold im Wachs". And it is of no use to do an abbreviated version. Some things just CANNOT be abbreviated. And since this book is not so widely available, I include the material here Verbatim. It is not that I am lazy, but these materials cannot be surpassed, or transliterated.

Ein Beitrag von Margret Dietrich: Profil

AG: Der folgende Beitrag beleuchtet unter anderem den polymathischen Anspruch von Thomas Immos, der sich souverän über viele Wissenschschafts-Gebiet hinwegsetzt, fast eine Art Universalgelehrter. Und man muss leider sagen, solche Ansprüche sind für die heutigen, extrem spezialisierten (Geistes-) Wissenschaftler eher suspekt. Ein ähnliches Problem haben alle, die sich mit der Kultur-Morphologie befassen. Ich habe dazu auch einiges in meiner Abhandlung über die Morphologie geschrieben.

Translation: The first article is about Thomas Immoos, and as some would like to call him: An Universalgelehrter. Even if it is forbidden today to try anything like that, the business of Universalgelehrter. This goes quite against the grain of anythig that is taught at the Universities. Especially not in Philosophy.

Siehe:

http://www.noologie.de/morgh.pdf

Ebenda: 1 Die Philosophischen Grundlagen der Kultur-Morphologie

Dazu:

https://de.wikipedia.org/wiki/Universalgelehrter

S. 27 - S 28

[Margret Dietrich on Thomas Immoos]: Nimmt man seine einzelnen Studien in die Hand, dann lernt man den gewieften Rhetor kennen, der mit dem ersten Satz eines Beitrages drei Ziele zugleich erreicht: erstens durch Originalität und Einfall zum Einstieg in das Mitgehen einzuladen; zweitens, Neugier zu wecken, und drittens eine gute Basis zu bieten, alles Folgende aus ihm zu entwickeln. Das "Folgende" ist dann logisch streng gegliedert, einer Architektur vergleichbar; eine - meist komplexe - Einheit leitet sich darin je aus dem Vorangegangenen ergänzend, weiterführend, oft auch dialektisch kontrastierend ab - bis es zur Summa im Umgreifen des Ganzen kommt. Es wird also - zunächst erstaunen machend - eine Einheit aufgefaltet (oft in drei Ansätze gefaßt), auseinandergenommen und angereichert durch vergleichbare Elemente, in Beziehung gesetzt zum Vorangegangenen und Folgenden, interpretiert in der Kapazität und Gültigkeit der Aussage - um dann die erstgenannte Einheit (oder Mehrheit analoger Aussagen) noch einmal vorzustellen, nun aber in Beantwortung der anfangs gestellten Frage und im Licht des gewonnenen Verstehens. Aus dem anfangs undurchsichtigen Gefüge ist inzwischen das lichtdurchlässige Geflecht geworden, das auch die transzendierende Einsicht, das Verstehen erlaubt. Symbolforschung und Aufdecken archetypischer Muster ist für Immoos keine Teilforschung in Richtung der Frage nach dem Menschen schlechthin, wie er in Beziehung zu anderen Menschen steht, zur Welt, zum Kosmos, zu den trans-humanen Mächten und Gewalten. Sie ist vielmehr in jedem Fall einmalig ihrem Gegenstand zugewandt, will nur ihn aufdecken, ihn freilich im Verknüpfungspunkt aus vielen Zugängen verstehen, seine Individuation begreifen.

Die größte Einheit (aus komplexer Vielfalt gebildet), die er kenntnis- und erfahrungsreich behandelte, war Japan - in seiner archaischen Moderne, mit seiner zeitlosen Zeitbewältigung, mit seinem Schatzhaus jahrtausendealter, gegenwärtig lebender Kultur, seinem steten Wandel in steter Unverwandelbarkeit. Hinter vielen seiner Ausführungen steht dabei - meist gar nicht ausgesprochen - das Bild Europas, seine Selbstgefährdung durch progressiven Wandel, ja, sein Selbstverlust.

Unwandelbar schimmert das Gold im Wachs des lebendigen alten Nospiels [AG: Noh-Spiels] aus dem Zen-Buddhismus, im Wachs der Reisbautänze des Shinto, das inmitten der Vielmillionenstädte unbekümmert weitergepflegt wird. Dem stellt sich natürlich die ungestellte Frage an die Seite, ob das Gold im Wachs der europäischen Liturgien noch durchsichtig werde.

Vielfältig wie das erlebte und erfahrene Leben, vielfältig auch wie erlebte und erfahrene Kunstwerke sind die Themen der Einzelstudien von Immoos, und er kennt den Vorwurf, seine Interessen seien zu vielfältig, zerflatterten ihm von Tag zu Tag, von Vorhaben zu Vorhaben. Da diese Vielfalt aber nichts anderes ist als die vielfacettierten Schliffe eines einzigen geistigen Corpus, dürfte ihm dies die gelassene Ruhe geben, seine Blicke recht Vielem zuzu-

S. 28

wenden, hinzuhören auf vielerlei Botschaften, die er auffängt: als Priester, als Dichter und als Wissenschaftler - und diese Botschaften aus allen drei Seinsweisen heraus zu interpretieren; Leben und Welt, Menschen und Kulturen zu verstehen, behutsam Wachs durchlässig zu machen für das "Licht von Oben", für das verborgene Gold - um die kosmische Liturgie zum Klingen zu bringen, in einer Welt, die nur scheinbar "des Herrn nicht mehr bedarf."

Wachs Und Gold von Ernst Chr. Suttner

AG: Wie ich im weiteren Text erläutere, enthält die Qene-Technik der Äthiopischen Gelehrten noch einige weitere Inhalte. Ich habe diese Technik im Kontext der Morphologie neu definiert. Da ich keinen Zugang zu den originalen äthiopischen Quellen habe. Es wäre nämlich schr schwierig, die Qene in eine (indo-) europäische Sprache zu übersetzen, weil das ein Fall von Inkommensurabilität der sprachlichen Ausdrucks-Möglichkeiten ist.

von Ernst Chr. Suttner, S.43

Kommunikation bedarf der Vehikula. Diese bedürfen des Geordnetseins, damit gegenseitiges Verstehen aufkommt, nicht Mißverständnisse entstehen. Nur wenn die Regeln, denen die Vehikula folgen, beiden Partnern - dem Redner und dem Hörer, dem Schreiber und dem Leser, dem Fragenden und dem Antwortenden, dem Künstler und dem, der das Kunstwerk würdigt - geläufig sind, kommt gute Kommunikation zustande.

Kommunizieren Partner, die derselben Kultur angehören, so sind sie gemäß denselben Grundsätzen gebildet und halten die Ordnungsgesetze ihrer Kommunikationsvehikula leicht für selbstverständlich. Doch die vermeintliche Selbstverständlichkeit erweist sich immer dann als Resultat einer Reihe von Vorbedingungen und Übereinkünften, wenn Kommunikation zwischen Angehörigen von Kulturen geschehen soll, die sich voneinander stark abheben, weil sie verschiedenen Geschichtsepochen angehören oder sich, obwohl gleichzeitig existierend, voneinander (fast) unabhängig entfalten. Dann können die Kommunikationsmodalitäten eine Unterschiedlichkeit aufweisen, die zur Folge hat, daß der Aufnehmende verstehen zu sollen meint, was sein Kommunikationspartner mit den von ihm angewandten Vehikula nicht auszudrücken beabsichtigt.

Wo das im europäischen Abendland durch Jahrhunderte entwickelte, mittels eines Pflichtschulwesens in neuerer Zeit bei uns fast allgemein durchgesetzte und infolge einer zeitweiligen Vormachtstellung Europas weltweit verbreitete Bildungssystem bestimmend ist, hält man verbale Kommunikation, insbesondere die niedergeschriebene, für gut und erfolgreich, wenn alle einzelnen Denkschritte ausdrücklich verbal notifiziert werden, so daß ohne weiteres verifiziert werden kann, und wenn eindeutige Formulierungen keinerlei Unterschied aufkommen lassen zwischen dem Gesagten und dem Gemeinten. Daß Kommunikation unter solchen Bedingungen effizient ist, ist leicht zu belegen, beispielsweise durch die Entwicklung der von Europa ausgehenden Technik. Wollte man jedoch diese Art von Kommunikation ausschließlich gelten lassen, beraubte man sich der Möglichkeit, einen Teil dessen zu erfassen, was die Menschheit an Erfahrungen tradiert. Dann fehlte nämlich der Schlüssel, der den Zugang eröffnet zu andersgearteten Vehikula für das Weitergeben von Erkenntnissen.

Andere als die für unsere Wissenschaft und Technik erforderlichen Kommunikationsgesetze stehen im herkömmlichen Bildungswesen Äthiopiens

...

unter dem Stichwort "Wachs und Gold" methodisch erarbeitet zur Verfügung. Als die christliche Mission nach Äthiopien kam und die Kunst des Schreibens dorthin brachte, konnte man an eine semitisch-hamitische Hochkultur aus vorchristlicher Zeit, die schriftlos war, anknüpfen. Die Missionare waren Semiten, in der Mehrzahl solche, die in offenem Konflikt zu jener Prägung standen, die der griechisch-lateinischen Christenheit des römischen Reiches vom alten Rom und vom aufsteigenden Reichszentrum Konstantinopel her zuwuchs. Altorientalisches Kulturerbe aus vorchristlicher Zeit und nach der Christianisierung eine Geschichte, die Äthiopien über Jahrhunderte zu einer christlichen Insel in heidnischer, jüdischer und moslemischer Umwelt machte, ließ die christliche Kultur des Landes sich eigenständig entwickeln und führt zu vielen Zügen an ihr, die für europäische Christen erstaunlich sind und Möglichkeiten aufzeigen für ein nicht oder nur wenig vom europäischen Geistesleben geprägtes Christsein.

Seit dem 14. Jahrhundert ist in Äthiopien eine Kirchendichtung nachweisbar, die sich der Kommunikationsmodalität von "Wachs und Gold" bedient 2 In speziellen Ausbildungsstätten wurde und wird diese Dichtkunst bis heute an Studenten weitergegeben, die vor ihrer Zulassung bereits einen hohen Bildungsstandard nach traditionellem äthiopischem Bildungssystem aufweisen müssen. Die Formel "Wachs und Gold" ist gemäß einem Verfahren der Goldschmiedekunst geprägt. Um goldene Schmuckstücke zu gießen, formt der Goldschmied diese zuerst in Wachs, damit eine Gußform entsteht. Das Wachsgebilde ist weder Ziel der Goldschmiedearbeit, noch hat es in sich bleibenden Wert, und es besitzt nicht die Schönheit des Schmuckstücks. Aber es bedingt das Schmuckstück. Der Guß könnte nämlich nicht erfolgen ohne das Wachsgebilde. Die Schönheit des eigentlichen Produkts der Goldschmiedekunst hängt nicht nur vom Gold ab, das gegossen wird, sondern ebenso vom Wachsgebilde, das die Gußform abgibt. Dennoch befaßt sich, wer das Schmuckstück trägt oder bewundert, ausschließlich mit dem Kunstwerk aus Gold, nicht mit dem Wachs. Wird das Wachsgebilde vorgezeigt, vermag ihm nur der Kenner anzusehen, für welches Schmuckstück es Gußform ist. Kommt es hingegen einem, der das Handwerk des Juweliers nicht kennt, unter, hält er es für minderwertig, möglicherweise sogar für wertlosen Abfall.

Sich der Kommunikationsmodalität von "Wachs und Gold" bedienen, heißt, von zwei Wirklichkeiten zugleich reden. Dabei ist die eine, das "Wachs", formgebend für die Aussage, die stets so geformt sein muß, daß über diese Wirklichkeit eine stimmige Feststellung erfolgt. Aber diese erste Wirklichkeit ist nicht das, worauf der Redende eigentlich abzielt. Dem in dieser Art von Kommunikation Unerfahrenen mag es freilich passieren, daß er nur die formgebende Wirklichkeit erfaßt und daher vielleicht die Aussage als belanglos einstuft. Denn in der Regel dient gut Bekanntes und leicht Erfaßbares, somit eventuell nur nebensächlich Erscheinendes, als "Wachs", um

...

darin eine Aussage zu formen über eine andere Wirklichkeit, über das "Gold", das kostbarer ist und daher mit großer Sorgfalt in und durch eine "Wachsform" so angesprochen wird, daß sie dem gebildeten Kenner der Kommunikationsmodalität offenkundig wird, vor den Ohren der Unwürdigen aber verhüllt bleibt.

Beim Reden gemäß der Regel "Wachs und Gold" werden also die logischen Denkschritte weder voneinander abgehoben noch einzeln notifiziert, und das Gemeinte wird auch nicht unverwechselbar ausgesagt. Vielmehr werden zwei Aussageebenen miteinander verbunden; von beiden ist die Rede, aber eigentlich gemeint ist nur die "höhere", die für den, der die Kommunikationsmodalität beherrscht, in der "einfacheren" Ebene aufleuchtet. "Qene3 contains at least two different meanings in a sentence, at times more. It is for this reason that it is untranslatable into any other language without drastic destruction or dilution of its quality; in this case it ceases to be Qene.i4 Daß dies Mehrdeutigkeit sei, bestreitet Alemayyehu Moges, der selbst nach traditioneller Art in der äthiopischen Dichtkunst ausgebildet wurde, ganz energisch, denn für ihn und seine Kollegen liegt das "Gold" jeweils offen: "There is no place for ambiguity in Qene for there are well known and specific rules of form by which the writer is able to express his ideas. The listener then, provided he has had instruction and training in Qene is able to grasp the writer's meaning. "5 Menschen, die gemäß einem anderen Bildungssystem erzogen wurden, mag "Wachs und Gold" wie ein Verfahren zum Verbergen der eigentlichen Gedanken vorkommen. Ihnen antwortet Alemayyehu Moges: "Often, Ethiopians as well as a few foreigners with no training in Qene say that it (= das Reden gemäß "Wachs und Gold") is used to express ambiguity or to hide or confuse ideas. This is utterly incorrect and shows a complete lack of understanding, for Qene is the means for clear oral communication. ,6

Als ein methodisch erarbeitetes literarisches Verfahren ist die Kommunikationsmodalität von "Wachs und Gold" der äthiopischen Kultur zugehörig. Begegnen wir aber in dem, was dieses äthiopische Kommunikationsmodell zum literarischen Programm machte, nicht letztlich uns selbst? Verhalten wir uns anders, wenn wir Fabeln und Märchen erzählen oder Gedichte schreiben? Wenn wir Kindern anhand einer Geschichte, die frei erfunden sein darf, weil sie selbst eigentlich "unwichtig" ist, Zusammenhänge aufleuchten lassen, die sie bei logischer Argumentation (noch) nicht erfassen könnten? Sind die altkirchlichen Apokryphen und die Legenden, die bis an die Schwelle der neueren Zeit den meisten Christen geistliche Belehrung und Lebensorientierung boten, nicht auch auf eine Art zu lesen, die das "Gold" sucht und das "Wachs" auf sich beruhen läßt?7 Das eingangs angesprochene neuere europäische Kommunikationsmodell, das viele von uns nur allzu bereitwillig für "selbstverständlich" halten, hat keineswegs ausschließliche Gültigkeit für alle Bereiche des europäischen Lebens.

...l

Es darf auch unser wissenschaftliches Arbeiten nicht ausschließlich bestimmen. Die Bibel, die Grundlage der christlichen Theologie und eine der Säulen unserer europäischen Kultur, vermöchten wir nicht sachgerecht auszulegen, wenn wir über das "Wachs" eines rein historisch-kritisch erhobenen Literalsinns hinaus nicht auch das "Gold" einer tiefer gelegenen Sinnschicht erfaßten. Eine historizistische sogenannte Bibelkritik, die unkritisch ihr eigenes Literaturverständnis der Bibel überstülpen wollte und deswegen deren andersartige Literargenera nicht zu erkennen vermochte, erwies zur Genüge die Sterilität solchermaßen verkürzenden Lesens von Texten, die älter sind als das Abendland. Viel weniger noch als die unserer Kultur nahestehende Bibel könnten wir die Mythen und religiösen Traditionen fremder Welten studieren und von der Religionswissenschaft die in ihnen niedergelegten Menschheitserfahrungen aufweisen lassen, wenn wir uns anmaßten, über sie Aussagen zu machen, ehe wir mit großer Behutsamkeit den Kornmunikationsmodalitäten nachspürten, denen sie folgen.

Anmerkungen

' Zu diesen Möglichkeiten vgl. unsere Beiträge: Zum Wert von Studien zur semitisch-afrikanischen christlichen Kultur Äthiopiens für Missiologie und Ökumenismus, in: Una Sancta 41 (1986) 12-121, und: Plädoyer für eine Orientalistik im Dienst der Ökumene, in: Handes Amsorya. Festschrift 1887-1987, Jg. 101.

2 Für diese Dichtung vgl. E. CERULLI, Storia della letteratura etiopica, Milano 1956,226-232;A. SCHALL, Zur äthiopischen Verskunst, Wiesbaden 1961; Alemayyehu MOGES, Geez and Amharic study without Qene is incomplete, in: Proceedings of the Third International Conference of Ethiopian Studies, Addis Abeba 1970, Bd. II, 99-116. D. LEVINE, Wax and Gold. Tradition and Innovation in Ethiopian Culture, Chicago 1965, verwendet die Kommunikationsmodalität dieser Dichtung sogar als Leitmotiv für soziologische Studien über Äthiopien.

3 Die äthiopische Bezeichnung für eine Art von Gedichten, bei denen das Reden gemäß "Wachs und Gold" besondere Bedeutung hat. 4 Alemayyehu MOGES, aaO. 100.

5 AaO. 101.

b AaO. 102.

7 Vgl. F. KARLINGER, Legendenforschung. Aufgaben und Ergebnisse, Darmstadt 1986, sowie unsern Beitrag: Die Wahrheit der St.-Nikolaus-Legende, in: Ecclesia Peregrinans. Josef Lenzenweger zum 70. Geburtstag, Wien 1986, 17-25.

Philosophische Erkundungen der Symbolik: Kaspar Hürlimann

Von Kaspar Hürlimann, S. 47

Im Sinn einer Vororientierung entnehme ich dem Philosophischen Wörterbuch des Herder-Verlages folgende Feststellung von Josef de Vries: Das Symbol gehört in die Gattung der Zeichen. Was aber ist das Besondere des Symbols innerhalb der Welt der Zeichen? Darüber gibt es keine einheitliche Auffassung. Immerhin besteht eine Übereinstimmung in vier Punkten: - Das Symbol ist etwas Sinnfälliges, sinnlich Wahrnehmbares, sei es ein Bild oder eine Handlung.

- Was durch das Bild oder die sinnbildliche Handlung bezeichnet wird, ist etwas Übersinnliches.

- Das Symbol ist wesentlich gemeinschaftsbezogen und innerhalb einer Gemeinschaft ohne weiteres verständlich.

- Das Symbol ist nicht bloß dem Verstand zugeordnet, es spricht den ganzen Menschen an. Sein Verstehen ist erlebnishaft.

Die übersinnliche Bedeutung des Symbols ist nicht immer das Transzendente. Die nationalen Symbole z.B. oder die Symbolhandlungen alter Rechtsordnungen bleiben im Bereich des Innerweltlichen. Doch ist die Religion, der Kult der bedeutsamste Bereich der Symbolik.

Anthropologische Grundlage der Symbolik ist die leib-geistige Struktur unseres Menschseins. Ihr entspricht das Bedürfnis, das im abstrakten Denken nur analog erfaßbare Übersinnliche sich irgendwie zu veranschaulichen. Die Dinge der Sinnenwelt eignen sich dazu auf Grund der Analogie allen Seins.

In meinen Streifzügen durch die philosophische Symbolforschung bin ich auf vier Theorien, d.h. Schauweisen oder Auffassungen gestoßen: - die anthropologische von Robert Scherer

- die ontologische von Karl Rahner

- die metaphysische von Platon über Thomas bis hin zu Jaspers - die idealistische von Ernst Cassirer.

Kurz hinweisen möchte ich am Schluß auch noch auf die tiefenpsychologische von Freud und Jung.

Der Sozial-Anthropologische Symbolbereich

Der hier anvisierte Typus von Symbolik wurde von Robert Scherer untersucht in seiner Arbeit Das Symbolische.' Um deutlich zu machen, worüber die Rede geht, seien zuerst ein paar Beispiele genannt:

- das Zusammenfügen von Ringteilen

- das Tragen eines Abzeichens oder einer Fahne

- das Handerheben zum Gruß

- das Sich-versammeln der Gläubigen um die Osterkerze - die christliche Kreuzesverehrung

Was hier auffällt: Es geht da nicht bloß um ein Zeichen, einen sinnfälligen Gegenstand, sondern zugleich um eine Handlung, die etwas ausdrücken will. Daher Scherers Definition des Symbols: Seiner ursprünglichen Bedeutung nach ist das Symbol ein "gemeinschaftsgebundenes Ausdrucks- und Zeichenphänomen".

a. Ausdrucks- und Zeichenphänomen

Symbol ist mehr als ein bloßes Zeichen. Das Zeichen weist als ein Sinnfälliges auf etwas anderes als sich selbst hin. Es will eine bloße Erkenntnis vermitteln und anzeigen. Dem Zeichen fehlt das aktive Kundtun, das dem Symbol eigen ist. Zum Wesen des Symbols gehört, daß der Mensch bzw eine Gruppe, eine Gemeinschaft von Menschen, sich in ihm ausdrücken und kundtun will. Symbol, so verstanden, beinhaltet eine Tätigkeit des Menschen, nämlich das Sich-ausdrücken- und Darstellen-wollen.

Ein Abzeichen als solches, eine Fahne für sich, eine Osterkerze isoliert betrachtet, ist noch kein Symbol. In ihrer reinen Objektivität sind diese Dinge bloße Zeichen. Erst die Verwendung des Zeichens, das Tragen des Abzeichens oder der Fahne, das gläubige Sich-um-die-Osterkerze-scharen macht das Zeichen zum Symbol.

In seinen abgeleiteten Bedeutungen allerdings erstarrt das Ausdrucksmäßige des Symbols zum bloßen Zeichen. Nicht mehr das Tragen der Fahne oder des Abzeichens sind das Symbol, sondern die Fahne, das Abzeichen selbst. Schließlich verblaßt das Symbol zum mathematischen Zeichen, das von allem Ausdrucksmäßigen entleert ist. Das Wesentliche am Symbol ist aber im Ausdruckscharakter zu suchen, nicht in seinem Zeichencharakter.3

...

die Apotheose am Schluß des Dramas bereits weggelassen worden war. Mit dieser Weglassung des Hinweises auf eine höhere Wiedergeburt des Getöteten war schon der metaphysische Charakter des Nö verlorengegangen.

Als Theologe beschäftigte er sich mit der Religion in Japan und wurde beim Studium der Shintö-Mythologie durch die Ähnlichkeit mit der griechischen Mythologie überrascht. Dies veranlaßte ihn zu eingehenderer Beschäftigung mit der Psychologie seines Schweizer Landsmanns C.G. Jung, der bekanntlich in gewissen mythischen Bildern Archetypen eines kollektiven Unbewußten sieht, die auch in der Tiefe der modernen Psyche noch wirksam sind. In dieser neuen Perspektive unternahm Immoos eine neuartige, tiefenpsychologische Interpretation des No.

Bei einem Vortrag von Professor Immoos in München über das Thema "Worüber die Japaner lachen" bedauerte ein Zuhörer, daß der Vortragende vom klassischen Lustspiel (Kydgen) und vom Mythos, nicht aber von der Gegenwart erzählt habe. Offenbar bedachte dieser Kritiker nicht, daß nach C.G. Jung der Mythos auch für die Gegenwart von Bedeutung ist. Vielleicht war es aber auch nur Bescheidenheit, wenn Immoos nicht von persönlichen Erlebnissen berichtete, an denen sicher kein Mangel war. Auch gilt es ja als unwissenschaftlich, wenn sich einer auf persönliche Erfahrung beruft. Wissenschaftlich ist es nur, wenn er einen anderen zitiert, der sich vor hundert Jahren auf persönliche Erfahrungen berufen hat.

Von der japanischen Volksreligion handelt die Schrift Über ein Tanzritual der Yamabushi (in Band 50 der "Mitteilungen" der OAG, Tokyo 1968). Die Religion dieser Bergpriestersekte ist eine interessante Mischung shintoistischer, buddhistischer und taoistischer Traditionen, die sich um den Bergkult in Japan kristallisiert haben. In alter Zeit wurden die Yamabushi in Krankheitsfällen als magische Gesundbeter zu Hilfe gerufen. Ihre einst sehr mächtige und einflußreiche Organisation wurde in der Meijizeit aufgelöst, als die Regierung den Shintoismus in seiner reinen, vorbuddhistischen Gestalt wiederherstellen wollte. Aber heute noch trifft man die Yamabushi auf dem Land. Ihr Bergkult scheint dem japanischen Lebensgefühl zu entsprechen, und die auf dem Land noch lebendige Volksreligion ist ja auch eine Mischung shintoistischer und buddhistischer Elemente.

Das von Immoos beschriebene Tanzritual Yamabushi Kagura hat eine eigentümliche Doppelnatur: Einerseits ist es ein heiliger Tanz wie das Kagura, das im Shinto-Schrein von Mädchen (miko) als Opfer für die Gottheit seit alters aufgeführt wird, oder wie Bugaku, ein aus China oder Tibet stammender archaischer Tanz mit Masken, der in großen buddhistischen Tempeln an hohen Festtagen von Priestern aufgeführt wird. Andererseits ist das Yamabushi Kagura eine mimische Darstellung (mit Masken), wie das No und dessen historische Vorformen. Darum erinnert uns Immoos an die Geburt der griechischen Tragödie aus Tanz und Gesang der Dionysospriester. In

...

b. Symbol - ein allgemeingültiger und gemeinschaftsbezogener Ausdruck

Mienenspiel und Gesten sind keine Symbole, solange sie nur individueller Ausdruck sind. Erst wenn sie ein Gemeinschaftsgut ausdrücken, können sie zum Symbol werden, wie z.B. das Handerheben für eine Gemeinschaft allgemeingültig und allgemeinverständlich das Grüßen symbolisiert. Nur aus der gemeinsamen Zustimmung zu einem Zeichen, die diesem Zeichen einen besonderen Ausdruck verleiht, kann Symbolisches entstehen. Das Symbol ist Gemeinschaftsausdruck und als solcher überindividuell.

Was dem symbolischen Ausdruck auf der Subjektseite zugrundeliegt, ist ein gemeinsames Wertstreben, ein gemeinsames Wertbekenntnis4, ist die Liebe als Verstehensbereitschaft5, als Teilhabehaltung6, als Offenheit gegenüber dem fremden wie dem eigenen Ausdruck.

Wie verhalten sich Symbol und Sprache? Die Sprache will primär sachliche Bedeutungen äußern. Sie ist zunächst auf das Objektive gerichtet. Das Ausdrucksmoment tritt zurück. Beim Symbolischen tritt der Zeichencharakter zu Gunsten des Ausdruckscharakters zurück. Die Sprache ist ein Mittel zu mehr begrifflicher Erschließung der Welt. Das Symbolische will die Welt in größerer Fülle zur Darstellung bringen. Darum ist der besondere Ort des Symbolischen die Religionsgemeinschaft, die Volks- und Kulturgemeinschaft?

Die Symbolik Des Seienden Als Solchen: Karl Rahners

Karl Rahners "Ontologie Der Symbolwirklichkeit".

Grundlegend für Rahner ist die Unterscheidung von Realsymbolen und bloßen Vertretungssymbolen. Letztere sind arbiträr festgelegte Zeichen, Signale, Chiffren, die nicht von sich her, sondern nur dank einer willkürlichen Absprache auf ein anderes verweisen.Echte Symbole sind nur die Realsymbole. Sie repräsentieren durch ihr eigenes Wesen das durch sie Symbolisierte. Das Symbolisierte west in ihnen an, drückt sich in ihnen aus. Es besteht darum ein innerer Zusammenhang zwischen dem Symbol und dem Symbolisierten. Das Symbol und das Symbolisierte sind denn auch nicht zwei getrennte Wirklichkeiten. Sie bilden trotz ihrer Verschiedenheit eine Einheit.

Wie das gemeint ist, läßt sich an einem besonders sprechenden Beispiel nahebringen. Der Leib ist das Realsymbol der Seele. Gemäß thomistischer Anthropologie wird der Mensch nicht aus Leib und Seele, sondern aus materia prima und Seele gebildet. Den Leib als strukturierten, organisierten, belebten Körper gibt es nicht unabhängig von der Seele, sondern nur durch deren informative Kraft. Das materielle Substrat, auf das die Seele gestaltend Einfluß nimmt, ist von sich her reine Potentialität. Von sich her hat es keine

...

bestimmte Gestalt oder Struktur, ist aber fähig, jede Struktur, jede Gestalt anzunehmen. Gestaltprinzip ist die Seele. Sie ist zugleich Lebensprinzip, das die von sich her leblose Materie belebt und beseelt. Als Gestalt- und Lebensprinzip drückt sich die Seele im gestalteten, belebten, beseelten Leib aus.

Dabei zeigt sich sehr klar, daß Symbol (Leib) und Symbolisiertes (Seele) nicht zwei getrennte Wirklichkeiten sind, sondern in ihrer Unterschiedenheit eine Einheit bilden. Der Leib, die aktive Konstitution, der Aufbau und die Gestaltung des Leibes ist die (unbewußte) Leistung der Seele. Was wir den Leib nennen, ist also "nichts anderes als die Aktualität der Seele selbst im ,andern' der materia prima, die selbstgewirkte Andersheit der Seele selbst, also ihr Ausdruck und ihr Symbol".9 "Der Leib ist das Symbol der Seele, insofern er als der Selbstvollzug der Seele (wenn auch nicht als deren adäquater) gebildet wird, und sich die Seele in dem von ihr verschiedenen Leib selbst anwesend sein und in Erscheinung' treten läßt."lo

In analoger Weise ist für den Theologen Rahner Jesus Christus als menschgewordener Logos das "Wort" des Vaters, sein vollkommenes Abbild, seine Selbstaussage.

Rahner geht es aber nicht bloß um das Verstehen einzelner besonders bedeutsamer Symbole. Er entwickelt mindestens in Ansätzen eine "Ontologie der Symbolwirklichkeit im allgemeinen" und glaubt erst von ihr her die herausragenden Symbole in den zugehörigen Kontext stellen zu können. In einer zunächst rein formal-ontologischen Überlegung will er "die ursprünglichste Weise der Repräsentanz einer Wirklichkeit für eine andere" freilegen und gelangt zur These:

Das Seiende (jedes Seiende) ist von sich selbst her notwendig symbolisch, weil es sich notwendig "ausdrückt", um sein Wesen zu finden. Das heißt:

- Es ist von sich selber her und nicht erst auf Grund menschlicher Vereinbarung symbolisch.

- Das Seiende drückt sich aus, stellt sich dar, gibt sich ein Aussehen. Und dieses Aussehen, dieser Ausdruck ist das Symbol seines Wesensgrundes. Das Aussehen, der Ausdruck, die wahrnehmbare Gestalt ist nicht etwas dem Wesen gegenüber Fremdes, Anderes. Vielmehr ist das Wesen selbst im Ausdruck, im Aussehen anwesend. Und dieses Ausdrucks- und Darstellungsgeschehen ist nichts anderes als der Selbstvollzug des Seienden. - Der Selbstvollzug als Selbstausdruck bedeutet, daß das Seiende unbeschadet seiner Einheit eine Mehrheit von Zuständen, Momenten, Aspekten aufweist und daß es nicht ein starres, rein statisches Gebilde ist, sondern etwas Dynamisches, ein Geschehen, ein Vollzug, und zwar ein Selbstvollzug. - Durch diesen Vollzug kann ein Element oder ein Aspekt Symbol eines andern sein, kann es das andere vertreten, es darstellen, zur Erscheinung bringen.

...

- Und erst in diesem Selbstausdruck in ein anderes hinein kommt das Seiende zu sich. Das Seiende (in dem Maß, als es Sein hat und vollzieht) ist zunächst einmal sich selbst symbolisch: Es drückt sich aus und hat darin sich selber. Der Ausdruck (das Symbol) ist die Weise der Selbsterkenntnis, der Selbstfindung überhaupt. Indem ein Seiendes sich in seine eigene innere Andersheit, in seine innere Pluralität, also in seinen Ausdruck hinein vollzieht, macht es sich kund. Dieser zur Konstitution des Seienden selbst gehörige Ausdruck ist das von dem zu erkennenden Seienden auf das erkennende Seiende selbst zukommende Symbol, in dem dieses Seiende erkannt wird."

Verstehbar ist dieser an Hegelsche Intuition gemahnende Gedanke am leichtesten am Beispiel des Menschen als leib-seelische Einheit. Wie oben schon vermerkt, ist der Leib nach thomistischer Lehre der Seele nicht vorgegeben, sondern die Seele schafft sich mittels der materia prima einen Ausdruck, eine (freilich inadäquate) Selbstdarstellung im Leib.

Was am Beispiel des menschlichen Seins sich ausweisen oder doch verstehbar machen läßt, wird nun von Rahner für alles Seiende in Anspruch genommen, wird zu einem allgemeinen Seinsprinzip erhoben. Diese Extrapolation legitimiert sich nach ihm durch ein ontologisches Axiom: Was "Sein" bedeutet, ist nicht am schwächsten, niedersten, sondern am stärksten, höchsten Seienden unserer Erfahrung abzulesen, dem Sein auf der Ebene des Personal-Geistigen. Und da bedeutet Sein in der Tat Selbstvollzug, wissendes und liebendes Bei-sich-selber-sein. In analoger Weise, folgert Rahner, muß sich dieses dynamisch-aktive Moment auch auf den unteren Seinsstufen finden, obgleich in zusehends defizienterer, degradierterer, verschwindender Weise.

Dies ist in knappster Zusammenfassung die Rahnersche "Ontologie der Symbolwirklichkeit". Kritisch wird man fragen dürfen: "Ist diese hochspekulative Theorie genügend mit der konkreten Erfahrung vermittelt, um allgemein plausibel zu erscheinen?" Der evangelische Theologe Heinrich Ott, der sich in einem Vortrag über die "Erkenntnisfunktion des Symbols" mit der Rahnerschen Theorie befaßt, bemerkt dazu: "Ich wage es vorsichtshalber nicht, diese ontologische Konzeption zugrundezulegen, weil es mir nicht gelingt, sie am Phänomen zu verifizieren, und weil ich mir insbesondere nicht darüber im klaren bin, wie weit sie sich im Blick auf die Naturphänomene durchhalten läßt." i2

Diese Reserve in bezug auf die Generalisierung, die Ausweitung der Symbolik als Selbstausdruck und Selbstfindung im andern seiner selbst auf alles Seiende, das Seiende als solches, ist von einem stärker auf Empirie abgestützten Denken her verständlich. Die Realsymbolik auf den höheren Seinsstufen dagegen wird auch von Ott nicht in Frage gestellt. Sie namentlich im anthropologischen und theologischen Bereich überzeugend aufgewiesen und interpretiert zu haben, bleibt Rahners hervorragendes Verdienst.

Die Gnade Tanzt - Das Tanzritual Der Apokryphen Johannesakten

Prologue: On Original Sin

This is in my view the most important work in Gold im Wachs, since it deals with the otherwise quite repressed dance tradition in Christianity. We all know the sad story how the Christian Church fathers did their best to suppress anything in connection with the dance in Christianity. Because of the "Leibfeindlichkeit" of these Holy Christian Church fathers. The Abhorrence of the body, the Leib, the soma, the flesh, and especially women. And they were believed to be inferior to the Holy Ghost. This is one of the most horrible perversions that the Christian Insanity of the clergy and the Pope has brought about nearly the whole of humanity. I must say this with all clarity that I will not be mis-understood. I have no problem with Christianity as such. Christianity is quite a nice idea, and it is also a good idea when doing religion. Because it preaches forgiveness, quiescence of the mind, and more such good things. In this it is quite as good as Buddhism, which preceded Christianity by about 300 to 500 years. No-one knows for sure when the Buddha lived. But the Buddha had come up with pretty much the same ideas as those of Christianity. And there had been already much influence of Buddhism in ancient Roman times, when Julianus Apostata became emperor, he was visited by buddhist delegations from India and Ceylon (Sri Lanka). The Theologian Perry Schmidt-Leukel (1992) had written something about a Buddhist connection with Christianity. This was not such a good idea in the eyes of the Vatikan, and therefore he had to leave the country... because he was out of a job with the Kat-Holic church, and he could not find another job any more. So he became a member of the English Anglican church, but finally he was able to return to Germany where he had found another post, fortunately as a professor at the university of Münster. See the section on Perry Schmidt-Leukel below.

I can put it just another way. I have no problem with God, but I do have a serious problem with his "Boden Personal" meaning the ground staff of the Spiritual Aeroplane Carrier that is called the Christian Church(es), but mostly the Roman Katholik Church (I write Katholik, because this is the correct spelling in Greek. Kata Holon says down to the whole of the world, or to abbreviate it: Down the hole). Because I think that this "Boden Personal", the clergy and the theologians, have corrupted the idea of Christianity down to the roots. And one of the worst perpetrators was St. Augustinus, who was a Manichaean in spirit even though he had converted to Christianity. But he stayed a Manichaean down to the bones. And the Manichaeans were pretty bad, since they believed in the Absolute Good and the Absolute Evil. They were the most fanatic followers of the Zoroastrian creed of Ahura Mazda and Ahriman, who also were the Absolute Good and the Absolute Evil. And the evil is the body, the Leib, the soma, the flesh, and especially women. And they were believed to be inferior to the Holy Ghost.

And sadly enough, St. Augustinus never got rid of this "original sin" and he had teleported that into Christianity.

And he tried his best to exorcise the flesh, and he invented the original (inherited) sin, Die Erbsünde. And this had incredibly dire consequences throughout the history of hu-Mankind, and especially Wo-Mankind. This is no irony, but it is the bitter, the very bitter tragedy of Wo-Mankind, and the complete Perversion of Spirituality. And I say it with full intention: J'accuse!

https://en.wikisource.org/wiki/Translation:J%27Accuse...!

The html converter of word doesn't always work with ! or ) or ... or so.

So I give the URL without conversion to .htm, so one needs to copy that into the address field of the browser manually.

https://de.wikipedia.org/wiki/Vindicianus

https://www.unifr.ch/bkv/kapitel4872.htm

Text aus: Origenes, Acht Bücher gegen Celsus. ... Nur etwa Chrysostomus, Hieronymus and Augustin können mit ihm in Wettstreit treten (Bardenhewer, Gesch. ... Vorwort Innocentius - BKV

Erbsünde

https://de.wikipedia.org/wiki/Erbs%C3%BCnde

Original Sin

https://www.merriam-webster.com/dictionary/original%20sin

Holon

https://en.wikipedia.org/wiki/Holon_(philosophy)

Julianus Apostata

http://www.noologie.de/plato05.htm#Heading26

http://www.noologie.de/diamant.htm#_Toc349324240

http://en.wikipedia.org/wiki/St._Augustine

It was at Milan that Augustine's life changed. While still at Carthage, he had begun to move away from Manichaeism, in part because of a disappointing meeting with a key exponent of Manichaean theology. At Milan, this movement continued. His mother Monica pressured him to become a Catholic, but it was the bishop of Milan, Ambrose, who had most influence over Augustine. Ambrose was a master of rhetoric like Augustine himself, but older and more experienced. Prompted in part by Ambrose's sermons, and partly by his own studies, in which he steadfastly pursued a quest for ultimate truth, Augustine renounced Manichaeism. He did not immediately return to Catholicism, however. After a flirtation with skepticism, he became an enthusiastic student of Neoplatonism, and for a time believed he was making real progress in his quest.
Augustine's mother [Monica] had followed him to Milan and he allowed her to arrange a society marriage, for which he abandoned his concubine (however he had to wait two years until his fiancée came of age; he promptly took up in the meantime with another woman). It was during this period that he uttered his famous prayer, "Grant me chastity and continence, but not yet" [da mihi castitatem et continentiam, sed noli modo] (Conf., VIII. vii (17)).

Manichaeism

https://en.wikipedia.org/wiki/Manichaeism

Manichaeism (/ˌmænɪˈkiːɪzəm/;^[1]^{in Modern
Persian}^آ^یی^{ن مان}^ی^{Āyin-e Māni; Chinese:}^摩尼教^; pinyin:^{Móní Jiào}^{) was a major religion}^[2]^{founded by the Iranian}^[3]^{prophet Mani (in Middle
Persian Māni, New
Persian:}^مان^ی^{Māni, Syriac Mānī, Greek Μάνης}^{, Latin Manes; also Μανιχαῖος}^{, Latin Manichaeus, from
Syriac ܡܐܢܝ ܚܝܐ Mānī
ḥayyā "Living
Mani", c. AD 216–274) in the Sasanian
Empire.}^[4][5]

Manichaeism taught an elaborate dualistic cosmology describing the struggle between a good, spiritual world of light, and an evil, material world of darkness.^[6]^{Through an ongoing process that takes place in
human history, light is gradually removed from the world of matter and returned
to the world of light, whence it came. Its beliefs were based on local
Mesopotamian religious movements and Gnosticism.}^[7]

Manichaeism was quickly successful and spread far through the Aramaic-speaking regions.^[8]^{It thrived between the third and seventh
centuries, and at its height was one of the most widespread religions in the
world. Manichaean churches and scriptures existed as far east as China and
as far west as the Roman Empire.}^[9]^{It was briefly the main rival to Christianity before
the spread of Islam in the competition to
replace classical paganism. Manichaeism survived longer in
the east than in the west, and it appears to have finally faded away after the
14th century in south China,}^[10]^{contemporary to the decline of the Church of the East in Ming China.
While most of Manichaeism's original writings have been lost, numerous
translations and fragmentary texts have survived.}

Nur ein Beispiel für eine dunkle Seite des Christentums. AG: Politically Incorrecterweise gesagt, als hätte es nicht noch viele andere dunkle Seiten des Christentums gegeben. Ich hätte wirklich nie gedacht, dass ein solcher Artikel es geschafft hadt in die "völlig objektiven und unparteiischen" Deutschen Mainstream Medien wie Welt Online zu kommen. Patrice Ayme' hat das zwar auch schon ein paar mal gesagt, aber leider glaubt ihm das keiner.

https://www.welt.de/geschichte/article194948111/Circumcellionen-Es-ist-ihr-taeglicher-Sport-sich-zu-toeten.html

In Nordafrika trieben im 4. Jahrhundert die Circumcellionen ihr Unwesen, christliche Fanatiker, die mit Mord- und Totschlag Terror verbreiteten. Nur ein Beispiel für die dunkle Seite des Christentums.

Als Konstantin nach seinem Sieg an der Milvischen Brücke vor Rom 312 n. Chr. das Christentum zu einer privilegierten Religion erhob, bekannte sich vielleicht jeder zehnte Bewohner des Imperiums zur Botschaft Jesu. Nur gut 80 Jahre später ordnete Kaiser Theodosius I. die Schließung aller heidnischen Kultstätten an. Das Christentum hatte endgültig die Herrschaft über das spätantike Weltreich übernommen.

Diese glänzende Erfolgsgeschichte hatte allerdings auch ihre Schattenseite. Mit der gleichen Bedingungslosigkeit, mit der viele Christen die blutigen Verfolgungen durch römische Kaiser ertragen hatten, gingen sie nun gegen die Feinde ihres Gottes vor. Tempel wurden zerstört, ganze Bibliotheken des Wissens, Heiden und Glaubensgenossen, die man als Häretiker ausmachte, wurden verfolgt und nicht selten hingemetzelt.

Diese Kehrseite der Christianisierung beschreibt die britische Journalistin Catherine Nixey in ihrem neuen Buch „Heiliger Zorn“ mit drastischen Worten. Für sie führt ein gerader Weg von der Christianisierung des Reiches in das finstere Mittelalter. Denn antike Lebensart und Kultur wurden von christlichen Fanatikern mit aller Gewalt zerstört. Wer nicht zum Christentum konvertierte, dem wurden leicht Arme und Beine abgehackt. Als Warnung für andere ließ man sie auf der Straße liegen.

Nixey zieht deutliche Parallelen zum Bildersturm der Terrormiliz Islamischer Staates im Irak und Syrien. „Wir werden nie genau wissen, wie viele Kunstwerke damals für immer verschwunden sind. Statuen wurden zerschmettert, zermahlen, ihre Überreste verstreut, verbrannt und eingeschmolzen.“ Denn wer es richtig anstellt, vernichtet alle Hinweise darauf, dass ein Objekt jemals existiert hat. In diesem Sinne wurden rund 90 Prozent der antiken Literatur unwiederbringlich zerstört.

Rudolf Steiner, Ahuramazda and Ahriman

https://anthrowiki.at/Ahriman

Ahriman (mittelpersisch „arger Geist“), auch Angra Manyu (bzw. Angra Mainyu) (avestisch) oder Mephistopheles (hebr. von mephiz = der Verderber und tophel = der Lügner) genannt und in der Bibel als Satan bezeichnet, ist nach der urpersischen Überlieferung die Macht der Finsternis, der Geist der Finsternis^[1], der sich als Widersacher dem lichten Gott Ormuzd (Ahura Mazdao) entgegenstellt. Nach Rudolf Steiner ist noch in der gegenwärtigen Kulturepoche eine irdische Inkarnation Ahrimans "im Westen" zu erwarten.

Ahriman setzt jeder Schöpfung eine negative Gegenschöpfung entgegen. Er ist die Verkörperung alles Bösen und Erreger der 9999 Krankheiten. Sein Wohnort ist die Unterwelt, aus der er Finsternis, Tod und Unheil in die Welt bringt. Durch Ahrimans Wirken verdunkelt sich dem Menschen der Einblick in die geistige Welt, so dass er nur mehr die materielle Außenwelt sieht. Die Materie ist das Reich Ahrimans. Er bringt die Todeskräfte in die Welt. Ahriman verführt den Menschen zu Irrtum und Lüge, die zum Keim für Krankheitsursachen in späteren Inkarnationenwerden - und er ist der Herr des Intellekts.

"Er ist ein Wissender, ein Weiser des Todes. Er ist daher auch der Herr des Intellektes." (Lit.: GA 211, S. 111)

Gemäß der späteren persischen Mythologie, wie sie besonders im Zurvanismus überliefert wurde, sind Ahura Mazdao und Ahriman Zwillinge und Kinder Zurvans, der unerschaffenen Zeit, auch Zaruana Akarana genannt. Ahriman, der meinte, dass dem Erstgeborenen die Herrschaft zufallen würde, erzwang seine vorzeitige Geburt, doch Zurvan wies sein Opfer zurück (vgl. Kain und Abel) und Ahura Mazdao wurde zum König des Himmels erhoben. Ahriman aber wurde in die Unterwelt verbannt, wo er als die Große Schlange für 9000 Jahre herrschen sollte.

Die griechischen Schriftsteller kannten den bösen Geist ihrer persischen Nachbarn unter dem Namen Areimanios; in der Avesta kommt noch die vollere Namensform Anromainyus vor, was den „Angst verursachenden Geist“, nach einer anderen Ableitung den „schlagenden oder todbringenden Geist“, bedeutet.

In den Gâthâs, dem ältesten Teil des Avesta, wird er nur einmal ausdrücklich genannt, doch ist schon in den Gâthâs die Rede von den „beiden Geistern“, die einander in Gedanken, Worten und Werken entgegengesetzt sind und die guten und bösen Wesenheiten geschaffen haben.

Nach dem 1. Kapitel des Vendidad hat Ahuramazda (Ormazd) der Reihe nach 16 Länder geschaffen, Ahriman aber jedesmal in dieselben den Keim des Unglücks und Verderbens gelegt.

Nach dem 19. Kapitel des Vendidad hat Ahriman einen vergeblichen Versuch gemacht, den Zoroaster (Zarathustra) zum Abfall von Ormazd zu verleiten, und Zoroaster seinerseits geht ihm und seiner bösen Schöpfung mit Opfer und Gebet zu Leibe.

Dem Gebot des Ahriman sind nach der Avesta alle anderen bösen Geister, deren verschiedene Arten unterschieden werden, untertan, und die „schlechten Geschöpfe“ – Giftschlangen, Raubtiere, Ratten, Mäuse, Ungeziefer – wurden von ihm geschaffen.

Nach den Angaben der späteren Religionsbücher, wozu aber die Grundlagen schon im Zendavesta und in den Berichten der Griechen gegeben sind, verläuft die Weltgeschichte in vier Zyklen von je 3000 Jahren. Mit dem dritten Zyklus beginnt der Kampf zwischen Ahriman und den Geschöpfen des guten Geistes, der 6000 Jahre andauert. Dann wird Ahriman vernichtet und eine neue unvergängliche und glanzvolle Welt geschaffen werden.

In der Mithrareligion und im Zervanismus wird Ahriman als Gott verehrt. Ihm werden Tiere geopfert, die der bösen Macht angehören. Auf Reliefs der Mithra wird Ahriman löwenköpfig mit umwundener Schlange dargestellt, manchmal mit zwei Schlüsseln.

Die Anthroposophie sieht in Ahriman ein Wesen, das in schädlicher Überspitzung des materialistisch-technischen Verstandes den Gegenpol zum rauschhaft schwelgenden, weltflüchtigen Luzifer bildet. Der Mensch müsse in sich mit Christus Hilfe die Mitte zwischen den beiden Wesen und deren Qualitäten halten.

Ahriman ist ein Geist, der begabt ist mit einer die menschliche Fassungskraft übersteigenden, durchdringenden aber kalten Intelligenz, die er jedoch begierig in sich verschließt. Im Gegensatz zu Luzifer erscheint er daher als der Geist der Finsternis und der Widermächte, welcher der Menschenseele den Zugang zur seelisch-geistigen Welt verdunkeln und versperren möchte, um ihr Bewußtsein immer mehr an die physische Leiblichkeit zu ketten und einzuschränken. (Lit.: Bühler, S. 137ff)

Genauer besehen bezeichnet der Name Ahriman nicht eine einzelne Wesenheit, sondern eine ganze Reihe von Wesenheiten, die auf der alten Sonne, nicht ihre volle Entwicklungshöhe erreicht haben, also zurückgeblieben sind. Auf dem alten Mond werden sie dadurch zu Versuchern der Angeloi.

Ahriman ist aber nicht als böse im absoluten Sinn zu bezeichnen. Sein Zurückbleiben auf der alten Sonne kann auch als Opfertat verstanden werden, die einen wertvollen Beitrag für die gesamte Weltentwicklung leistet. So ist Ahrimans Beitrag wesentlich dafür, dass der Mensch die Freiheit erringen kann, die er später einmal durch die Entfaltung überschüssiger Liebe entgelten kann.

Perry Schmidt-Leukel and Buddhism

Den Löwen brüllen hören, Zur Hermeneutik eines christlichen Verständnisses der buddhistischen Heilsbotschaft, Schöningh (1992)

This was something of a "Fehltritt" (false step, faux pas) for Schmidt-Leukel because it cost him his job with the Kat-Holic church.

„Der Buddhismus Ist Keine Pop-Religion“

Religionswissenschaftler Perry Schmidt-Leukel vom Exzellenzcluster legt umfassende Einführung in Geschichte und Gegenwart des Buddhismus vor – Autor widerlegt westliche Klischees – „Rosarote Brille ablegen“ – Buddhismus war und ist weniger friedliebend als gedacht – Keine Religion „ohne Gott“ – Benachteiligung von Frauen – Haltung zum Umweltschutz zwiespältig – Spannung zu westlichen Prinzipien wie Liberalismus und Menschenrechten

Pressemitteilung des Exzellenzclusters vom 4. Juli 2017

Westliche Beobachter sehen den Buddhismus laut Religionswissenschaftlern zu sehr durch eine „rosarote Brille“. „Während er früher und teils heute noch als pessimistisch und nihilistisch wahrgenommen wurde, finden sich inzwischen zahlreiche Klischees vom Buddhismus als leichter Pop-Religion, friedfertig und tolerant, als Spiritualität ohne Dogmen und Glaubensvorstellungen, gar ohne Gott“, schreibt der Religionswissenschaftler und anglikanische Theologe Prof. Dr. Perry Schmidt-Leukel vom Exzellenzcluster „Religion und Politik“ der Universität Münster in seinem neuen Einführungsband „Buddhismus verstehen“ aus dem Gütersloher Verlagshaus. Oft gelte der Buddhismus im Westen nicht einmal als Religion, sondern „als Weisheits-Psychologie, Lifestyle oder modische Weltanschauung, besonders geeignet für den etwas erschlafften, aber wohlhabenden, postmodernen Intellektuellen.“ Das sei auch auf Unzufriedenheit mit kirchlichen Formen des Christentums zurückzuführen, habe aber nichts mit der Realität des heutigen asiatischen Buddhismus und des klassischen Buddhismus zu tun, so der Forscher, der am Exzellenzcluster das Verhältnis der Weltreligionen untereinander erforscht.

Der Einführungsband führt in zweieinhalb Tausend Jahre Geschichte und Ideenwelt des Buddhismus ein. Der Religionswissenschaftler widerlegt darin anhand einer Vielzahl buddhistischer Quellen und historischer und theologischer Ausführungen zahlreiche ältere und neuere Klischees. So sei der Buddhismus nicht einfach eine „Religion ohne Gott, nur weil er nicht um einen Schöpfergott kreist“. Auch werde in seinem Namen bis heute Gewalt angewendet. Wichtige buddhistische Strömungen lehnten westliche Prinzipien wie Liberalismus, Individualismus, Menschenrechte und Demokratie ab, heißt es weiter in dem Buch. Vom positiven Image im Westen weiche zudem ab, dass Frauen im Buddhismus lange Zeit ähnlich benachteiligt worden seien wie in anderen Weltreligionen. Auch stelle der Buddhismus in seinen Grundsätzen den Menschen über die Natur und sei daher keineswegs immer „naturfreundlich“, wie es der moderne Öko-Buddhismus behaupte. „Überhaupt ist die Vielfalt an Strömungen und regionalen Ausprägungen der Weltreligion Buddhismus im Westen weithin unbekannt“, so Schmidt-Leukel. „Dabei hat jede Religion eine enorme Bandbreite an innerreligiösen, teils gegensätzlichen Ausprägungen.“

...

Zur westlichen Vorstellung vom Buddhismus als „Religion ohne Gott“ erläutert der Religionswissenschaftler Prof. Dr. Perry Schmidt-Leukel: „Ob diese Sicht auf den Buddhismus stimmt, hängt davon ab, was man unter ‚Gott‘ versteht.“ Der traditionelle Buddhismus glaube an die Existenz zahlreicher Gottheiten, die „Teil dieser Welt“ seien, also nicht transzendent. Verstehe man unter „Gott“ eine transzendente Wirklichkeit, kämen die buddhistischen Gottheiten dafür tatsächlich nicht in Frage. „Allerdings versteht der klassische Buddhismus das Nirvana durchaus als eine transzendente und letzte Wirklichkeit. Es gilt als eine ‚unbedingte‘ und ‚todlose‘ Wirklichkeit. Das kommt dem Gottesbegriff sehr nahe und so gesehen ist der Buddhismus keineswegs gott-los.“

„Allerdings ist das Nirvana nicht Schöpfer der irdischen Welt“, führt Schmidt-Leukel aus. „Das Nirvana ist Ziel und Bedingung der endgültigen Erlösung, während Christentum, Islam oder Judentum ‚Gott‘ sowohl als Erlöser wie auch als Schöpfer der Welt verstehen.“ Buddha habe den Glauben an einen Schöpfergott kritisiert, wenn dieser ein Weltverständnis beinhalte, in dem alles vom Schöpfer vorherbestimmt sei. „Dann wären die Menschen nicht mehr für ihre eigene spirituelle Entwicklung verantwortlich. Das würde jegliche Motivation untergraben, den buddhistischen Heilsweg zu beschreiten.“

http://www.noologie.de/symbol20.htm

7.5. Addenda zur Wiederkehr des pythagoräischen Weltbildes

Das Leben und die Person des Alexanders war in seiner brillianten Fulguranz ja geradezu eine archetypische Inkarnation dieser Dynamik. Und Alexanders Feldzug brachte die Kulturverbindung von Europa und Asien zum Blühen. Hierbei muß man auf die Rolle der Buddhistischen Philosophie eingehen, die ebenfalls unter dem Paradigma der Dynamik steht. (Schmidt-Leukel 1992). [368]

http://www.noologie.de/noo04.htm#fn731

In anderer Sichtweise schloß das Programm aber an die 3000-Jährige Macht-Tradition der ägyptischen Priester-Herrschaft an, und führte sie weiter. Es ist zu beachten, daß ein wesentlicher Teil der Entwicklung des Christentums in Ägypten stattgefunden hatte. Ganz wesentliche ritualistische und Volks-Glaubens-Elemente des Christentums stammen weder von den Juden noch aus dem Hellenismus, und die ägyptische Volksreligion ist die einzige wahrscheinliche Quelle, von der das hätte stammen können. Den Archae-Typos des Maria-Kind Motivs findet man z.B. in dem ägyptischen Isis-Horus Motiv. (Drewermann 1986). Bzw. Aphrodite und Eros (Campbell 1996,III: 269). Wieviel von der Ritualistik der christlichen Liturgie aus Ägypten entlehnt war, ist nicht sicher (Weihrauch, Priestergewänder,...), und man muß einen allgemeinen "trade of ideas" in der Ritualistik der antiken Welt einbeziehen, der dann in das Christentum Eingang gefunden hat. Es gibt auch noch Stimmen, die eine wesentliche Beteiligung des Buddhismus in der Genese des Christentums annehmen, so Perry Schmidt-Leukel 1992.

Kata Holon

https://en.wikipedia.org/wiki/Original_sin

Das kat-holisch ist der (möglichst weiteste / all-umfassendste / und damit wieder kat-holische) Allgemein-Begriff, für das All-umfassende, Hegemoniale, also nicht das Um-Armende, sondern Um- Ringende und Um-Schlingende. Hier haben wir es allso, und darauf kommen wir gleich wieder, das Im-Perium, das eben qua dieser seiner Eigen-Art eben Um-Ringend sein Muss, peri peras im-perium.

So etwa in dem Sinn gebraucht es, glaube ich, auch Peter Sloterdijk es in Z&Z (2006) auf S. 243 und 244 für die Analogien zwischen katholischer Erlösungs-Politik und dem kommunistischen Evangelismus.

Dazu sollte angemerkt werden, daß auch die Römisch Katholische Kirche die Fortsetzung einer bestimmten Agenda des Imperium Romanum "mit anderen Mitteln" war. "Kata Holon" drückt sich etwa im Segen des Papstes aus: "Urbi et Orbi" und dokumentiert den spirituell-imperialen Anspruch, für die gesamte Menschheit zu denken und zu handeln, und am besten zu wissen, was gut für sie ist. Ebenso ist der Islam als extrem expansive, missionarische Weltreligion im Ur-Sinne "Kat-holisch".

Original sin, also called ancestral sin,^[1] is a Christian belief in the state of sin in which humanity has existed since the fall of man, stemming from Adam and Eve's rebellion in Eden, namely the sin of disobedience in consuming the forbidden fruit from the tree of the knowledge of good and evil.^[2] This condition has been characterized in many ways, ranging from something as insignificant as a slight deficiency, or a tendency toward sin yet without collective guilt, referred to as a "sin nature", to something as drastic as total depravity or automatic guilt of all humans through collective guilt.^[3]

The concept of original sin was first alluded to in the 2nd century by Irenaeus, Bishop of Lyon in his controversy with certain dualist Gnostics.^[4] Other church fathers such as Augustine also shaped and developed the doctrine,^[5][2] seeing it as based on the New Testament teaching of Paul the Apostle(Romans 5:12–21 and 1 Corinthians 15:21-22) and the Old Testament verse of Psalms51:5.^{[6][7][8][9][10]} Tertullian, Cyprian, Ambrose and Ambrosiaster considered that humanity shares in Adam's sin, transmitted by human generation. Augustine's formulation of original sin after 412 CE was popular among Protestant reformers, such as Martin Luther and John Calvin, who equated original sin with concupiscence (or "hurtful desire"), affirming that it persisted even after baptism and completely destroyed freedom to do good. Before 412 CE, Augustine said that free will was weakened but not destroyed by original sin.^[2] But after 412 CE this changed to a loss of free will except to sin.^[11] Modern Augustinian Calvinism holds this later view. The Jansenist movement, which the Catholic Church declared to be heretical, also maintained that original sin destroyed freedom of will.^[12] Instead the Catholic Church declares "Baptism, by imparting the life of Christ's grace, erases original sin and turns a man back towards God, but the consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle."^[13] "Weakened and diminished by Adam's fall, free will is yet not destroyed in the race."^[14]

The doctrine of ancestral fault (προγονικὸν ἁμάρτημα progonikon hamartema), i.e. the sins of the forefathers leading to punishment of their descendants, was presented as a tradition of immemorial antiquity in ancient Greek religion by Celsus in his True Doctrine, a polemic attacking Christianity. Celsus is quoted as attributing to "a priest of Apollo or of Zeus" the saying that "the mills of the gods grind slowly, even to children's children, and to those who are born after them".^[15] The idea of divine justice taking the form of collective punishment is also ubiquitous in the Hebrew Bible.^[16]

St Paul's idea of redemption hinged upon the contrast between the sin of Adam and the death and resurrection of Jesus. "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned."^[17] "For as in Adam all die, so in Christ all will be made alive."^[18] Up till then the transgression in the Garden of Eden had not been given great significance. According to the Jesus scholar Geza Vermes:

Paul believed that Adam's transgression in a mysterious way affected the nature of the human race. The primeval sin, a Pauline creation with no biblical or post-biblical Jewish precedent, was irreparable by ordinary human effort.^[19]

The formalized Christian doctrine of original sin was first developed in the 2nd century by Irenaeus, the Bishop of Lyon, in his struggle against Gnosticism.^[2] Irenaeus contrasted their doctrine with the view that the Fall was a step in the wrong direction by Adam, with whom, Irenaeus believed, his descendants had some solidarity or identity.^[20] However, Irenaeus did not believe that Adam's sin was as severe as later tradition would hold, and he was not wholly clear about its consequences.^[21] While the belief that all human beings participate in Adam's sin and share his guilt are not totally foreign concepts for Irenaeus, still his doctrine of Original Sin is rather mild compared with what would later be found in the writings of Augustine. One recurring theme in Irenaeus is his view that Adam, in his transgression, is essentially a child who merely partook of the tree ahead of his time.^[22] For Irenaeus, knowing good and evil was an integral aspect of human nature; the 'sin' of Adam was snatching at the fruit of the tree rather than waiting for it as a gift from God.^[23]

Other Greek Fathers would come to emphasize the cosmic dimension of the Fall, namely that since Adam human beings are born into a fallen world, but held fast to belief that man, though fallen, is free.^[2] They thus did not teach that human beings are deprived of free will and involved in total depravity, which is one understanding of original sin among the leaders of the Reformation.^[24][25] During this period the doctrines of human depravity and the inherently sinful nature of human flesh were taught by Gnostics, and orthodox Christian writers took great pains to counter them.^[26][27] Christian apologists insisted that God's future judgment of humanity implied humanity must have the ability to live righteously.^[28][29]

Now comes the text from Gold im Wachs

Die Gnade Tanzt - Das Tanzritual Der Apokryphen Johannesakten Und Seine Bedeutung

Von Hans Jörg Auf Der Maur. Gold im Wachs (S. 109).

Anlaß und Ausgangspunkt des vorliegenden Beitrages sind zwei interdisziplinäre Seminare (Liturgiewissenschaft und Religionswissenschaft) im Sommersemester 1986 und im Wintersemester 1986/87 an der Katholisch-Theologischen Fakultät der Universität Wien, die der Schreibende zusammen mit Prof. Dr. Th. Irrmoos von der Sophia-Universität in Tokyo und derzeit Gastprofessor an der Universität Wien gehalten hat.

Ziel und Aufgabe beider Seminare war es, durch Analyse die Struktur, Symbolik und Bedeutung einzelner christlicher und nichtchristlicher Kultfeiern herauszuarbeiten und durch phänomenologischen Vergleich die gemeinsamen Grundmuster, d.h. Grundstrukturen, Grundsymboliken und Grundmotive zu entdecken. Diese Fragestellung hat nicht nur ihren guten Sinn im Rahmen der vergleichenden Religionswissenschaft, sondern auch innerhalb der Liturgiewissenschaft, da sie zu einem tieferen Verständnis unserer christlichen Liturgie und von deren Verwurzelung im homo religiosus und homo ludens, dem religiösen und spielenden Menschen, hinführt.

Im ersten der beiden Seminare wurden das japanische Shinto-Ritual und christlich-liturgische Feiern miteinander verglichene, und das zweite Seminar beschäftigte sich mit dem Kultdrama in der Antike, in den Yamabushi-Kagura Japans und in der christlichen Liturgie. Eine ganz besondere Form des Dramas ist der Tanz, bzw. im Rahmen des Kultdramas der kultische Tanz, dem sich einige Arbeiten widmeten.(3) Ziel und Aufgabe der folgenden Darstellung ist es, die Thematik des kultischen Tanzes aufzunehmen und dessen Grundform, Grundsymbolik und Grundbedeutung herauszustellen. Dies kann freilich räumlich wie inhaltlich nur in begrenzter Weise geschehen am Beispiel des ältesten uns bekannten Tanzrituals der griechischen Patristik aus den apokryphen Johannesakten des 2. Jahrhunderts. Diese Zielstellung erweist sich nicht nur im Zusammenhang eines rein wissenschaftlichen Seminars im Rahmen der Liturgiegeschichte und der Religionswissenschaft als sinnvoll, sondern sie hat auch für die liturgische Praxis der Gegenwart Bedeutung. Denn seit dem Zweiten Vatikanischen Konzil ist die Inkulturation des christlichen Gottesdienstes eine wichtige Frage geworden4, und diese wird seither mehr und mehr thematisiert.(5) Dem Tanz als menschlichem Ausdrucksphänomen kommt hier besondere Bedeutung zu, und zwar nicht nur für die gottesdienstliche Praxis vieler Kulturen Asiens, Afrikas und Südamerikas. So zeigt sich auch in der neueren pastoralliturgi-

(S. 110)

schen Literatur Europas und Nordamerikas, und zwar in verschiedenen christlichen Konfessionen, ein zunehmendes Interesse für den liturgischen Tanz. Eine wissenschaftlich fundierte Studie über dieses Phänomen wäre eine schon längst fällige Aufgabe. Dies allerdings kann im Rahmen dieses Beitrages nicht geleistet werden. Die vorliegende Darstellung kann nur einen bescheidenen Beitrag zu dieser Frage liefern.

...

1. DER TEXT DES TANZRITUALS (AJ 94-96)

1.1. Die Quelle: die Johannesakten

Das älteste uns bekannte Tanzritual in der Patristik überliefern uns die Johannesakten. Der Text dieses Dokuments liegt seit 1983 in einer kritischen Neuedition vor, herausgegeben von E. Junod und J.D. Kaestli(8) und ergänzt mit einem hervorragenden Kommentar. (9)

Diese Johannesakten gehören zum literarischen Genus der apokryphen Apostelgeschichten(10) und sind wahrscheinlich die ältesten uns bekannten Ausformungen dieser Gattung.(11) Sie schildern uns die Taten und Predigten des Apostels Johannes.

Der uns heute erhaltene griechische Text bildet jedoch keine Einheit. Nach Junod und Kaestli kann man im wesentlichen mit zwei großen Textschichten rechnen. Die Hauptschicht, die die Taten und Predigten des Apostels Johannes erzählt, aber selbst wieder aus vielen kleineren Einheiten besteht, stammt wahrscheinlich aus einem christlichen Milieu spiritualistischer Prägung und dürfte etwa zwischen 150-200 von einem anonymen Redaktor in der Nähe Antiochiens oder in Ägypten kompiliert worden sein.(12) Die zweite Textschicht umfaßt die Kapitel AJ 94-101.109, die die letzte Zusammenkunft Jesu mit seinen Jüngern, unser Tanzritual, das Leiden des Erlösers und die private Offenbarung des Lichtkreuzes an Johannes am Karfreitag erzählt. Diese wiederum aus mehreren älteren Elementen bestehende Einheit ist in einem christlich-gnostischen Milieu verwurzelt und dürfte von einem unbekannten Redaktor im syrischen Raum etwa im dritten Viertel des 2. Jahrhunderts redigiert worden sein.(13)

Beide Textschichten schließlich wurden wahrscheinlich noch vor Ende des 3. Jahrhunderts in einer christlich-gnostischen Gemeinde, die sich besonders der johanneischen Tradition verpflichtet wußte, zusammengefügt.(14)

1.2. Der nähere Kontext: AJ 94-101.109

Der einschlägige Text, der unser Tanzritual beschreibt, gehört nun der zweiten Textschicht an (AJ 94-101.109), die aufgrund von Vokabular und Theologie

(S. 111)

eine geschlossene Einheit bildet.(15) Nach der Untersuchung von Junod und Kaestli handelt es sich um eine Art Apokalypse, und diese Einheit ist wie folgt strukturiert(16).

1) Erstes narratives Element: Situierung der Offenbarung im Leben Jesu und Stiftungsbericht des Tanzrituals (94,1-7.9);

2) erste Offenbarung: Der Tanzhymnus und seine Interpretation (94,8.11-96,28);

3) zweites narratives Element: Überleitung und nähere Umstände der Kreuz-Apokalypse (97);

4) zweite Offenbarung: Die Apokalypse des Lichtkreuzes und die Deutung der wahren Passion Jesu (98-101);

5) drittes narratives Element: Verklammerung mit dem Vorausgehenden und der Himmelfahrt Jesu (109).

Für unseren Zusammenhang sind die ersten zwei Struktureinheiten des Textes von Bedeutung, nämlich das erste narrative Element und die erste Offenbarung (94-96).

1.3. Der Text: Al 94-96

Der einschlägige Text lautet wie folgt:(17)

94: Bevor er (sc. Jesus) von den Juden ohne Gesetz und von jenen,

die das Gesetz von der gesetzlosen Schlange empfangen hatten, ergriffen wurde,

versammelte er uns alle

und sagte: bevor ich jenen überliefert werde, laßt uns einen Hymnus singen dem Vater,

und so laßt uns herausgehen auf das Bevorstehende hin. Er befahl uns,

(5) einen Kreis zu bilden, wobei wir einander die Hände reichten,

und er selber stand in der Mitte und sprach: Antwortet mir mit Amen.

Er begann einen Hymnus zu singen und sagte:

Herrlichkeit dir Vater.

Und wir im Kreise gehend antworteten ihm: Amen.

10: Herrlichkeit dir Logos,

Herrlichkeit dir Gnade. Amen.

Herrlichkeit dir Geist, Herrlichkeit dir Heiliger,

Herrlichkeit deiner Herrlichkeit. Amen.

Wir loben dich, Vater, wir danken dir,

Licht, in dem Finsternis nicht wohnt. Amen.

95: Wofür wir aber danken, sage ich:

Gerettet werden will ich

und retten will ich. Amen.

Gezeugt werden will ich

und zeugen will ich. Amen.

Verwundet werden will ich

und verwunden will ich. Amen.

Gezeugt werden will ich

und zeugen will ich. Amen.

Essen will ich

und gegessen werden will ich. Amen.

Hören will ich

und gehört werden will ich. Amen.

werden will ich,

Gedacht werden will ich,

der ich ganz Gedanke bin. Amen.

Gewaschen werden will ich

und waschen will ich. Amen.

Die Gnade tanzt.

Flöte spielen will ich,

tanzt alle. Amen.

Ein Klagelied spielen will ich,

schlagt alle an die Brust. Amen.

Die eine Achtheit

psalliert mit uns. Amen.

Die zwölfte Zahl

tanzt oben. Amen.

Dem All kommt es zu, oben zu tanzen. Amen.

Wer nicht tanzt,

begreift nicht, was geschieht. Amen.

Fliehen will ich

Und bleiben will ich. Amen.

Gesta1ten will ich

und gesta1tet werden will ich. Amen.

Geeint werden will ich

und einen will ich. Amen.

Ein Haus habe ich nicht

und Häuser habe ich. Amen.

Eine Stätte habe ich nicht

und Stätten habe ich. Amen.

(40) Einen Tempel habe ich nicht

und Tempel habe ich. Amen.

Eine Leuchte bin ich dir,

der du mich siehst. Amen.

(45) Ein Spiegel bin ich dir,

der du mich erkennst. Amen.

Eine Türe bin ich dir,

der du an mir anklopfst. Amen.

Ein Weg bin ich dir,

der du hindurch wanderst. Amen.

(96) Wenn du meinem Tanz folgeleistend antwortest, sieh dich selbst in mir,

dem Sprechenden;

und wenn du siehst, was ich tue, schweige über meine Mysterien.

Der du tanzt, begreife, was ich tue,

weil deines ist dieses Leiden des Menschen, welches ich erleiden werde.

(5) Denn du könntest überhaupt nicht begreifen, was du leidest,

wenn ich nicht für dich als Logos vom Vater gesandt worden wäre.

Du der du siehst, was ich tue, hast mich gesehen als Leidenden,

und sehend standest du nicht (unbeweglich), sondern du wurdest durch

und durch bewegt.

Bewegt um weise zu werden, hast du mich als Ruhelager.

(10) Ruhe dich aus in mir.

Wer ich bin, wirst du erkennen, wenn ich fortgehe.

Was du jetzt siehst, das bin ich nicht.

(Was ich wirklich bin), wirst du sehen, wenn du kommst.

Wenn du das Leiden erkennen würdest, das ,Nicht-Leiden' würdest du besitzen.

(15) Erkenne das Leiden, und du wirst das ,Nicht-Leiden' besitzen.

Was du nicht weißt, ich selbst werde es dich lehren.

Dein Gott bin ich, nicht der des Verräters.

Ich will, daß die Heiligen Seelen auf mich hin bewegt werden.

Erkenne das Wort der Weisheit.

(20) Wiederum sage mir:

Herrlichkeit dir Vater,

Herrlichkeit dir Logos,

Herrlichkeit dir Geist.

Was meine Sache ist, wenn du es wirklich wissen willst, (siehe es ist folgendes):

(25) Mit dem Worte zusammen habe ich das alles spielend getanzt, und

nicht wurde ich beschämt.

Ich habe hüpfend getanzt, du aber begreife das alles,

und begreifend sage:

Herrlichkeit dir Vater. Amen.

(97) Nachdem er so mit uns getanzt hatte, Geliebte, ging der Herr hinaus

(18)

2. GESTALT UND GEHALT DES TANZRITUALS

Aufgrund genauer Analyse sind Junod und Kaestli in ihrer Untersuchung zu Form und Inhalt des vorliegenden Textes zu teilweise neuen Ergebnissen gegenüber der älteren Forschung gekommen. (19) Im folgenden soll lediglich auf diese neuen Resultate eingegangen werden.

Es lassen sich im oben zitierten Text zunächst einmal drei große Textelemente unterscheiden: Die erzählende Einführung (94,1-7.9), der eigentliche Hymnus (94,8.10-16; 95,2-50; 96,21-23.28) und die Deutung von Hymnus und Ritual (96,1-20.24-27). 97,1 bildet die erzählende Überleitung zu den folgenden Ereignissen.

2.1. Der Hymnus (94,8.10-16; 95,2-50; 96,21-23.28)

Das Kernstück unseres Textes ist ein Hymnus, der sich jedoch bei näherem Zusehen als eine Kompilation von mehreren Hymnenteilen erweist, die ursprünglich wohl unabhängig voneinander bestanden haben.

a) Der erste Teil des Hymnus besteht aus 94, 8.10-17, unterbrochen durch einen redaktionellen Einschub liturgischer Art (9). Eine ähnliche Bemerkung in 95.1 leitet über zum 2. Teil.

Es handelt sich formal um drei Strophen mit je drei Zeilen, wobei jede Strophe mit einem Amen (20) endet. Alle Zeilen der ersten zwei Strophen heben an mit "Herrlichkeit dir", die dritte Strophe entfaltet: "Wir loben dich" -"wir sagen dir Dank". Es handelt sich hier um einen klassischen doxologischen Hymnus. Sein Grundgehalt ist Verherrlichung, Lob und Danksagung, wie dies auch bei unzähligen frühchristlichen Hymnen der Fall ist. (21) Auffallend ist hier die johanneische Terminologie: die Verherrlichung gilt dem Vater (vgl. Joh 17,1-26), angesprochen wird der Logos (vgl. Joh. 1,1-18), die Charis (vgl. Joh 1,14.16-17), das Pneuma (Joh 4,24), der Hagios (vgl. 1 Joh 2,20), die Herrlichkeit des Logos (vgl. Joh 1,14) und das Licht (vgl. Joh 1,4), "in dem keine

(S. 115)

Finsternis ist" (1 Joh 1,5). Dagegen dürfte es unwahrscheinlich sein, daß der Hymnus aufgebaut ist nach einem trinitarischen Schema im Sinne der entwickelten Trinitätstheologie. Alle hier angeführten Namen wollen vielmehr auf vielfältige Weise das eine göttliche Sein verherrlichen. (22)

b) Der zweite Hymnusteil ist umfassender und stellt das eigentliche Corpus des Hymnus dar (95,2-17.37-50). Dieser Hymnus besteht zunächst einmal aus neun Strophen a vier Zeilen, alle gesprochen in der ersten Person Singular und größtenteils antithetischen Charakters (95,2-17. 31- 50). Während in 2-17.31-36 die Antithese basiert auf dem Verbum thelo, kommt die Gegensätzlichkeit in 37-42 mit dem Verbum Exo (Echo) zum Ausdruck; die letzten zwei Strophen (43-50) bestehen aus vier eimi-Aussagen, enthalten aber keine Antithesen mehr.

Inhaltlich handelt es sich um Aussagen von Christus, die die Erlösungssehnsucht der menschlichen Natur einerseits und die Erlösertätigkeit und Erlöserfunktion andererseits zum Ausdruck bringen. (23)

Der Erlöser, der sich in den Tod hinein begibt, will als Mensch gerettet (95,2), erlöst (4), verwundet (6), zum Leben gezeugt (8), mit göttlicher Weisheit genährt (10), gereinigt durch das Wasser (der Weisheit; 16) werden, er will aus der materiellen Welt fliehen (31), geeint werden mit der göttlichen Herrlichkeit (35). Demgegenüber will Christus als Erlöser die Menschen retten (3), erlösen (5), durch die Liebe Gottes verwunden (7), zeugen (9), durch die göttliche Weisheit ernähren (11), durch das Wasser (der Weisheit) reinigen (17) und die Menschen mit der göttlichen Fülle vereinen (36). Diese Aussagen beziehen sich alle auf das Leidens- und Auferstehungsereignis als ganzes, ohne daß man Einzelheiten in die neutestamentlichen Berichte zurückverfolgen könnte.

Andere Gegensatzpaare haben ihre Wurzeln in mystisch-spirituellen und christlich-gnostischen Auffassungen: so will Christus durch die Trennung vom Materiellen und durch die göttliche Liebe verwundet werden und andere Menschen verwunden (6-7); er will selbst gereinigt werden und die Menschen reinigen durch das Wasser der Weisheit (16-17). Er will Gottes Wahrheit und Weisheit hören und essen (10.12) wie auch als Weisheit und Logos Gottes die Menschen nähren durch das Wort (11.13). Er ist als Offenbarer ganz göttlicher nous und will als solcher erkannt und erfaßt werden (14.15); er will der materiellen Welt entfliehen und im Ewigen bleiben (31.32) und selbst mit dem Göttlichen vereinigt werden und die Menschen mit ihm vereinen in der göttlichen henosis (35-36). Als göttliches Wesen hat er kein Haus, keinen Ort oder Tempel in dieser materiellen Welt (37.39.41), aber er lebt im Innern, in den Herzen der erwählten Menschen (38.40.42; vgl. auch Joh 14,23).

In den abschließenden zwei Strophen bezeichnet sich der sprechende Erlöser in enger Anlehnung an die johanneische Terminologie als Licht (vgl.

(S. 115)

Joh 8,12: "Ich bin das Licht der Welt") und als Leuchte (Offb 21,23), als Türe (Joh 10,9) und als Weg (Joh 14,6). Die zweite dieser vier eimi -Aussagen heißt: "Ich bin ein Spiegel für dich, der du mich erkennst". Wer den Erlöser erkennt, erkennt sich selbst ganz und gar. Die Bezeichnung,Christus als Spiegel' findet sich nicht im Neuen Testament, jedoch häufig in Texten der christlichen Gnosis (24) und hat ihre Wurzeln wahrscheinlich in den Mysterienreligionen (25)

Junod und Kaestli bezeichnen diesen Teil (95,2-17.37-50) als den ursprünglichen Hymnus (hymne primitif), der erst von späterer redaktioneller Hand mit den übrigen Hymnenteilen und dem Ganzen unseres Textes verbunden wurde. (26) Der Entstehungsort dieses Hymnus sei außerhalb des Christentums im gnostischen Milieu zu sehen. Tatsächlich können Junod und Kaestli auf einen parallelen Text der gnostischen Nag Hammadi - Papyri hinweisen, auf die sog. Bronte oder die vollendete Erkenntnis (NHC VI,2), wo sich eine weibliche Gestalt (die Weisheit?) darstellt sowohl als gefallenes spirituelles Wesen, das sich nach der Erlösung sehnt, wie auch gleichzeitig als göttliche Erlöserin und Offenbarungsträgerin. Dabei fallen formal wie inhaltlich sehr enge Parallelen auf. (27) Diese Beobachtung genügt jedoch meines Erachtens nicht, um auf einen rein gnostischen Ursprung schließen zu können. Die vielfältigen Bezüge auf die Leidens- und Auferstehungsgeschichte (wenn auch nur allgemeiner Art) und vor allem die Anlehnung an die johanneische Terminologie machen vielmehr deutlich, daß dieser Hymnusteil sowohl genuin christliche wie genuin gnostische Elemente miteinander verbindet und deshalb wohl in einer christlich-gnostischen Gemeinschaft entstanden ist. Unverständlich erscheint mir die Schlußfolgerung von Junod und Kaestli, daß dieser ursprüngliche Hymnus vor seiner Einführung in die Gesamtkomposition gar nie selbständig bestanden habe. (28) Gerade die Stil- und Inhaltsanalysen haben deutlich aufgewiesen, daß das vorliegende Hymnenstück eine formale wie inhaltliche Selbständigkeit besitzt und daß der Hymnus darum wohl schon vor der Endredaktion als selbständige Größe existiert hat.

c) Der dritte Teil unseres Hymnus besteht aus 95,18-30 und erweist sich formal wie-inhaltlich als selbständige Größe, die vom Endredaktor in den ursprünglichen Hymnus (s.o. b) eingefügt wurde. Schon Zeile 18 als Ein-Zeiler ist deutlich eine Nahtstelle. Die folgenden Zeilen 19-30 (drei Strophen a vier Zeilen) bestehen nicht aus Antithesen, wie der übrige Hymnus, und die Zeilen 23-30 sind zudem Aussagen in der dritten Person Singular und nicht mehr in der ersten Person. Der Einschub wird durch das Verbum choreuein in Zeile 18 und 29 umrahmt. Inhaltlich geht es in diesem Stück primär um Tanz und Bewegung, ein Motiv, das im ursprünglichen Hymnus überhaupt nicht vorkommt.

Es ist kein Zweifel, daß hier der Tanzende Christus ist. Deutlich wird dies aus den Zeilen 19-22, die an Mt 11,1-17 anknüpfen: "Womit soll ich dieses

(S. 117)

Geschlecht vergleichen? Es verhält sich mit ihm wie mit Kindern, die auf den Marktplätzen sitzen und den anderen zurufen: Wir haben mit der Flöte aufgespielt, und ihr habt nicht getanzt. Wir haben ein Klagelied gesungen, und ihr habt nicht an die Brust geschlagen-. Das neutestamentliche Zitat wird freilich verändert rezipiert: nicht die Kinder, sondern Christus selbst ist der Sprechende. Zudem handelt es sich um einen Aufruf an die Zuhörer, zu tanzen und an die Brust zu schlagen. Christus selbst ist es denn auch, der bezeichnet wird als die "Gnade die tanzt" (18), als.. Achtzahl,.. die.mit uns psalliert (23-24), als die zwölfte Zahl, die oben tanzt (25-26), als das All, das oben tanzt (27-28). Auch diese Motive haben ihre Ansätze einerseits in der neutestamentlichen Tradition (29), andererseits in der frühchristlichen Theologie. (30)

Der Text kann aber trotzdem nicht befriedigend nur aus christlichen Paralleltexten erklärt werden. Die mythischen Bilder und Vorstellungen weisen, wie Junod und Kaestli gut aufgezeigt haben, auf die Valentinianische Gnosis hin: (31) die Charis ist dabei nicht nur eine weibliche Bezeichnung des höchsten Vaters, sondern auch eine soteriologische Größe, die auf den Gnostiker heruntersteigt und in ihm wohnt. Die Ogdoe bezieht sich sowohl auf die ersten acht Äonen des Pleromas wie auch auf die subsistierende Weisheit und das Zwischenstadium, das sie vor ihrer endgültigen Vereinigung mit dem All innehat. Die Dodekas wiederum bezieht sich auf die zwölf niederen Äonen des Pleromas, deren letzter die Weisheit ist. Das All ist der terminus technicus für das Pleroma bei den Valentinianern.

Der konkrete Tanz, von dem die Rede ist, ist ein mythisches Symbol. Dieses bringt die Bewegung des ganzen Seins zum göttlichen Pleroma hin zum Ausdruck. Zugleich ist der Tanz auch erleuchtende Offenbarung dessen was leztlich ist und geschieht, und zwar nur für den, der zusammen mit den Äonen tanzt. Vor allem aufgrund von Excerpta ex Theodoto 30,2 ("Wenn das Leiden: der Weisheit sich vollzieht, leidet das ganze All mit zur Erlösung des Seins") sehen Junod und Kaestli die Bedeutung dieses Tanzes darin, daß in diesem gemeinschaftlichen Tun das Mitleiden der göttlichen Äonen zum Ausdruck kommt und daß die Weisheit den leidenden Äon erleuchtet und vom Leiden erlöst.

Ein weiterer Zusammenhang zwischen dem Tanz der himmlischen Wesen, die mit der Weisheit zusammen leiden, und dem Tanz Christi, der zusammen mit den Jüngern leidet, erklärt sich aus der Valentinianischen Christologie: der Erlöser, der in der Welt erschienen ist, ist die Frucht des Pleromas, in dem leibhaftig das Pleroma der Gottheit wohnt (vgl. auch Kol 2,9). In der Person des tanzenden Christus tanzen und psallieren die Glieder des Pleromas und machen dadurch ihren Willen kund, um mit Christus zusammen die geistlich Gefangenen dieser Welt zu retten. Alle sind aufgerufen, die Charis zu empfangen und in sich selbst Raum für die Ogdoas zu schaffen.

(S. 118)

Eine zentrale Aussage dieses Hymnusteils besteht in den Zeilen 29-30: "Wer nicht tanzt, versteht nicht, was geschieht". Daß die Offenbarung und Überwindung des Leidens durch den Tanz geschieht, ist eine Auffassung, die sich weder aus christlichen, noch gnostischen Parallelen erklären läßt. Hier werden wir verwiesen auf das Phänomen des Kulttanzes, sei es aus der jüdischen Liturgie oder den antiken Kultmysterien (dazu s.u. 4). So erweist sich dieser Hymnusteil als ein selbständiger Hymnus, und zwar deutlich als Tanzhymnus, der vom Endredaktor in den ursprünglichen Hymnus eingefügt wurde. 94,18-30 ist ein selbständiges Stück, bestehend aus christlichen, gnostischen und anderen religiösen Elementen. Ob es sich hier um eine Schöpfung des Endredaktors handelt oder um einen selbständigen Hymnus, läßt sich wohl kaum mehr mit Sicherheit feststellen. Die Tatsache jedoch, daß hier Symbole verwertet wurden, die weiterhin auch im hymnischen Kommentar des Redaktors nicht mehr vorkommen, deutet meines Erachtens eher auf letztere Möglichkeit hin.

Eine wichtige Konsequenz für den Gesamthymnus muß hier festgehalten werden: durch die Einfügung des vorliegenden Tanzliedes in den ursprünglichen Hymnustext, der kein Tanzhymnus war, wird die Gesamtkomposition umfunktioniert zu einem Tanzhymnus.

d) Die abschließenden Doxologien (96,21-23.28) läßt der Redaktor getrennt vom vorausgehenden Hymnus erst am Schluß seines hymnischen Kommentars (96,1-27) folgen. Es handelt sich dabei um eine trinitarische (21-23) und um eine ausschließlich an den Vater gerichtete (27) Doxologie. Dies zeigt deutlich, daß diese abschließenden Formeln genauso wenig wie der doxologische Anfangshymnus (94,8.10-17) zum ursprünglichen Textbestand gehörten. Formal wie inhaltlich kann man diese Schlußdoxologien dem Genus der altchristlichen Doxologien ganz allgemein zuordnen (32), ohne daß eine nähere Bestimmung des Ursprungsmilieus möglich wäre. Warum der Redaktor diese Formel nicht unmittelbar an das Hymnuscorpus anschließt, sondern erst auf den Kommentar folgen läßt, ist nicht ersichtlich.

e) Der Tanzhymnus in seiner Endgestalt ist inhaltlich wie folgt aufgebaut: 1. Doxologie und Lobpreis (94,8.10-17); 2. Erlösung in Christus, erster Teil (95,217); 3. Der Tanz (95,18-30); 4. Erlösung in Christus, zweiter Teil (95,31-50); 5. Schlußdoxologien (96,21-23.27).

Beachtet man auf der Ebene des Textes die Rollenverteilung, so fällt auf, daß das erste Stück (94,8.10-17) in der ersten Person Plural gesprochen wird (ainoumen eucharistotoumen). Das Subjekt ist offenbar die Kirche, die Gemeinde (vox ecclesiae), der Adressat ist Gott (ad Deum). Die Schlußdoxologien (96,21-23.27) werden in der ersten Person Singular gesprochen lege:

(S. 119)

96,20.27); es handelt sich offenbar um die vox fidelis; der Adressat ist auch hier Gott (ad Deum). Dem gegenüber ist der ursprüngliche Hymnus zusammen mit dem Tanzlied von Christus gesprochen (95,2-50); es handelt sich hier um die vox Christi. Der Adressat ist hier wohl die Gemeinschaft der Jünger, bzw. die Gemeinde.

Zusammenfassend ergibt sich formal wie inhaltlich folgende Übersicht:

1. Hymnus (94,8.10-17)

3 Strophen ä 3 Zeilen Doxologie und Lobpreis Vox ecclesiae ad Deum

2. Ursprünglicher Hymnus 1. Teil (95,2-17)

4 Strophen ä 4 Zeilen Erlösung in Christus

Vox Christi (ad ecdesiam)

3. Tanzlied (95,18-30)

1 Zeile + 3 Strophen ä 4 Zeilen Heiliger Tanz

Vox Christi (ad ecdesiam)

4. Ursprünglicher Hymnus 2. Teil (95,31-50)

5 Strophen ä 4 Zeilen Erlösung in Christus

Vox Christi (ad ecclesiam)

5. Abschließende Doxologien (96,21-23.27)

1 Strophe ä 3 Zeilen + 1 Zeile Doxologie

Vox ecclesiae ad Deum

f) Schließlich sei kurz auf die sprachliche Ausführung des Hymnus hingewiesen. Aufgrund der Einleitung (94,1-7), der Regieanweisung (94,9) und der regelmäßigen Akklamation Amen wird deutlich, daß dieser Hymnus in einer Liturgie ausgeführt wurde. Auf der Ebene des Vollzuges ergibt sich aber eine andere Rollenverteilung als auf der Ebene des Textes. Danach wird der Hymnus von einem Solisten vorgetragen (Christus - Vorsprecher/Vorsänger), und die Anwesenden (Jünger - Gemeinde) respondieren durch die Akklamation Amen, je ein Amen nach jeder dreizeiligen Strophe zu Beginn, je ein Amen nach jeder zweiten Zeile des ursprünglichen Hymnus und des Tanzhymnus und ein abschließendes Amen nach der Schlußdoxologie.

2.2. Der Hymnus getanzt (94,1-7.9)

Der Redaktor unseres Stückes hat nicht nur verschiedene Hymnenelemente zusammengefügt und zu einem Tanzhymnus umgestaltet, sondern durch die einleitende Erzählung (94,1-7), einige in den Hymnen eingeschobene Regieanweisungen (94,9; 95,1) und die Überleitung zur Fortsetzung der Erzählung (97,1) beschreibt er deutlich, daß der vorliegende Hymnus auch tatsächlich getanzt wurde, stellt das Ritual deutlich als_ eine Stiftung von Christus dar und verbindet diese Kulteinsetzung mit der Leidensgeschichte Christi.

a) Das Tanzritual besteht darin, daß die Anwesenden (Jünger - Gemeinde) einen Kreis bilden und einander an den Händen halten. In der Mitte des Kreises steht der Solist (Christus - Vorsprechen/Vorsänger), der den Hymnus vorträgt (94,5-7). Die Teilnehmer bewegen sich im Kreis (icu XzvovteS) und antworten dem Vorsänger mit dem Responsorium Amen (s.o. 2.1.f). Dieses x-uiXm etv wird deutlich durch den Kontext, bes. 95,18-30, den hymnischen Kommentar 96,1-28 und die Überleitungsformel 97,1 als xopmüety - tanzen, verstanden. Wir haben hier also eindeutig ein gottesdienstliches Handeln vor uns, das in Bewegung und Wort eine christliche Tanzliturgie darstellt.

Zwar gibt es mehrere frühchristliche Zeugnisse des 2. und 3. Jahrhunderts, die ähnliche Hymnen und Hymnenausführungen beschreiben. So bestehen nach Klemens von Alexandrien, Protreptikos Kap. 12, die verehrungswürdigen Mysterien des Logos im Gegensatz zu den heidnischen Kulten nicht in der Trunkenheit aufgrund von unreinen Praktiken, sondern Jungfrauen bilden eine keusche Runde (xöpov äyeipovaat aakppov(i); dazu gehören ein Chor (xöpos), Gesang (äaµa) und Melodien auf der Lyra gespielt, Gesänge von den Jungfrauen psalliert und doxologische Gesänge der Engel (So;ä~ouatv). Klemens lädt dann den Leser ein, die Initialion des erleuchtenden Christus zu empfangen und einzutreten in den Chor der Engel, die Gott umgeben. Die Initiation geschieht dann, wenn sich der Logos Gottes mit unseren Hymnen vereint 3'' Besonders auffallend ist hier, daß die Initiation engstens verbunden ist mit der Teilnahme am chorischen Hymnengesang. Christus selbst ist der Mystagoge, singt zusammen mit den zu Initiierenden Hymnen und verbindet die Neuerleuchteten mit den himmlischen Chören. Bei aller Nähe zu unserem AJ-Text aber besteht ein wesentlicher Unterschied: es handelt sich hier um eine rein literarische Metapher. Eine liturgische Praxis wie in den AJ kann hier nicht angenommen werden 35

Dem gegenüber geben uns einige Zeugnisse aus dem frühen 3. Jahrhundert Aufschluß über eine liturgische Praxis, jedenfalls was die konkrete Art und Weise der Hymnenausführung betrifft. So wird im Symposion des Methodios von Olympos beschrieben, wie der Hymnus der Thekla gesungen wird: "Aretes lud alle ein, sich zu erheben ... und würdig dem Herrn einen

Dankgesang zu singen. Thekla stimmte an und führte den Gesang. Sie alle erhoben sich, und Thekla stand aufrecht in der Mitte der Jungfrauen, zur Rechten der Aretes und sang einen Psalm. Die anderen bildeten einen Kreis in der Gestalt eines Chores und antworteten ihr. 26

Auch der Hymnus, der das 1. Buch von Jeil abschließt, zeigt ähnliche Ausführungsbestimmungen: Christus ordnet an, daß die Zwölf sich um ihn herum setzen, daß sie sich verbinden mit dem Lobpreis, den er dem Vater darbringt, und daß sie jeweils mit Amen respondieren. 7 Auch das Testamentum Iob 44,1 erwähnt anläßlich eines Hymnengesanges die Aufstellung im Kreis und die respondierende Teilnahme am Lobpreis.

In keiner dieser frühen Textparallelen aber wird, wie bei unserem Text, der Hymnus durch ein Tanzritual zur Ausführung gebracht. Es handelt sich hier also um den frühesten bekannten Beleg eines liturgischen Tanzes in einer christlichen Liturgie.

b) Der liturgische Tanz und der Hymnus werden durch die vorliegende Erzählung nicht nur als Tun und Sprechen von Christus dargestellt, sondern als eigentliche Anordnung durch Christus. AJ 94-96 präsentiert sich in der Form eines sogenannten Einsetzungs- bzw. Stiftungsberichtes.

Bei näherem Zusehen ist der Stiftungsbericht des Tanzrituals eine Parallele zu den neutestamentlichen Einsetzungsberichten des Abendmahles (Mk 14,22-26; par.; 1 Kor 11,23-25). Hier wie dort handelt es sich um die letzte Zusammenkunft des Herrn mit den Seinen, anläßlich welcher Christus eine' liturgische Handlung einsetzt. Aber während es bei den Synoptikern und Paulus um die Einsetzung eines Mahlritus geht39, handelt es sich in, AJ um einen kultischen Tanz. Man beachte, daß auch in der johanneischen Schilderung der letzten Zusammenkunft Jesu mit den Jüngern die Einsetzung des Mahlritus nicht erwähnt wird, wohl aber das Ritual der Fußwaschung (Joh 13,1-20) 40 Während bei den Synoptikern und Paulus auf das rituelle Geschehen kein theologischer Kommentar folgt (sieht man ab von den Deuteworten über Brot und Wein), bietet Christus in unserer vorliegenden Kulteinsetzung einen Kommentar zum Ritus (96); ähnlich folgt bei Johannes auf die Fußwaschung eine Deutung des Geschehens (Joh 13,6-20).

Das zweifache ttpty, das unsere Stiftungserzählung einführt (94,1.3; vgl. 101,1-4), hat seine Entsprechungen in den neutestamentlichen Formulierungen des zeitlichen Ansatzes des Mahles (so etwa Lk 22,15: 7tpö 'tov µe 7t(x14CTv; vgl. auch 1 Kor 11,23; Mk 14,17; Mt 26,20; Lk 22,14). Ähnliche zeitliche Formulierungen bieten uns auch die vielfältigen liturgischen Einsetzungsberichte in den eucharistischen Hochgebeten 41

Wie die synoptischen Stiftungsberichte das Leiden Christi deuten (vgl. die Deuteworte), so will der vorliegende Tanzritus ebenso die .darauf folgende Passion Christi deuten (wenn auch theologisch auf vom Neuen Testament

abweichende Weise). Wie die Teilnahme am Essen und Trinken, so gibt auch hier die aktive Teilnahme an der tänzerischen Bewegung und am Lobgebet Christi die tiefere Gemeinschaft mit ihm (s.u. 2.3.a). Wichtig in unserem Zusammenhang ist zudem die Deutung des Hymnus als Danksagung (vgl. 94,15.16), unterstrichen durch die redaktionelle Bemerkung 95,1: "Wofür wir aber danken, sage ich". Das zentrale verbale Element unseres Ritus ist nicht einfach Doxologie im weiten Sinn des Wortes, sondern Eucharistia. Genauso ist das zentrale Wortelement im Mahlritus eben das Dankgebet des Herrn über Brot und Wein. Während aber die neutestamentlichen Texte den Wortlaut der Lobpreisung Christi über Brot und Wein nicht überliefern, bietet uns der Redaktor von AJ den Text der hymnischen Danksagung zum Tanz.

Schließlich muß noch auf die Überleitungsformel zwischen Stiftungsbericht und Leidensbericht hingewiesen werden: "Nachdem er so mit uns getanzt hatte ... ging der Herr hinaus" (97,1). So formuliert Mk 14,26 (Mt 26,30): "Und nach dem Lobgesang gingen sie hinaus zum Ölberg." Ganz ähnlich erzählt Joh 18,1: "Nachdem er das gesagt hatte, ging Jesus hinaus mit seinen Jüngern ...", wobei zu beachten ist, daß Taita etirwv sich zwar auf die gesamte vorausgehende Abschiedsrede bezieht, daß aber deren letzter Teil das sogenannte hohepriesterliche Gebet (Joh 17,1-26) ist, welches wesentlich doxologisch geprägt ist (vgl. Joh 17,1-5.10).

Unmittelbar darauf erwähnt unser Text die Flucht der Jünger nach verschiedenen Orten hin; nur Johannes flieht zum Ölberg (97,2-5). Auch hier zeigt sich noch eine gewisse Nähe zu den neutestamentlichen Texten, insofern nach Markus und Matthäus unmittelbar im Anschluß an den Gang zum Ölberg Jesus die Flucht der Jünger mit dem Zitat von Sach 13,7 voraussagt (Mk 14,27; Mt 26,31; vgl. Joh 16,32) und später nach der Gefangennahme diese Flucht konkret erzählt wird (Mk 14,50; Mt 26,56).

So zeigt sich, daß hier in unserem AJ-Text deutlich ein Stiftungsbericht vorliegt, parallel zu den neutestamentlichen Einsetzungsberichten des Abendmahles bzw. zur Einsetzung der Fußwaschung bei Johannes, und daß dieser Einsetzungsbericht ganz ähnlich eingebaut ist in die Leidensgeschichte. Der getanzte Hymnus steht in unserer liturgischen Tradition anstelle des eucharistischen Mahles, bzw. der Fußwaschung.

c) Das Tanzritual erweist sich näherhin als Dramatisierung von Psalm 22,23. Junod und Kaestli haben in ihrem Kommentar darauf hingewiesen, daß neben den Einsetzungsberichten eine andere neutestamentliche Stelle Ansatzpunkt unseres Tanzhymnus ist, nämlich Hebr 2,12. Dieser Vers muß allerdings in seinem näheren Kontext gesehen werden: Hebr 2,10-12:`3 10 "Denn es ziemte sich für den, um dessen Willen alles ist und durch den

alles ist, da er viele Söhne zur Herrlichkeit führte, den Anführer ihres

Heils durch Leiden zu vollenden.

11 Denn der Heiligende und die Geheiligten kommen alle von einem einzi

gen her. Deswegen verschmähte er nicht, sie Brüder zu nennen,

12 sagend: Ich verkünde deinen Namen meinen Brüdern, inmitten der Ge

meinde will ich dich preisen' (Ps 22,23)."

Der Briefautor stellt Christus, durch den Gott in der Endzeit zu uns gesprochen hat (vgl. Hebr 1,2), zunächst dar als den Anführer des Heils, der viele Söhne zur Herrlichkeit führt und der selber durch Leiden in die Vollendung eingeht (2,10). Dann führt er aus, daß der Erlöser Christus und die Erlösten von einem einzigen Ursprung sind, nämlich von Gott. Dies ist der Grund, warum der Erlöser die Erlösten als Brüder bezeichnen kann und sich ihrer nicht schämt (v 11). Dafür holt der Autor außerdem Schriftbeweise an, und zunächst einmal Ps 22,23, den er in den Mund Christi legt. Christus ist der Beter des Psalms, den er an Gott, den Vater, richtet. Darin nennt er die Erlösten seine Brüder und führt aus, daß er inmitten seiner Gemeinde steht, den Namen Gottes verkündigt und einen hymnischen Lobpreis singt 44

Der Hymnus der AJ knüpft ganz deutlich an diese Stelle an: Jesus singt den Hymnus an den Vater inmitten der Gemeinde (der Jünger: 94,3-6) und zusammen mit ihnen (vgl. das Responsum; ferner 94,6.9; 96,1; 97,1); er macht den Namen des Vaters bekannt (94,8.15; 96,21.28). Die Einheit des Ursprungs zwischen ihm und den Brüdern erweist sich vor allem in den Antithesen (95, wo gleichzeitig von dem Erlöser und den Erlösten die Rede ist). Im hymnischen Kommentar45 wird vor allem das Leiden, das zur Vollendung führt, erwähnt (96,4-10.14-15). Der ganze Hymnus, das ganze Tanzritual stellt sich, im Kommentar dar als Veikündigung der Geheimnisse der Erlösung (97; bes. 1-3.26; vgl. 95,29-30). Und in 96,25 führt Christus aus, daß er das alles (das Erlösungsgeschehen) mit dem Wort (des Hymnus) getanzt hat, zusammen mit den Brüdern.

Das ganze Tanzritual ist so eindeutig nicht nur, wie Junod und Kaestli meinen, eine Illustration der Hebräerstelle46, sondern darüber hinaus eine dramatische Darstellung und liturgische Aktualisierung. Bei näherem Zusehen aber geht es nicht so sehr um eine Darstellung von Hebr 2,10-12. Denn die eigentliche Kernstelle ist Ps 22,23. Es ist gerade dieser Psalmvers, der in Szene gesetzt' wird, nämlich: "Inmitten meiner Gemeinde will ich dich (hymnisch) lobpreisen." Christus der Vorsänger / Vortänzer steht im Zentrum des Kreises und richtet den Hymnus an den Vater. Hebr 2,10-12 gibt den deutungsgeschichtlichen Hintergrund, der dem Redaktor von AJ hilft, Ps 22,23 christlich neu zu lesen 47 Der Psalm ist auch hier vox Christi ad Patrem, und er handelt vom Erlösungsgeschehen in Christus.` Aber unsere Stelle deutet nicht nur, sie setzt die christliche Deutung um in christliche Liturgie, näherhin in ein Tanzritual. Nicht Hebr 2,10-12 wird dramatisiert, sondern Ps 22,23.

Ganz ähnlich bezieht sich Klemens von Alexandrien im Protreptikos auf Hebr 2,10-12, wobei auch hier Ps 22,23 als vox Christi ad Patrem verstanden

wird. Dabei wird deutlich, daß der Lobgesang Christi Verkündigung ist, Erleuchtung des Beters und ein Zeugnis dafür, daß sich der Herr seiner Brüder nicht schämt. 9 Im Gegensatz zu unserem AJ-Text jedoch wird dieser Lobgesang Christi nicht durch einen Tanzritus dramatisiert. Es ist aber zu beachten, daß Klemens kurz darauf im Kapitel 12 seiner Mahnrede die Darstellung der christlichen Mysterien im Bilde eines Tanzes und die Beschreibung der Initiation durch Christus mit ähnlichen Worten wie im AJ-Text folgen läßt so

Auch nach Tertulian wird der Ps 22 im wahren und umfassenden Jerusalem, der Kirche, ex persona Christi ad Patrem gesungen. Und Vers 23 dieses Psalmes besagt, daß die Brüder Christi, d.h. die Söhne Gottes, Gott die Ehre geben werden: "Ich (sc. Christus) will erzählen deinen Namen meinen Brüdern, inmitten der Versammlung sage ich dir den Hymnus."51

Die interessanteste Parallele bietet uns Justinus von Rom im Dialog mit dem Juden Tryphon. In Kapitel 106 berichtet er uns, daß Christus vor seinem Leiden und seiner Auferstehung (unter Bezugnahme auf Joh 13,3) die Seinen aufforderte, Gott zu loben. Er stand inmitten seiner Brüder, und verweilend mit ihnen sang er Gott einen Hymnus. Dies werde berichtet in den Denkwürdigkeiten der Apostel' und sei prophetisch vorausgesagt in Ps 22, wobei Ps 22,23 wörtlich zitiert wird 52 Auch hier wird Vers 23 in den Mund Christi gelegt und dramatisiert, d.h. narrativ umgesetzt in ein Christusereignis bei seiner letzten Zusammenkunft mit den Seinen vor seinem Tod und seiner Auferstehung. Der hymnische Lobpreis Gottes inmitten der Gemeinde, die liturgische Lobpreisung, geht offenbar zurück auf die Stiftung Christi inmitten der Seinen bei der letzten Zusammenkunft mit den Jüngern. Dies aber ist nichts anderes als eine Aktualisierung und Dramatisierung von Ps 22,23.

AJ 94-96 ist ganz offenbar eine Parallele zu dieser Justinschen Aktualisierung und Dramatisierung von Ps 22,23, geht aber insofern darüber hinaus, als der Hymnus hier weiterhin nonverbal dramatisiert wird durch ein Tanzritual.

So erweist sich unsere Stelle aus den AJ als äußerst bedeutsam für die Geschichte der christlichen Psalmeninterpretation: Ps 22,23 wird nicht nur auf der Ebene des Textinhaltes verchristlicht, sondern der Psalm wird dramatisiert und umgesetzt in eine liturgische Feier, konkret in einen getanzten Hymnus. Die Dimension der liturgischen Dramatisierung innerhalb der christlichen Liturgie hat die Psalmenforschung noch kaum wahrgenommen.

2.3. Der hymnische Kommentar zum Tanzritual (96,1-28)

Gegenüber der älteren Forschung, wonach AJ 96 zum eigentlichen Hymnus gezogen wird53, haben Junod und Kaestli nun überzeugend herausgearbeitet, daß dieses Kapitel einen Kommentar darstellt, den der Endredaktor dem

ursprünglichen Hymnus zugefügt hat 54 Auch dieser Kommentar ist in hymnischer Sprache verfaßt, wenn auch formal verschieden von dem vorausgehenden Hymnus, wird in den Mund Christi gelegt und mit abschließenden Doxologien versehen (96,21-23.28). Die Funktion dieses Stückes ist es, eine theologische Deutung des Tanzrituals und von dessen Hymnus zu geben. Dabei werden vor allem drei Bedeutungen des Tanzes hervorgehoben:

a) Der Tanz der Gemeinde bzw. der Jünger ist Antwort auf das Tun Christi und zugleich Teilnahme an diesem Geschehen. Christus ist zunächst der Sprechende/Singende (vgl. den Hymnus 94-95) und der durch den Tanz Handelnde. Die Seinen haben zu achten auf den Tanz (96,1: xop$ia, tov), auf das, was er tut 2.3.7.: o' np(x'ßace). Das alles (d.h. das Erlösungsgeschehen) hat er zusammen mit dem Wort (des Hymnus) getanzt (25-26).55 Hymnus und Tanz werden jedoch schon im Hymnentext selbst bezeichnet als Geschehen (95,30: yLvöµrvov), und hier im Kommentar ist der Tanz ein Mysterion im Sinne der Mysterienhandlung (96,2; 101,2; dazu s.u. 4). Diesem Legomenon und Dromenon Christi steht das verbale und nonverbale Handeln der Gemeinde gegenüber. Sie antwortet auf das Legomenon mit dem Responsorium Amen (vgl. 94,6.9) und zugleich durch die tänzerische Bewegung dem Dromenon (96,1; vgl. 94,9; 97,1). Der Tanz ist also so zunächst bestimmt als Antwort der Gemeinde auf das Tun Christi.

Überdies will der Tanz hinführen zu Christus: der Erlöser will, daß die heiligen Seelen rhythmisch bewegt werden auf ihn zu (96,18: pvt4µil;enü(xt en' eµe). Denn wer den tanzenden Christus sieht, bleibt nicht reglos stehen, er wird durch und durch bewegt (8: o )ic i`ßtrl; &X k' Ktviji)r S), und bewegt, um weise zu werden, wird er seine Ruhe finden in Christus (9-10). Der Tanz ist so der Ausdruck der Bewegung auf Christus hin, und diese Bewegung kommt schließlich im Erlöser zur endzeitlichen Anapausis, zur Ruhe. Dieser Tanz ist aber schon jetzt Symbol der Vereinigung mit Christus: "Wenn du meinem Tanze folgeleistend antwortest, sieh dich selbst in mir dem Sprechenden" (1). Der durch Wort und Bewegung Handelnde ist in Christus, so sehr, daß Christus in ihm spricht und handelt.

b) Der Tanz ist zudem symbolisches Tun, das zur Erkenntnis führt: Wer tanzt, versteht das Tun Christi (3; vgl. 95,29-30: Wer nicht tanzt, versteht das Tun Christi nicht); wer den Tanz Christi sieht, versteht auch das Mysterium dieses Tanzes und wird darüber schweigen gemäß der antiken Arkandisziplin. Es ist auffallend, wie sehr Kap. 96 vom Vokabular sehen - erkennen - verstehen und verwandten Begriffen geprägt wird 56, eine Terminologie, die auch fest im eigentlichen Hymnus selbst verankert ist 57 Durch die Bewegung des Tanzes wird der mit Christus Tanzende hineingenommen in die Erkenntnis des Erlösungsgeheimnisses.

Aber dieser Tanz ist keineswegs ein magischer Ritus, der automatisch zur Erkenntnis führen würde. Das Verstehen ist nur möglich, weil dem Tanzenden vom Vater der Logos gesandt wird (5-6; 19: der Logos der Weisheit) und weil Gott selbst den Tanzenden belehrt (16-17). Daß Christus das Licht ist für den Sehenden und der Spiegel der Erkenntnis, sagt bereits der Hymnus (95,43-46).

So sehr aber der Tanz zur Erkenntnis des Mysteriums des ganzen Heilsgeschehens führt (26), ist er doch nur eine erste Etappe. Die vollständige Offenbarung wird erst geschehen, wenn Christus weggeht (11). Dann wird der jetzt Tanzende und nur bruchstückhaft Erkennende (12) zu Christus kommen und ihn vollkommen erkennen (vgl. 13).

Bedeutsam an unserem Kommentar ist die Aussage, daß jedes Erkennen übergehen muß in die Doxologie, die Verherrlichung Gottes. "Erkenne das Wort der Weisheit" - hier offenbar den vorausgehenden Hymnus. "Wiederum sage mir: Herrlichkeit dir ..." (19-23). Der Abschluß des Kommentars enthält nochmals dieselbe Aufforderung: "Und begreifend sage: Herrlichkeit dir Vater. Amen." (27-18). Die Erkenntnis wird also geoffenbart im hymnischen Gesang und im Tanz, d.h. im verbalen und nonverbalen liturgischen Tun. Die in der Doxologie gegebene Erkenntnis führt wiederum zurück zur doxologischen Anerkennung Gottes. So ist hier das liturgische Handeln der Gemeinde in Hymnus und Tanz Quelle und Ziel allen Tuns der Gemeinde.

c) Der Tanz schenkt dem Tanzenden die Einsicht in das Mysterium des Leidens. Denn wer sieht, was der tanzende Christus tut, sieht Christus als Leidenden (7). Das aber, was Christus leidet, ist das Leiden des Menschen überhaupt: Denn "deines ist dieses Leiden des Menschen, welches ich (sc. Christus) erleiden werde" (4). Welcher Art dieses Leiden sowohl von Christus wie der Gläubigen ist, deuten die Zeilen 7-10 an: Indem der Gläubige Christus als Leidenden erkennt, wird er selbst in seinem Innern heftig bewegt, und zwar bewegt, um weise zu werden; in und durch diese Bewegung kommt er zur Weisheit und findet in Christus seine Ruhe.

Junod und Kaestli sehen hier einen doppelten Hintergrund: Einerseits ein apokryphes Jesuswort, das durch Klemens von Alexandrien überliefert ist. Danach wird der Suchende nicht ruhen, bis er findet; findend wird er erstaunt werden und herrschen und herrschend seine Ruhe finden. 9 So kommt in der Bewegung des Tanzens das suchend auf dem Weg sein' bis zur Ruhe in Christus zum Ausdruck. Andererseits muß hier eine Parallele aus dem gnostischen Mythos beachtet werden: Die Bewegung und das Leiden ist die schmerzvolle Irrfahrt der Weisheit außerhalb des göttlichen Pleromas, bis sie sich wieder mit der Vollkommenheit und Ruhe vereint, was das Ziel der ganzen Gnosis ist 60 Danach wird in der Bewegung des Tanzes das schmerzvolle Streben zur höheren Welt zum Ausdruck gebracht, dieses Streben, das

das eigentliche Leiden des Menschen ausmacht. Jedenfalls handelt es sich hier nicht um das physische Leiden der neutestamentlichen Passionsgeschichten, sondern um ein spirituelles Leiden (vgl. auch 101,1-3), das sich im Tanz manifestiert. Nur die Erkenntnis dieses spirituellen Leidens gibt dann dem wahren Gnostiker das Nichtleiden (14-15), nämlich die Ruhe.

Diese Leidensauffassung, die sich fundamental vom Neuen Testament unterscheidet, ist denn auch theologisch gesehen der einzige Aspekt, der diesen Kommentar als typisch gnostisch und unvereinbar mit der christlichen Botschaft erweist.

3. HERKUNFT UND UMFELD DES TANZRITUALS VON AJ 94-96

3.1. Zur literarischen Einheit Al 94-96

Junod und Kaestli haben in ihrem Kommentar überzeugend aufgezeigt, daß unser einschlägiger Text vom Tanzritual 94-96 zusammen mit 97-101.109 aufgrund der literarischen Struktur und des theologischen Gedankengutes eine redaktionelle Einheit bildet61 und daß die Endredaktion dieses Stückes in Syrien im dritten Viertel des 2. Jahrhunderts unternommen wurde.62 Es kann wohl kein Zweifel sein, daß das Ursprungsmilieu dieser Textkompilation als ganzer eine christlich-gnostische Gemeinde ist, die von der Valentinianischen Gnostik östlicher Schule beeinflußt war.63

Die Untersuchungen von Junod und Kaestli haben ferner gezeigt, daß hinter dieser literarischen Ganzheit jedoch mehrere eigenständige Einheiten je verschiedenen Ursprungs und Alters stehen: nämlich die Einleitung zum Tanzritual mit den redaktionellen Bemerkungen, die einzelnen Hymnenteile und der hymnische Kommentar.64 Das jüngste Element ist dabei sicher die Deutung des Rituals im hymnischen Kommentar durch den Redaktor, der die verschiedenen Elemente zusammengestellt hat.

Der Hymnus in seiner vorliegenden Endgestalt (94,8-95,50; 96,21- 23.28) dürfte zwar nie eigenständig existiert haben und das Werk des Redaktors sein. 5 Doch zeigen die verschiedenen Elemente, die doxologische Eröffnung (94,7.10-16), der ursprüngliche Hymnus (95,2-17.31-50), die Interpolation (95,18-30) und die Schlußdoxologien (96,21-23.28) aufgrund des Stils und Inhalts trotz aller redaktionellen Überarbeitung eine große Eigenständigkeit, die auf eine ältere je unabhängige Existenz schließen lassen.

Was die Herkunft betrifft, wird man wohl sagen können, daß die Eröffnungs- und Schlußdoxologien aus rein christlicher Hymnologie herstammen. Für den ursprünglichen Hymnus und das Tanzlied haben Junod und Kaestli gnostische Parallelen und Vorstellungen aufgewiesen. 66

3.2. Zum kultischen Tanz

Ein weiteres Element, das offenbar hinter die redaktionelle Tätigkeit zurückweist, ist der kultische Tanz.

a) Zwar ist es uns aufgrund der Forschung von Junod und Kaestli deutlich geworden, daß der rituelle Tanz vom Redaktor in seinem hymnischen Kommentar (96) christlich-gnostisch gedeutet und zugleich der ursprüngliche Hymnus (95,2-17.31-50) durch die Interpolation des Tanzliedes (95,18-30) und die Einfügung in die Tanzliturgie (94,1-9) zu einem Tanzhymnus umgestaltet wird. 7 Das bedeutet aber nicht, daß die Tanzliturgie selbst vom Endredaktor stammt. Allein schon die Tatsache, daß der Tanz durch einen Stiftungsbericht begründet wird, weist darauf hin, daß es sich hier um einen liturgischen Brauch handelt, der sich auf eine alte Tradition berufen kann. Der Redaktor hat offenbar diese liturgische Praxis schon vorgefunden, bereichert sie mit einer christlich-gnostischen Hymnenkomposition und deutet sie in dem hymnischen Kommentar. Dabei fällt auf, daß in 94,3-7 nach Art der Stiftungsberichte nur sehr nüchtern das Ritual dargelegt und dieses auf Christus zurückgeführt wird, daß sich aber hier keine für den nachfolgenden Hymnus und den Kommentar typischen Termini zurückverfolgen lassen. Unser Stück 94,3-7 muß als Kult-Ätiologie gelten, die unabhängig bestand und vom Redaktor verarbeitet und gedeutet wird. Das Alter dieser Tradition zu bestimmen, dürfte allerdings schwierig sein. Wenn wir die Endredaktion von AJ 94-101.109 im dritten Viertel des 2. Jahrhunderts ansetzen können und in Betracht ziehen, daß sich das Tanzritual aufgrund seiner Kult-Ätiologie auf eine alte Tradition beruft, dürften wir nicht fehlgehen in der vorsichtigen Annahme, daß diese Tradition schon vor der Mitte des 2. Jahrhunderts entstanden ist. Das hohe Alter dieser Tradition muß schon deshalb angenommen werden, weil man sich auf eine Stiftung durch Christus beruft. Das konnte man aber nur zu einer Zeit, da die Kanonbildung des Neuen Testamentes noch in Fluß war 68 und man sich daher bei der Zusammenkunft Jesu mit seinen Jüngern auch auf andere Kultstiftungen berufen konnte, als auf die der synoptisch-paulinischen (eucharistisches Mahl) bzw. johanneischen (Fußwaschung) Tradition. Die Entfaltung des neutestamentlichen Kanons erklärt uns denn auch, warum sich diese Sondertradition seit der zweiten Hälfte des 2. Jahrhunderts nicht mehr weiter verbreitete, sich im dritten Viertel desselben Jahrhunderts nur noch in einer christlich-gnostischen Randgruppe halten konnte und schließlich gänzlich untergegangen ist.

b) Zu fragen ist schließlich nach der Herkunft dieses Tanzes, den unsere KultÄtiologie durch den Stiftungsbericht begründen will. Ein liturgischer Tanz ist uns weder im Neuen Testament, noch in den übrigen christlichen Schriften des 2. Jahrhunderts belegt. Aber auch im Schrifttum der Gnostik bzw.

der christlichen Gnostik dieser Zeit findet sich kein Hinweis auf einen Kulttanz, sieht man von AJ 94ff ab 69

Als möglicher Hintergrund wäre zunächst einmal der jüdische Kulttanz zu vermuten. Bereits das Alte Testament bezeugt mehrfach das Phänomen des Tanzes im Gottesdienst, sei es etwa der Siegestanz zum lobpreisenden Hymnus, den Mirjam mit den Frauen nach dem Durchzug durch das Rote Meer sang und tanzte (Ex 15,20-21), seien es ferner die Tänze in den Weinbergen anläßlich des Herbstfestes in Silo (Ri 21,19-23), der Tanz des David vor der Bundeslade (2 Sam 6,5.20-23). Zum Lobpreis Gottes mit instrumentalem Spiel und Tanz rufen auch viele Psalmen auf (z.B. Ps 68,25f; 149,2f; 150,4) 70 Auch das Phänomen des Rundtanzes um ein Zentrum ist im AT belegt, wenn auch mit negativen Vorzeichen, nämlich der Tanz der Israeliten um das goldene Kalb (Ex 32,5f.) und der ekstatische Hüpftanz der Baalpriester um den Altar auf dem Berge Karmel (1 Kg 18,26-29). Religiöse und kultische Tänze sind aber auch in der ganzen Liturgiegeschichte des Judentums bekannt 71 Doch für unsere zeitliche Periode der ersten christlichen Jahrhunderte gibt es nur spärliche Zeugnisse. So berichtet die Mischna vom Tanz mit Feuerfackeln am Laubhüttenfest (Sukkah 5,4) und vom Reigentanz in den Weinbergen am 15. Av und am Versöhnungstag (Taanith 4,8). Auf einen besonderen, wohl örtlich begrenzten Pesachbrauch der jüdischen Gemeinde von Sardes um ca. 150 weist Melito von Sardes in seiner Osterhomilie hin, wonach die Juden im Gegensatz zum leidenden Christus Mahl hielten, psallierten, den Takt schlugen und tanzten72, eine Schilderung, die zwar nicht mit der historischen Gegebenheit der Passion Christi übereinstimmt, wohl aber hinweist auf eine kultische Praxis zu der Zeit, da die Homilie gehalten wurde.

Bereits viel früher berichtet Philo von Alexandrien vom liturgischen Leben der Therapeuten, einer jüdisch-hellenistischen Gemeinschaft aus Ägypten.

Im Vigilgottesdienst des Sabbat bilden sie zwei Chöre unter Leitung eines Vorsängers. "Dann singen sie Hymnen auf Gott, in vielen Metren und Melodien komponiert, bald zusammen, bald in wechselnden Gesängen, indem sie dabei die Hand rhythmisch bewegen und tanzen und unter Anruf von Gott Lieder vortragen."74

Wenn auch diese für unsere Zeitperiode einschlägigen Dokumente nicht allzu zahlreich sind und aus diesem Material eine Herkunft des in unserer Kult-Ätiologie beschriebenen Tanzes nicht strikt abzuleiten ist, muß man doch sagen, daß die alttestamentlich-jüdische Praxis des Kulttanzes sehr wohl ein Faktor gewesen ist, der unsere christlich-syrische Tanztradition in AJ 94 beeinflußt haben könnte.75

Besonders müssen jedoch die Parallelen antiker Religionen, vor allem die Mysterienkulte beachtet werden. Daß in diesen heidnischen Kulten der Antike Musik und Tanz eine bedeutende Funktion hatten, ist uns ausführlich durch

literarische und auch ikonographische Quellen bezeugt 76 So bemerkt beispielsweise Ps.-Lukian, daß in Delos kein Opfer dargebracht werde ohne Tanz und Musik, Flöten, Kithara und Lyra.77 Tanzrituale sind weiter belegt für den Kult des Appollo78, der Artemis und Athene79, des Dionysos80 und der Isis.81 Das alte Kreta kannte einen Rundtanz und verband ihn mit einem Kultdrama, das Tod und Auferstehung der Göttermutter von Ida darstellte. 2

Gebräuchlicher als bei irgendwelchen anderen kultischen Anlässen war Musik und Tanz bei den Pannychides, den Ganznachtfeiern, in Griechenland, Ägypten und Rom83 und vor allem bei den Initiationsfeiern der Mysterienkulte. So berichtet Ps: Lukian: "Ich lasse beiseite, daß man keine einzige Weihe finden kann, die des Tanzes entbehrt. Als Orpheus und Museion, die besten Tänzer der damaligen Zeit, die den Tanz für das Schönste hielten, die Weihen einführten, verordneten sie, daß jedermann mit Tanz in die Mysterien aufgenommen würde. Daß es sich mit diesen Feierlichkeiten so verhält, darf man wegen der Uneingeweihten nicht näher erklären. Jedermann aber hört, daß man von denen, die die Mysterien ausplaudern, zu sagen pflegt: Sie tanzen sie aus'. A4 Besonders interessant ist das Zeugnis von Plato, der im Zusammenhang mit den Einweihungsriten der Korybanten berichtet, daß die Mysten den Einzuweihenden in einem Reigen umtanzten.85 Solche Initiationsszenen mit Tanz sind beispielsweise abgebildet in einem antiken Tonrelief des Kestner-Museums in Hannover, im Stuckrelief eines römischen Hauses im Thermenmuseum von Rom und einer Wandmalerei der Villa Item in Pompeji86 und in einer Bronzegruppe aus Olympia.

Diese hier angeführten Beispiele zeigen zur Genüge, daß der Tanz ein weit verbreitetes Phänomen war sowohl im alttestamentlich-jüdischen Kult, als auch in den Religionen der heidnisch-antiken Umwelt. Es wird darum gar nicht möglich sein, den in der Kult-Ätiologie von AJ 94 beschriebenen Tanz von einem bestimmten Kult herzuleiten. Es mag vielmehr die Selbstverständlichkeit der antiken Menschen gewesen sein, die Erfahrung der Gottesgegenwart und der Gottesverehrung mit allen geistigen und körperlichen Kräften zum Ausdruck zu bringen (wozu eben auch der Tanz gehört), die zur Ausbildung unseres vorgegebenen Tanzrituals geführt hat. Diese Grundhaltung ist beispielsweise sehr schön bezeugt durch eine Aussage von Serbius: "Daß in den Religionen getanzt wird, hat darin seinen Grund, daß unsere Vorfahren von keinem Teil des Körpers wollten, daß er ohne religiöse Empfindung bleiben sollte. Denn der Gesang gehört zur Seele, der Tanz zur Bewegung

des Körpers."88

Anders verhält es sich mit der Interpretation dieses Tanzes als Initiation in die göttliche Erkenntnis, die der Endredaktor dem Tanzritual gibt. In dieser Beziehung - aber nicht im Bezug auf das Phänomen des Tanzes an sich - trifft das Urteil von Junod und Kaestli zu, daß eine enge Berührung mit dem Tanz der Mysterienkulte vorliegt. Der Tanz bringt die Menschen in Kommu

nikation mit den göttlichen Wesen und gibt den Teilnehmern die Heilsgewißheit89 Vor allem eine Strömung der Valentinianischen Gnosis, in der der Endredaktor ja verwurzelt ist, zeigt großes Interesse an der rituellen Praxis und erweist sich als verwandt mit den Mysterienreligionen. So berichtet uns Irenäus in Adversus haereses 1,21 über eine Vielzahl ritueller Formen von Mitteilungen der Erlösung und der erlösenden Gnosis, jeweils gebunden an verschiedene Mystagogen 90

Zusammenfassend wird man zu Herkunft und Umfeld des Kulttanzes von AJ 94-96 folgendes sagen können: parallel zu jüdischen und heidnischen Kultgebräuchen integriert eine christliche Gemeinde in Syrien in der ersten Hälfte des 2. Jahrhunderts den Tanz in ihren Gottesdienst und begründet diese Praxis als Stiftung von Christus. Im dritten Viertel des 2. Jahrhunderts wird dieses Ritual durch den christlich-gnostischen Endredaktor von AJ 94101.109 mit einem Hymnus versehen, dessen Elemente verschiedener Herkunft zu einem christlich-gnostischen Tanzhymnus umgearbeitet wurden. Der Tanz wurde durch den hymnischen Kommentar als Initialion in die Erkenntnis und als Mysterium dargestellt. Diese aus der Gnosis bzw. christlichen Gnosis stammende Deutung dürfte ihren Hintergrund in den Tanzritualen der Mysterienreligionen haben.

4. DIE BEDEUTUNG DES TANZRITUALS VON AJ 94-96

4.1. Zum Phänomen des Tanzes in der christlichen Liturgie

Die Bedeutung des vorliegenden Textes besteht zunächst einmal darin, daß er der älteste bekannte Beleg ist für ein Tanzritual in der christlichen Liturgie, wenn auch in christlich-gnostischer Deutung. Dieses Ritual ist zwar in der Folgezeit nicht mehr rezipiert worden, wenn auch einzelne Elemente des Hymnus, nicht aber des Tanzes, von Augustinus in seinem Brief an Ceretius zitiert werden, wahrscheinlich vorgefunden in einem Hymnenkommentar der Priscillianer.91 Aber seit dem dritten Jahrhundert mehren sich die Zeugnisse für den kultischen Tanz nicht nur in kirchlichen Randgruppen, sondern auch in der Großkirche. Vor allem war der Kulttanz ein wichtiges Element in der nächtlichen Feier an den Märtyrergräbern anläßlich der jährlichen Gedenktage 92 Seit Ende des 4. Jahrhunderts allerdings stößt der Tanz, auch der Kulttanz, zusammen mit der instrumentalen Musik immer mehr auf Ablehnung durch Kirchenväter, kirchliche Synoden und Konzilien. 3 Der Grund für diese ablehnende Haltung war sicher die Tatsache, daß der Tanz stark von heidnischen Elementen und Motiven geprägt war, daß er vor allem auch in den Mysterienkulten und christlichen Sekten beheimatet war, daß sich in ihm Enthusiasmus und Überschwang äußerten, der je länger je mehr von

der amtlichen Kirche bekämpft wurde, und daß in der nachkonstantinischen Zeit der Tanz ein Kristallisationspunkt heidnischer Lebensformen in der Kirche darstellte.94 Vor allem aber dürfte es die zunehmende leibfeindliche Tendenz gewesen sein, die zur Unterbewertung und langsamen Eliminierung von Bewegung und Tanz aus der Liturgie der Kirche führte 95 So zeichnet denn auch die neuere Forschung ein mehrheitlich negatives Bild vom Verhältnis der alten Kirche zu Musik und Tanz. 96 Eine weit positivere Darstellung gibt in jüngerer Zeit J. Baumgartner97, eine Darstellung, die weiter kontinuiert werden müßte.

4.2. Zur theologischen Dimension des liturgischen Tanzes

Vor allem ist unser Text ein einzigartiges Zeugnis einer christlichen Theologie des Tanzes, die sich sowohl aus dem Hymnus als auch aus dem Kommentar ergibt.

a) Der Tanz wird hier als Mysterion bezeichnet (96,2; 101,2) und gleichsam als Sakrament dargestellt, so daß man hier von einem Sakrament des Tanzes sprechen kann.

Mit dem Wort µuxrrjpiov, in lateinischer Übersetzung mysterium oder sacramentum, bezeichnet die alte Kirche freilich längst nicht nur jene liturgischen Handlungen, die man heute (seit dem Mittelalter) als die sieben Sakramente versteht, sondern alle jene Ereignisse, Handlungen, Worte und Dinge, die göttliche Wirklichkeit zum Ausdruck bringen und diese gegenwärtig setzen.98 Im symbolischen Geschehen (dromena-legomema-deiknymena) wird Gottes Heil präsent.

Die Bedeutung dieses Tanzmysteriums wird noch unterstrichen durch die Tatsache, daß gemäß der Kult-Ätiologie (94,1-7) dieses rituelle Geschehen von Christus selbst eingesetzt wurde und daß dadurch der Tanz genauso hoch gewertet wird wie das Mahl, ja daß das Sakrament des Herren-Tanzes anstelle des Herren-Mahles steht. Ob diese Gemeinschaft, aus der die Textschicht AJ 94-96 herausgewachsen ist, die Feier der Eucharistie kannte, läßt sich aus unserer Quellenlage nicht mehr eruieren.99 In diesem Zusammenhang sei aber nochmals erinnert, daß nach der johanneischen Tradition bei der letzten Zusammenkunft Jesu mit seinen Jüngern ausschließlich die Fußwaschung erwähnt und soteriologisch gedeutet wird.10°

Diese hohe sakramentale Bewertung des Tanzes ist von der kirchlichen Tradition nicht übernommen worden. Der Hauptgrund wird wohl der gewesen sein, daß im Laufe der zweiten Hälfte des 2. Jahrhunderts der Kanon des Neuen Testaments sich weiter entwickelte und auf diesem Hintergrund ein durch Christus eingesetztes Tanzsakrament nicht mehr annehmbar war. Schon gar nicht ließe sich vom Gesichtspunkt moderner historisch-kritischer

Forschung die Stiftung eines Kuittanzes durch Jesus begründen. Die wichtige Aussage aber, daß der kultische Tanz ein Mysterium, ist, im alten Sinne des Wortes, hat meines Erachtens bleibende Bedeutung und könnte auch heute ein wichtiges theologisches Fundament darstellen für moderne Bemühungen der Integration des Tanzes in die Liturgie.

b) Sowohl aus der Einleitung, dem Hymnus und dem Kommentar läßt sich diese Tanzliturgie inhaltlich noch weiter bestimmen.10' In diesem Tanz ist Christus mitten in seiner Gemeinde gegenwärtig, wie dies der Form nach im Rundtanz um das Zentrum zum Ausdruck kommt. Christus lobpreist in Wort und Bewegung den Vater inmitten der Brüder, eine Aktualisierung und Dramatisierung sowohl vom Ps 22,23 als auch der letzten Zusammenkunft Christi mit den Jüngern.

Zudem ist Christus gegenwärtig als Erlöser, der retten und heilen will. Die Mittanzenden werden mit dem Vortänzer Christus in die Bewegung der Erlösung hineingenommen. Das Heil besteht vor allem in der Offenbarung der Erkenntnis, der Erleuchtung. Der Erkenntnisprozeß besteht in einer Bewegung des Suchens, das die Erfüllung findet in der Anapausis, der vollendeten Ruhe des Erlösers.

Der Tanz offenbart und vergegenwärtigt auch das Erlöser-Leiden; die Mit- :' tanzenden werden mitbewegt in dieses Leiden hinein und werden durch diesen Leidensprozeß hindurch zur Ruhe geführt (daß dieses Leiden in AJ 94-101 inhaltlich anders verstanden wird als im Neuen Testament, muß zwar festgehalten werden, spielt aber für unseren Gesichtspunkt - Tanz als Ausdruck des Leidens - keine Rolle).

Der Tanz Christi ist die Offenbarung der göttlichen Erkenntnis, und nur der Mittanzende versteht, was geschieht. "Wer nicht tanzt, begreift nicht, was geschieht" (95,29-30). Inhaltlich kommt so dieser Tanz in die Nähe einer Initiationsliturgie, ähnlich der der Mysterienkulte. Jedenfalls wird in diesem liturgischen Tun Christi Erlösung und seine Offenbarung gegenwärtig, und die Mittanzenden partizipieren durch ihr Mittun an diesem Heils- und Offenbarungsereignis. Interessant aber ist, daß diese Heils- und Offenbarungsmitteilung sich zwar wirklich ereignet im symbolischen Tun, aber in voller Weise erst dann, wenn der Herr weggegangen ist.

c) Dieser Kulttanz bringt aber auch die lobpreisende und dankende Antwort auf das Heilsereignis zum Ausdruck. Der Tanz Christi ist selbst Lobpreis in Wort und Handlung, und das Respondieren und Mittanzen der Gemeinde ist Ausdruck und Verwirklichung ihrer eigenen dankbaren Antwort auf das empfangene Heil.

d) Unser Text läßt in diesem Tanz drei wichtige Dimensionen des liturgischen Handelns aufscheinen: zunächst deutlich die Dimension der Heilsgeschichte.

Der Tanz ist Aktualisierung und Verwirklichung des Heilsereignisses von Christus. Im Heute des Tanzes wird das Heilsereignis von Einst gegenwärtig. Aber das liturgische Tun bleibt offen in die Zukunft: die Vollendung steht noch aus (wie verschieden von der neutestamentlichen Tradition auch diese Zukunft zu verstehen ist). Das neutestamentliche Heil aber ist die Erfüllung der alttestamentlichen Prophetie: Das Lobpreisen inmitten der Gemeinde von Ps 22,23 ist erfüllt durch das Lob Christi inmitten seiner Brüder (Hebr 2,8).

Dazu kommt die kosmische Dimension des Tanzes, wie sie sich vor allem in 95,18-30 äußert. Die Zwölfzahl des Zodiak, die zwölf Sternenbilder des Tierkreises und die Achtzahl der Planeten (wozu nach damaliger Auffassung auch Sonne und Mond gehören) symbolisieren in ihrer Bewegung den Lobpreis Gottes durch den ganzen Kosmos. Die tanzende Gemeinde stellt in ihrem Rundtanz diese kreisende Bewegung des Kosmos dar und integriert sich durch ihr Tun in den Lobpreis des ganzen Kosmos.

Und schließlich ist es die Dimension des Religiösen, des homo religiosus, die in diesem christlichen Tanz zum Ausdruck kommt. Neben der Bildwelt des Alten Testaments und vor allem des Neuen Testaments, besonders johanneischer Prägung, sind es vor allem Vorstellungen der Gnosis (z.B. das Bild der Sophia, die sich leidend und suchend zurückfindet zum göttlichen Pleroma) und der Mysterienreligionen (z.B. das Bild des Spiegels, in dem man sich erkennt), die in die neutestamentliche Botschaft integriert werden, und wodurch sich die Inhalte biblischer Offenbarung inkarnieren in menschlich-religiöse Erfahrungen und Vorstellungen. Genuin Christliches wird in religiösen Bildern und Ereignissen anderer Religionen zum Ausdruck gebracht. Letztlich sind es nur wenige Elemente, die unvereinbar sind mit den Grundaussagen der neutestamentlichen Offenbarung.

Vor allem aber führt uns der Kulttanz der AJ zu einem der Ursymbole menschlichen und religiösen Handelns überhaupt: zum Symbol des Tanzes, das in den Religionen der Menschheit eine so bedeutende Rolle spielt und womit sich die Religionswissenschaft in zunehmendem Maße intensiv beschäftigt hat. 102 Es ist das Verdienst von Thomas Immoos, dem diese Zeilen gewidmet sind, diesen Spuren nachgegangen zu sein im japanischen Shinto, dem Tanzritual der Yamabushi103, dem Gongentanz104 und dem No-Theater.105 Der Tanz gehört zu den Grundmustern menschlichen und religiösen und deshalb auch christlichen Handelns.

Die Bedeutung unseres Textes besteht gerade darin, daß hier urmenschliche und urreligiöse Symbole integriert werden in die christliche Liturgie, oder umgekehrt, daß christliche Heilserfahrung und lobpreisende Antwort zum Ausdruck kommen in der urreligiösen Symbolik des Tanzes.

In dieser Beziehung dürfte vor allem der Aufruf unseres Textes gerade auch für die heutige liturgische Situation von Bedeutung sein:

Ich will die Flöte spielen -

tanzt alle. Amen.

(AJ 95,19-29).

Das aber kann nur geschehen, weil "das Wort Fleisch geworden ist" (Joh 1,14), weil Christus so zum Vortänzer unseres Heils wurde, weil das Pascha "der mystische Tanz" ist106 weil

Die Gnade tanzt.

...

Die Alexandrinische Kirche

Die Hypatia und ihre Mörder, die Christen

https://en.wikipedia.org/wiki/Hypatia

Hypatia^[a] (born c. 350–370; died 415 AD)^[1][5] was a Hellenistic Neoplatonist philosopher, astronomer, and mathematician, who lived in Alexandria, Egypt, then part of the Eastern Roman Empire. She was a prominent thinker of the Neoplatonic school in Alexandria, where she taught philosophy and astronomy.^[6] She is the first female mathematician whose life is reasonably well recorded.^[7] Hypatia was renowned in her own lifetime as a great teacher and a wise counselor. She is known to have written a commentary on Diophantus's thirteen-volume Arithmetica, which may survive in part, having been interpolated into Diophantus's original text, and another commentary on Apollonius of Perga's treatise on conic sections, which has not survived. Many modern scholars also believe that Hypatia may have edited the surviving text of Ptolemy's Almagest, based on the title of her father Theon's commentary on Book III of the Almagest.

Hypatia is known to have constructed astrolabes and hydrometers, but did not invent either of these, which were both in use long before she was born. Although she herself was a pagan, she was tolerant towards Christians and taught many Christian students, including Synesius, the future bishop of Ptolemais. Ancient sources record that Hypatia was widely beloved by pagans and Christians alike and that she established great influence with the political elite in Alexandria. Towards the end of her life, Hypatia advised Orestes, the Roman prefect of Alexandria, who was in the midst of a political feud with Cyril, the bishop of Alexandria. Rumors spread accusing her of preventing Orestes from reconciling with Cyril and, in March 415 AD, she was murdered by a mob of Christians led by a lector named Peter.^[8][9]

Hypatia's murder shocked the empire and transformed her into a "martyr for philosophy", leading future Neoplatonists such as Damascius to become increasingly fervent in their opposition to Christianity. During the Middle Ages, Hypatia was co-opted as a symbol of Christian virtue and scholars believe she was part of the basis for the legend of Saint Catherine of Alexandria. During the Age of Enlightenment, she became a symbol of opposition to Catholicism. In the nineteenth century, European literature, especially Charles Kingsley's 1853 novel Hypatia, romanticized her as "the last of the Hellenes". In the twentieth century, Hypatia became seen as an icon for women's rights and a precursor to the feminist movement. Since the late twentieth century, some portrayals have associated Hypatia's death with the destruction of the Library of Alexandria, despite the historical fact that the library no longer existed during Hypatia's lifetime.^[10]

Hypatia was a Neoplatonist,^[18] but, like her father, she rejected the teachings of Iamblichus and instead embraced the original Neoplatonism formulated by Plotinus.^[18] The Alexandrian school was renowned at the time for its philosophy^[26] and Alexandria was regarded as second only to Athens as the philosophical capital of the Greco-Roman world.^[26] Hypatia taught students from all over the Mediterranean.^[32] According to Damascius, she lectured on the writings of Plato and Aristotle.^{[33][34][35][36]} He also states that she walked through Alexandria in a tribon, a kind of cloak associated with philosophers, giving impromptu public lectures.^[37][38][39]

Original Greek text of one of Synesius's seven extant letters to Hypatia from a 1553 printed edition

According to Watts, two main varieties of Neoplatonism were taught in Alexandria during the late fourth century.^[40] The first was the overtly pagan religious Neoplatonism taught at the Serapeum, which was greatly influenced by the teachings of Iamblichus.^[40] The second variety was the more moderate and less polemical variety championed by Hypatia and her father Theon,^[41] which was based on the teachings of Plotinus.^[41] Although Hypatia herself was a pagan, she was tolerant of Christians.^[42][43] In fact, every one of her known students was Christian.^[44] One of her most prominent pupils was Synesius of Cyrene,^{[45][26][46][47]} who went on to become a bishop of Ptolemais (now in eastern Libya) in 410.^[48][47] Afterward, he continued to exchange letters with Hypatia^[49][46][47] and his extant letters are the main sources of information about her career.^{[46][50][51][47][52]} Seven letters by Synesius to Hypatia have survived,^[47][46] but none from her addressed to him are extant.^[47] In a letter written in around 395 to his friend Herculianus, Synesius describes Hypatia as "... a person so renowned, her reputation seemed literally incredible. We have seen and heard for ourselves she who honorably presides over the mysteries of philosophy."^[46]

The Christian historian Socrates of Constantinople, a contemporary of Hypatia, describes her in his Ecclesiastical History:^[21]

There was a woman at Alexandria named Hypatia, daughter of the philosopher Theon, who made such attainments in literature and science, as to far surpass all the philosophers of her own time. Having succeeded to the school of Plato and Plotinus, she explained the principles of philosophy to her auditors, many of whom came from a distance to receive her instructions. On account of the self-possession and ease of manner which she had acquired in consequence of the cultivation of her mind, she not infrequently appeared in public in the presence of the magistrates. Neither did she feel abashed in going to an assembly of men. For all men on account of her extraordinary dignity and virtue admired her the more.^[33]

Philostorgius, another Christian historian, who was also a contemporary of Hypatia, states that she excelled her father in mathematics^[46] and the lexicographer Hesychius of Alexandria records that, like her father, she was also an extraordinarily talented astronomer.^[46][53] Damascius writes that Hypatia was "exceedingly beautiful and fair of form",^[54][55] but nothing else is known regarding her physical appearance^[56] and no ancient depictions of her have survived.^[57] Damascius states that Hypatia remained a lifelong virgin^[58][59] and that, when one of the men who came to her lectures tried to court her, she tried to sooth his lust by playing the lyre.^[60][55][b] When he refused to abandon his pursuit, she rejected him outright,^[62][60][55] displaying her bloody menstrual rags and declaring "This is what you really love, my young man, but you do not love beauty for its own sake."^{[62][60][55][34]} Damascius further relates that the young man was so traumatized that he abandoned his desires for her immediately.^[62][60][55]

Michael A. B. Deakin, a historian of mathematics, argues that Hypatia's menstruation was proof of her celibacy,^[63][64] since, in ancient times, menarche generally occurred around the time a woman reached marriageable age, much later than in developed countries today,^[63][64] and, since no reliable methods of birth control existed,^[63][64] menstruation would have actually been a relatively rare occurrence for any woman who was not devoted to a life of celibacy.^[63][64] Charlotte Booth, a British Egyptologist, rejects this assertion as unfounded,^[65] stating that Pharaonic texts make reference to amenorrhea, the unusual absence of menstruation in a woman of the proper age,^[64] and that Egyptian homes from the Hellenistic Period onwards had rooms under the stairs called "women's spaces" that were specially designated for women to stay while they were menstruating.^[64] Both of these would be inexplicable if menstruation was indeed "rare".^[65] Booth therefore regards Hypatia's menstruation, not as evidence of her celibacy, but rather of her "femininity and even fertility."^[66]

Background

[AG: Some of the characters should be noted specifically: Pope Theophilus of Alexandria, Theophilus.^[68], Cyril^[75] , Novatianists, the parabalani, seventh-century Egyptian Coptic bishop John of Nikiû,^[40][92] , scholars Alan Cameron, In 414, Cyril closed all the synagogues in Alexandria. The Christian Fanatics of tha era

]

Drawing from the Alexandrian World Chronicle depicting Pope Theophilus of Alexandria, gospel in hand, standing triumphantly atop the Serapeum in 391 AD^[67]

From 382 – 412, the bishop of Alexandria was Theophilus.^[68] Theophilus was militantly opposed to Iamblichean Neoplatonism^[68] and, in 391, he demolished the Serapeum.^[69][70] Despite this, Theophilus tolerated Hypatia's school and seems to have regarded Hypatia as his ally.^[21][71][68] Theophilus supported the bishopric of Hypatia's pupil Synesius,^[72][21] who describes Theophilus in his letters with love and admiration.^[73][71] Theophilus also permitted Hypatia herself to establish close relationships with the Roman prefects and other prominent political leaders.^[68] Partly as a result of Theophilus's tolerance, Hypatia became extremely popular with the people of Alexandria^[74] and exerted profound political influence.^[74]

Theophilus died unexpectedly in 412.^[68] He had been training his nephew Cyril,^[75] but had not officially named him as his successor.^[75] A violent power struggle over the diocese broke out between Cyril and his rival Timothy.^[76] Cyril won and immediately began to punish those who had supported Timothy;^[76] he closed the churches of the Novatianists, who had supported Timothy, and confiscated their property.^[76] Hypatia's school seems to have immediately taken a strong distrust towards the new bishop,^[73][71] as evidenced by the fact that, in all his vast correspondences, Synesius only ever wrote one letter to Cyril, in which he treats the younger bishop as inexperienced and misguided.^[73] In a letter written to Hypatia in 413, Synesius requests her to intercede on behalf of two individuals impacted by the ongoing civil strife in Alexandria,^[77][78][79] insisting, "You always have power, and you can bring about good by using that power."^[77] He also reminds her that she had taught him that a Neoplatonic philosopher must introduce the highest moral standards to political life and act for the benefit of their fellow citizens.^[77]

In 414, Cyril closed all the synagogues in Alexandria, confiscated all the property belonging to the Jews, and expelled all the Jews from the city.^[76] Orestes, the Roman prefect of Alexandria, who was also a close friend of Hypatia^[21] and a recent convert to Christianity,^[80][21][81] was outraged by Cyril's actions and sent a scathing report to the emperor.^[76][82][21] The conflict escalated and a riot broke out in which the parabalani, a group of Christian clerics under Cyril's authority, nearly killed Orestes.^[76] As punishment, Orestes had Ammonius, the monk who had started the riot, publicly tortured to death.^[76][83][84] Cyril tried to proclaim Ammonius a martyr,^[76][83][85] but Christians in Alexandria were disgusted,^[83][86] since Ammonius had been killed for inciting a riot and attempting to murder the governor, not for his faith.^[83] Prominent Alexandrian Christians intervened and forced Cyril to drop the matter.^[76][83][86] Nonetheless, Cyril's feud with Orestes continued.^[87] Orestes frequently consulted Hypatia for advice^[88][89] because she was well-liked among both pagans and Christians alike,^[90] she had not been involved in any previous stages of the conflict,^[90] and she had an impeccable reputation as a wise counselor.^[90]

Despite Hypatia's popularity, Cyril and his allies attempted to discredit her and undermine her reputation.^[91][92] Socrates Scholasticus mentions rumors accusing Hypatia of preventing Orestes from reconciling with Cyril.^[89][92] Traces of other rumors that spread among the Christian populace of Alexandria may be found in the writings of the seventh-century Egyptian Coptic bishop John of Nikiû,^[40][92] who alleges in his Chronicle that Hypatia had engaged in satanic practices and had intentionally hampered the church's influence over Orestes:^{[93][94][95][92]}

And in those days there appeared in Alexandria a female philosopher, a pagan named Hypatia, and she was devoted at all times to magic, astrolabes and instruments of music, and she beguiled many people through her Satanic wiles. And the governor of the city honoured her exceedingly; for she had beguiled him through her magic. And he ceased attending church as had been his custom... And he not only did this, but he drew many believers to her, and he himself received the unbelievers at his house.^[93]

Illustration by Louis Figuier in Vies des savants illustres, depuis l'antiquité jusqu'au dix-neuvième siècle from 1866, representing the author's imagining of what the assault against Hypatia might have looked like

Murder

Hypatia (1885) by Charles William Mitchell, believed to be a depiction of a scene in Charles Kingsley's 1853 novel Hypatia^[96][97]

According to Socrates Scholasticus, during the Christian season of Lent in March 415, a mob of Christians under the leadership of a lector named Peter, raided Hypatia's carriage as she was travelling home.^{[98][99][100]} They dragged her into a building known as the Kaisarion, a former pagan temple and center of the Roman imperial cult in Alexandria that had been converted into a Christian church.^{[100][98][90][100]} There, the mob stripped Hypatia naked and murdered her using ostraka,^{[98][101][102][103]} which can either be translated as "roof tiles" or "oyster shells".^[98] Damascius adds that they also cut out her eyeballs.^[104] They tore her body into pieces^{[98][104][103]} and dragged her mangled limbs through the town to a place called Cinarion, where they set them on fire.^{[98][104][103]} According to Watts, this was in line with the traditional manner in which Alexandrians carried the bodies of the "vilest criminals" outside the city limits to cremate them as a way of symbolically purifying the city.^[104][105] Although Socrates Scholasticus never explicitly identifies Hypatia's murderers, they are commonly assumed to have been members of the parabalani.^[106] Christopher Haas disputes this identification, arguing that the murderers were more likely "a crowd of Alexandrian laymen".^[107]

Socrates Scholasticus presents Hypatia's murder as entirely politically motivated^[108] and makes no mention of any role that Hypatia's paganism might have played in her death.^[108] Instead, he reasons that "she fell a victim to the political jealousy which at that time prevailed. For as she had frequent interviews with Orestes, it was calumniously reported among the Christian populace that it was she who prevented Orestes from being reconciled to the bishop."^[98][109] Socrates Scholasticus unequivocally condemns the actions of the mob, declaring, "Surely nothing can be farther from the spirit of Christianity than the allowance of massacres, fights, and transactions of that sort."^{[98][110][105]}

The Canadian mathematician Ari Belenkiy has argued that Hypatia may have been involved in a controversy over the date of the Christian holiday of Easter 417 and that she was killed on the vernal equinox while making astronomical observations.^[111] Classical scholars Alan Cameron and Edward J. Watts both dismiss this hypothesis, noting that there is absolutely no evidence in any ancient text to support any part of the hypothesis.^[112][113]

Aftermath

Hypatia's death sent shockwaves throughout the empire;^[114][40] for centuries, philosophers had been seen as effectively untouchable during the displays of public violence that sometimes occurred in Roman cities^[114] and the murder of a female philosopher at the hand of a mob was seen as "profoundly dangerous and destabilizing".^[114] Although no concrete evidence was ever discovered definitively linking Cyril to the murder of Hypatia,^[40] it was widely believed that he had ordered it.^[89][40] Even if Cyril had not directly ordered the murder himself, it was self-evident that his smear campaign against Hypatia had inspired it.^[40] The Alexandrian council was alarmed at Cyril's conduct^[40] and sent an embassy to Constantinople.^[40] Theodosius II's advisors launched an investigation to determine Cyril's role in the murder.^[110]

The investigation resulted in the emperors Honorius and Theodosius II issuing an edict in autumn of 416, which attempted to remove the parabalani from Cyril's power and instead place them under the authority of Orestes.^{[110][40][115][116]} The edict restricted the parabalani from attending "any public spectacle whatever" or entering "the meeting place of a municipal council or a courtroom."^[117] It also severely restricted their recruitment by limiting the total number of parabalani to no more than five hundred.^[116] Cyril himself allegedly only managed to escape even more serious punishment by bribing one of Theodosius II's officials.^[110] Watts argues that Hypatia's murder was the turning point in Cyril's fight to gain political control of Alexandria.^[118] Hypatia had been the lynchpin holding Orestes's opposition against Cyril together^[40] and, without her, the opposition quickly collapsed.^[40] Two years later, Cyril overturned the law placing the parabalani under Orestes's control^[118] and, by the early 420s, Cyril had come to dominate the Alexandrian council.^[118]

Works

Hypatia has been described as a universal genius,^[119] but she was probably more of a teacher and commentator than an innovator.^{[120][121][21][122]} No evidence has been found that Hypatia ever published any independent works on philosophy^[123] and she does not appear to have made any groundbreaking mathematical discoveries.^{[120][121][21][122]} During Hypatia's time period, scholars preserved classical mathematical works and commented on them to develop their arguments, rather than publishing original works.^{[120][124][125]} It has also been suggested that the closure of the Mouseion and the destruction of the Serapeum may have led Hypatia and her father to focus their efforts on preserving seminal mathematical books and making them accessible to their students.^[123] The Suda mistakenly states that all of Hypatia's writings have been lost,^[126] but modern scholarship has identified several works by her as extant.^[126] This kind of authorial uncertainty is typical of female philosophers from antiquity.^[127] Hypatia wrote in Greek, which was the language spoken by most educated people in the Eastern Mediterranean at the time.^[26] In classical antiquity, astronomy was seen as being essentially mathematical in character.^[128] Furthermore, no distinction was made between mathematics and numerology or astronomy and astrology.^[128]

Edition of the Almagest

Hypatia is known to have edited at least Book III of Ptolemy's Almagest,^{[129][130][131]} which supported the geocentric model of the universe shown in this diagram.^[132][130]

Hypatia is now known to have edited the existing text of Book III of Ptolemy's Almagest.^{[129][130][131]} It was once thought that Hypatia had merely revised Theon's commentary on the Almagest,^[133] based on the title of Theon's commentary on the third book of Almagest, which reads "Commentary by Theon of Alexandria on Book III of Ptolemy's Almagest, edition revised by my daughter Hypatia, the philosopher",^[133][134] but, based on analysis of the titles of Theon's other commentaries and similar titles from the time period, scholars have concluded that Hypatia corrected, not her father's commentary, but the text of Almagest itself.^[133][135] Her contribution is thought to be an improved method for the long division algorithms needed for astronomical computation.^[132] The Ptolemaic model of the universe was geocentric, meaning it taught that the sun revolved around the earth.^[132] In the Almagest, Ptolemy proposed a division problem for calculating the number of degrees swept out by the sun in a single day as it orbits the earth.^[132] In his early commentary, Theon had tried to improve upon Ptolemy's division calculation.^[132] In the text edited by Hypatia, a tabular method is detailed.^[132] This tabular method might be the "astronomical table" which historic sources attribute to Hypatia.^[132] Classicist Alan Cameron additionally states that it is possible Hypatia may have edited, not only Book III, but all nine extant books of the Almagest.^[130]

Independent writings

Hypatia wrote a commentary on Apollonius of Perga's treatise on conic sections,^{[34][136][137]} but this commentary is no longer extant.^[136][137]

Hypatia wrote a commentary on Diophantus's thirteen-volume Arithmetica, which had been written sometime around the year 250 AD.^{[34][138][19][139]} It set out more than 100 mathematical problems, for which solutions are proposed using algebra.^[140] For centuries, scholars believed that this commentary had been lost.^[126] Only volumes one through six of the Arithmetica have survived in the original Greek,^{[141][19][137]} but at least four additional volumes have been preserved in an Arabic translation produced around the year 860.^[19][139] The Arabic text contains numerous expansions not found in the Greek text,^[19][139] including verifications of Diophantus's examples and additional problems.^[19]

Cameron states that the most likely source of the additional material is Hypatia herself,^[19] since Hypatia is the only ancient writer known to have written a commentary on the Arithmetica^[19] and the additions appear to follow the same methods used by her father Theon.^[19] The first person to deduce that the additional material in the Arabic manuscripts came from Hypatia was the nineteenth-century scholar Paul Tannery.^[136][142] In 1885, Sir Thomas Heath published the first English translation of the surviving portion of the Arithmetica.^[141] Heath argued that surviving text of Arithmetica is actually a school edition produced by Hypatia to aid her students.^[141] According to Mary Ellen Waithe, Hypatia used an unusual algorithm for division (in the then-standard sexagesimal numeral system), making it easy for scholars to pick out which parts of the text she had written.^[136]

The consensus that Hypatia's commentary is the source of the additional material in the Arabic manuscripts of the Arithmetica has been challenged by Wilbur Knorr, a historian of mathematics,^[19] who argues that the interpolations are "of such low level as not to require any real mathematical insight" and that the author of the interpolations can only have been "an essentially trivial mind... in direct conflict with ancient testimonies of Hypatia's high caliber as a philosopher and mathematician."^[19] Cameron rejects this argument, noting that "Theon too enjoyed a high reputation, yet his surviving work has been judged 'completely unoriginal.'"^[19] Cameron also insists that "Hypatia's work on Diophantus was what we today might call a school edition, designed for the use of students rather than professional mathematicians."^[19]

Hypatia also wrote a commentary on Apollonius of Perga's work on conic sections,^{[34][136][137]} but this commentary is no longer extant.^[136][137] She also created an "Astronomical Canon";^[34] this is believed to have been either a new edition of the Handy Tables by the Alexandrian Ptolemy or the aforementioned commentary on his Almagest.^{[143][144][145]} Based on a close reading in comparison with her supposed contributions to the work of Diophantus, Knorr suggests that Hypatia may also have edited Archimedes' Measurement of a Circle, an anonymous text on isometric figures, and a text later used by John of Tynemouth in his work on Archimedes' measurement of the sphere.^[146] A high degree of mathematical accomplishment would have been needed to comment on Apollonius's advanced mathematics or the astronomical Canon.^[120] Because of this, most scholars today recognize that Hypatia must have been among the leading mathematicians of her day.^[120]

Reputed inventions

Hypatia is known to have constructed plane astrolabes,^[147] such as the one shown above, which dates to the eleventh century.

One of Synesius's letters describes Hypatia as having taught him how to construct a silver plane astrolabe as a gift for an official.^{[147][52][148][149]} An astrolabe is a device used to calculate date and time based on the positions of the stars and planets.^{[147][150][151]} It can also be used to predict where the stars and planets will be on any given date.^{[147][150][151]} A "little astrolabe", or "plane astrolabe", is a kind of astrolabe that used stereographic projection of the celestial sphere to represent the heavens on a plane surface, as opposed to an armillary sphere, which was globe-shaped.^[132][150] Armillary spheres were large and normally used for display;^[150] whereas a plane astrolabe was portable and could be used for practical measurements.^[150]

The statement from Synesius's letter has sometimes been wrongly interpreted to mean that Hypatia invented the plane astrolabe herself,^[37][152] but the plane astrolabe is known to have been in use at least 500 years before Hypatia was born.^{[152][147][52][153]} Hypatia may have learned how to construct a plane astrolabe from her father Theon,^{[132][148][150]} who had written two treatises on astrolabes: one entitled Memoirs on the Little Astrolabe and another study on the armillary sphere in Ptolemy's Almagest.^[150] Theon's treatise is now lost, but it was well-known to the Syrian bishop Severus Sebokht (575–667), who describes its contents in his own treatise on astrolabes.^[150][154] Hypatia and Theon may have also studied Ptolemy's Planisphaerium, which describes the calculations necessary in order to construct an astrolabe.^[155] Synesius's wording indicates that Hypatia did not design or construct the astrolabe herself, but merely acted as a guide and mentor during the process of constructing it.^[13]

In another letter, Synesius requests Hypatia to construct him a "hydroscope", a device now known as a hydrometer, to determine the density or specific gravity of liquids.^{[152][156][148][157]} Based on this request, it has been claimed that Hypatia invented the hydrometer herself.^[152][158] The minute detail in which Synesius describes the instrument, however, indicates that he assumes she has never heard of the device,^[159][160] but trusts she will be able to replicate it based on a verbal description.^[159] Although modern authors frequently credit Hypatia with having developed a variety of other inventions,^[159] these other attributions may all be discounted as spurious.^[159] Booth concludes, "The modern day reputation held by Hypatia as a philosopher, mathematician, astronomer, and mechanical inventor, is disproportionate to the amount of surviving evidence of her life's work. This reputation is either built on myth or hearsay as opposed to evidence. Either that or we are missing all of the evidence that would support it."^[158]

Antiquity

Hypatia was not the last pagan, nor was she the last Neoplatonist philosopher.^[161][162] Neoplatonism and paganism both survived for centuries after her death.^[161][162] Booth notes that a massive number of new academic lecture halls were built in Alexandria at Kom el Dikka shortly after Hypatia's death, indicating that philosophy was clearly still taught in Alexandrian schools.^[163] In fact, Neoplatonism thrived throughout the eastern Mediterranean during the next 200 years, with philosophers such as Hierocles of Alexandria, John Philoponus, Simplicius of Cilicia, and Olympiodorus the Younger continuing to make astronomical observations, teach mathematics, and write lengthy commentaries on the works of Plato and Aristotle.^[161][162] Booth points out that Hypatia was not even the last female Neoplatonist philosopher.^[163] Notable female Neoplatonists who followed her include: Aedesia, Asclepigenia, and Theodora of Emesa, all of whom lived out similar careers.^[163]

According to Watts, however, Hypatia had no appointed successor, no spouse, and no offspring^[110][164] and her sudden death not only left her legacy unprotected, but also triggered a backlash against her entire ideology.^[165] Hypatia, with her tolerance towards Christian students and her willingness to cooperate with Christian leaders, had hoped to establish a precedent that Neoplatonism and Christianity could coexist peacefully and cooperatively.^[166] Instead, her death and the subsequent failure by the Christian government to impose justice on her killers destroyed that notion entirely^[166] and led future Neoplatonists such as Damascius to consider Christian bishops as "dangerous, jealous figures who were also utterly unphilosophical."^[166] Hypatia became seen as a "martyr for philosophy"^[166] and her murder led philosophers to adopt attitudes that increasingly emphasized the pagan aspects of their beliefs system^[167] and helped create a sense of identity for philosophers as pagan traditionalists set apart from the Christian masses.^[168] Thus, while Hypatia's death did not bring an end to Neoplatonist philosophy as a whole, Watts argues that it did bring an end to her particular variety of it.^[169]

Shortly after Hypatia's murder, a forged anti-Christian letter appeared under her name.^[170] Damascius was "anxious to exploit the scandal of Hypatia's death", and attributed responsibility for her murder to Bishop Cyril and his Christian followers.^[171][172] A passage from Damascius's Life of Isidore, preserved in the Suda, concludes that Hypatia's murder was due to Cyril's envy over "her wisdom exceeding all bounds and especially in the things concerning astronomy".^[173][174] Damascius's account of the Christian murder of Hypatia is the sole historical source attributing direct responsibility to Bishop Cyril.^[174] At the same time, Damascius was not entirely kind to Hypatia either;^[175][176] he characterizes her as nothing more than a wandering Cynic,^[175][176] and compares her unfavorably with his own teacher Isidore of Alexandria,^{[175][176][177]} remarking that "Isidorus greatly outshone Hypatia, not just as a man does over a woman, but in the way a genuine philosopher will over a mere geometer."^[178]

Ein bisschen was Politically Correctes, aus der Welt Online zu der Hypatia

Es kann da in der Welt Online zu der Hypatia wohl nichts Besseres Politically Correctes geben.

Deshalb nehmen wir das auch in unseren Schecks-Kanon auf:

https://www.welt.de/kultur/literarischewelt/article189844071/Schecks-Kanon-100-Hypatia.html

Hypatia ist eine Chiffre für all diejenigen, die mundtot gemacht wurden. Menschen, die ihr Glück aufs eigene Denken stellten, damit schlecht fuhren, die der Mob ihrer Gegenwart niederbrüllte, die die Obrigkeit verschwinden ließ mitsamt ihrer Manuskripte und veröffentlichten Werke.

Nicht zuletzt steht Hypatia für Menschen, die groß und originell dachten und möglicherweise auch dichteten, aber gar nicht erst die Chance erhielten, lesen und schreiben zu lernen. Ihr Name ist Legion.

Hypatia ist ein Symbol für jene, deren Nachruhm im Keim erstickt wurde. Die man zum Schweigen gebracht, die man zum Verstummen gezwungen, an den Rand und ins Abseits gedrängt hat. Hypatia vertritt all die, die es nicht in diesen Kanon geschafft haben, obwohl sie es verdient hätten.

Scham und Staunen

Der Neuplatoniker Damaskios schreibt in der „Vita Isidori“, einer Art frühen Philosophiegeschichte, über Hypatia: „Neben ihrer Lehrtätigkeit gelangte sie auch zur Vervollkommnung der praktischen Tugend, war gerecht und besonnen. Sie blieb unverheiratet.

Freilich war sie so schön und wohlgestaltet, dass einer ihrer Schüler sie begehrte. Er war jedoch nicht imstande, sein Begehren zu zähmen, sondern gab seinem Gefühl ihr gegenüber Ausdruck. …

Sie soll aber etwas aus ihrem Gewand hervorgeholt haben … und ihm so das Symbol des unreinen Werdens mit den folgenden Worten gezeigt haben: ‚Das also, junger Mann, das nichts Schönes an sich hat, begehrst du.‘ Er habe freilich vor Scham und Staunen ob dieser ungenierten Darlegung in seiner Seele einen Wandel erlebt und sei besonnener geworden.“

Ganz zweifellos verfügte Hypatia über Humor – und über Lust an der Provokation. Nicht die schlechtesten Voraussetzungen, um in einem Kanon der Weltliteratur zu landen.

AG: Leider hat dieser Schreiberling von der Welt Online die ganz ganz schlimmen Geschichten, wie sie ermordet wurde, und von WEM, WOHL POLITICALLY CORRECTERWEISE VERGESSEN.

Wie es in den Deutschen MSM POLITICALLY CORRECTERWEISE, LEIDER SO OFT VORKOMMT.

MSM: = Lückenpresse.

Origines & Plotin, Ammonios Sakkas

https://en.wikipedia.org/wiki/Ammonius_Saccas

Ammonius Saccas (/əˈmoʊniəs/; Greek: Ἀμμώνιος Σακκᾶς; fl. 3rd century AD) was a Greek philosopher from Alexandria who was often referred to as one of the founders of Neoplatonism. He is mainly known as the teacher of Plotinus, whom he taught for eleven years from 232 to 243. He was undoubtedly the biggest influence on Plotinus in his development of Neoplatonism, although little is known about his own philosophical views. Later Christian writers stated that Ammonius was a Christian, but it is now generally assumed that there was a different Ammonius of Alexandria who wrote biblical texts.

https://de.wikipedia.org/wiki/Origenes_(Platoniker)

Origenes (griechisch Ὠριγένης Ōrigénēs; † wohl spätestens 268) war ein antiker Philosoph (Platoniker) in der Zeit des Übergangs vom Mittelplatonismus zum Neuplatonismus. Er ist nicht zu verwechseln mit dem christlichen Schriftsteller Origenes, dessen Zeitgenosse er war.

Identität

Zusammen mit Plotin, dem Begründer des Neuplatonismus, gehörte Origenes in Alexandria der Philosophenschule des einflussreichen Platonikers Ammonios Sakkas an. Früher wurde er oft mit dem berühmten christlichen Schriftsteller Origenes gleichgesetzt, der zeitweilig ebenfalls in Alexandria lebte. Daher galt der Christ Origenes als Mitglied des engsten Schülerkreises des Ammonios Sakkas und als Studienkollege Plotins. Nach heutigem Forschungsstand kann aber als sicher gelten, dass Origenes, der Schüler des Ammonios Sakkas, kein Christ war. Seine Identifizierung mit dem christlichen Autor war ein auf der Namens- und Wohnsitzgleichheit beruhender Irrtum. Nur noch vereinzelt wird die Identitätshypothese vertreten.^[1] Daher wird er heute zur Unterscheidung auch „Origenes der Heide“, „Origenes der Platoniker“ oder „Origenes der Neuplatoniker“ genannt. Möglicherweise kam es schon in der Antike zur Verwechslung der beiden Gelehrten; außerdem ist vorstellbar, dass der Christ Origenes zeitweilig Lehrveranstaltungen des Ammonios Sakkas besuchte.^[2]

Leben

Über das Leben des Origenes ist sehr wenig bekannt. Anhaltspunkte für die Datierung ergeben sich daraus, dass Plotin in den dreißiger Jahren des 3. Jahrhunderts in Alexandria bei Ammonios studierte, als auch Origenes dessen Schule angehörte, und dass der berühmte Platoniker Longinos, der später in Athen unterrichtete, schon vor 232 längere Zeit am Unterricht des Ammonios und des Origenes teilnahm.^[3] Somit war Origenes, als Plotin 232 seine Ausbildung in der Schule des Ammonios begann, dort bereits seit Jahren als Lehrer tätig.

Plotins Schüler Porphyrios berichtet in seiner Lebensbeschreibung seines Lehrers, dass drei Schüler des Ammonios – Plotin, Herennios und Origenes – eine verbindliche Absprache trafen, von dem, was sie in den Vorträgen ihres Lehrers gehört hatten, nichts zu veröffentlichen. Diese nach dem Tod des Ammonios geschlossene Vereinbarung wurde aber gebrochen, erst von Herennios, dann auch von Origenes. Daher hielt sich später auch Plotin nicht mehr daran. Der berühmte Geheimhaltungspakt ist in der Forschung intensiv diskutiert worden, wobei unterschiedliche Vermutungen über den Gegenstand und den Zweck der Vereinbarung geäußert wurden.^[4]

Nachdem Plotin in Rom eine Schule gegründet hatte, wollte Origenes, der sich zeitweilig dort aufhielt, einen seiner Vorträge besuchen. Darauf brach Plotin beschämt den Unterricht ab und sagte, er fühle sich gehemmt, da ihm klar sei, dass sein Zuhörer das Wissen, das er vermitteln könne, bereits besitze.^[5]

Einer Bemerkung des Porphyrios ist zu entnehmen, dass Origenes noch unter Kaiser Gallienus, also nach 253, als Autor tätig war. Über sein weiteres Schicksal liegen keine Angaben vor. Aus einer Formulierung in einer spätestens 268 verfassten Schrift des Longinos scheint hervorzugehen, dass Origenes zur Abfassungszeit nicht mehr am Leben war.^[6]

Ammonius Saccas

https://en.wikipedia.org/wiki/Ammonius_Saccas

His cognomen "Sakkas" has been interpreted to indicate that he was a porter in his youth.^[1][2]

Most details of his life come from the fragments left from Porphyry's writings. The most famous pupil of Ammonius Saccas was Plotinus who studied under Ammonius for eleven years. According to Porphyry, in 232, at the age of 28, Plotinus went to Alexandria to study philosophy:

In his twenty-eighth year he [Plotinus] felt the impulse to study philosophy and was recommended to the teachers in Alexandria who then had the highest reputation; but he came away from their lectures so depressed and full of sadness that he told his trouble to one of his friends. The friend, understanding the desire of his heart, sent him to Ammonius, whom he had not so far tried. He went and heard him, and said to his friend, "This is the man I was looking for." From that day he stayed continually with Ammonius and acquired so complete a training in philosophy that he became eager to make acquaintance with the Persian philosophical discipline and that prevailing among the Indians.^[3]

According to Porphyry, the parents of Ammonius were Christians, but upon learning Greek philosophy, Ammonius rejected his parents' religion for paganism. This conversion is contested by the Christian writers Jerome and Eusebius, who state that Ammonius remained a Christian throughout his lifetime:

[Porphyry] plainly utters a falsehood (for what will not an opposer of Christians do?) when he says that ... Ammonius fell from a life of piety into heathen customs. ... Ammonius held the divine philosophy unshaken and unadulterated to the end of his life. His works yet extant show this, as he is celebrated among many for the writings which he has left.^[4]

However, we are told by Longinus that Ammonius wrote nothing,^[5] and if Ammonius was the principal influence on Plotinus, then it is unlikely that Ammonius would have been a Christian. One way to explain much of the confusion concerning Ammonius is to assume that there were two people called Ammonius: Ammonius Saccas who taught Plotinus, and an Ammonius the Christian who wrote biblical texts. Another explanation might be that there was only one Ammonius but that Origen, who found the Neo-Platonist views of his teacher essential to his own beliefs about the essential nature of Christianity, chose to suppress Ammonius' choice of Paganism over Christianity. The insistence of Eusebius, Origen's pupil, and Jerome, all of whom were recognized Fathers of the Christian Church, that Ammonius Saccas had not rejected his Christian roots would be easier for Christians to accept than the assertion of Prophyry, who was a Pagan, that Ammonius had chosen Paganism over Christianity.

To add to the confusion, it seems that Ammonius had two pupils called Origen: Origen the Christian, and Origen the Pagan.^[4] It is quite possible that Ammonius Saccas taught both Origens. And since there were two Origens who were accepted as contemporaries it was easy for later Christians to accept that there were two individuals named Ammonius, one a Christian and one a Pagan. Among Ammonius' other pupils there were Herennius and Cassius Longinus.

Origenes_(Platoniker)

http://de.wikipedia.org/wiki/Origenes_(Platoniker)

Origen

https://plato.stanford.edu/entries/origen/

First published Mon Mar 10, 2014; substantive revision Wed Apr 18, 2018

Origen (c. 185–c. 253) was a Christian exegete and theologian, who made copious use of the allegorical method in his commentaries, and (though later considered a heretic) laid the foundations of philosophical theology for the church. He was taught by a certain Ammonius, whom the majority of scholars identify as Ammonius Saccas, the teacher of Plotinus; many believe, however, that the external evidence will not allow us to identify him with the Origen whom Plotinus knew as a colleague. He was certainly well-instructed in philosophy and made use of it as an ancillary to the exposition and harmonization of scripture. This was the task that he undertook in most of his extant writings, and the more systematic theology is founded on the ecclesiastical doctrines of the Trinity, the incarnation, salvation after death and the inerrancy of scripture.

Origen was the first Christian to speak of three “hypostases” in the Trinity and to use the term homoousios (though only by analogy) of the relation between the second of these hypostases and the first. The Father, or first person, is nevertheless the only one who is autotheos, God in the fullest sense, whereas the Son is his dunamis or power and the Spirit a dependent being, operative only in the elect. All three are eternal and incorporeal, the Son being known as Wisdom in relation to the Father and Logos (reason, word) in relation to the world. In this capacity he is the shepherd of rational beings the logikoi, who, according to his later critics, were said in his lost writings to have been in origin incorporeal beings coeval with the world if not eternal, and currently imprisoned in material bodies only because of a cooling in their love. It is not so easy to demonstrate from his extant works that he held the material world in such contempt, though he certainly holds it to be created out of nothing and suspects that the concept of matter is philosophically redundant. Souls, in his view, are sent down into bodies (perhaps never more than once, though again some critics impute to him a doctrine of transmigration or chronic falling away from bliss). The soul remains indefeasibly free in its choices, and the misuse of this freedom is the cause of its captivity to the devil.

The deliverance of the soul is effected by the incarnation of the Logos, or second person of the Trinity, who assumes real body but remains fully God. His death on the Cross is a ransom to the devil, and his resurrection prefigures that of the saints, though he seems to imagine the body after death, in Platonic terms, as a tenuous vehicle of the soul. Scholars differ as to whether he envisages a final absorption of the body into incorporeal spirit. It is clear that he expects the vast majority of souls to endure a fiery purification after death, and that no soul will be excluded by God’s will from this purgatory. While he thinks it possible that some may be too debauched by their sins to repent, he also opines that the devil himself will at last make peace with God, though he cannot attain beatitude. In the present life, an anticipation of bliss in the presence of Christ can be enjoyed by the exegete who has fully mastered the spiritual meaning of the scriptures. These are the word of God to us because Christ the word is ubiquitously present in them, investing them with a threefold sense as he himself assumed body, soul and spirit for our sake in his sojourn on earth.

1. Origen’s life and work

The Greek name Origenes signifies “born of Horus,” an Egyptian falcon-headed deity. The Christian scholar of this name was a native of Alexandria (Eusebius, Church History 6.1), though it is only his detractor Epiphanius who says that he was also by race a Copt (Panarion 1.1). Eusebius records the jibe of the Neoplatonist Porphyry that Origen, though a Greek by education, became a Christian, whereas his philosophy teacher Ammonius, having once been a Christian, converted to a more lawful way of life (Church History 6.19.7). Although most scholars assume that this is Ammonius Saccas, the teacher of Plotinus, there was another philosopher of the same name, who is credited with “unequalled polymathy” by the philosopher Longinus at Porphyry, Life of Plotinus 20.49–50. (For further information see Edwards 1993: 179.) Eusebius, moreover, asserts that that both Origen and his teacher were Christians throughout their lives (6.19.10); as evidence of the latter’s Christianity in his youth, he records that his father Leontius died as a martyr in 202, and that Origen himself, then 17, not only exhorted Leontius to persevere but thirsted for the same death (6.2.7). His mother could curb his enthusiasm only by hiding his clothes so that he was ashamed to leave the house (6.2.6). Eusebius also tells us that his sexual diffidence or his ascetic temper induced Origen to make himself literally a eunuch for the kingdom of heaven (6.8.2); the act is not unparalleled (Markschies 2007: 15–34), but Epiphanius was unable to verify the story (Panarion 64.2).

After his father’s death, Origen devoted himself to scholarship and became a notable teacher, perhaps succeeding Clement as head of the catechetical school in Alexandria (Eusebius, Church History 6.3.1 and 6.7–8.1; but cf. Osborn 2008: 19–21). He appears to have studied Hebrew with a converted Jew (First Principles 1.3.4 etc.), and one of his letters alludes to his studies in philosophy with an unnamed teacher (Eusebius, Church History 6.19.13). Among the works Eusebius says that he composed at this time, dictating to “more than seven stenographers” (6.23.2), were the first five books of his Commentary on John, eight books of a Commentary on Genesis, two books On the Resurrection and his major surviving work, a synthesis of scriptural teaching under the name First Principles (6.24). Of these the last survives entire, but only in the Latin of Rufinus. A few books of the Commentary on John survive in Greek, while portions of the work on the resurrection were preserved in a rejoinder by Methodius of Olympia, which itself survives only in the excerpts and epitomes of later authors (see Dechow 1977). It was also in Alexandria, in imitation of the Homeric scholars of the Hellenistic era, that Origen addressed himself to the preparation of his great Hexapla, in which a corrected edition of the Septuagint, the original, allegedly inspired translation of the Hebrew scriptures (3^rd c. BC?), stood in parallel to the Hebrew and the renderings of other Greek translators (Eusebius, Church History 6.16. See further Neuschäfer 1987; Dorival 2013).

According to Eusebius, his talents excited the jealousy of Demetrius, the Bishop of Alexandria, who cited his self-castration as a reason for refusing to ordain him as a presbyter (Eusebius, Church History 6.8.4–5). Nevertheless, when Origen left Alexandria in 216 to escape the ferocity of the Emperor Caracalla, Demetrius recalled him from Caesarea, where he had already begun to increase his reputation (6.19.16–19). On a subsequent visit to Caesarea he was ordained a presbyter, and took up residence in the city (6.8.5; 6.23.4). Having commenced a commentary on the Song of Songs in the course of a sojourn in Athens (6.32.2), he completed this in Caesarea, together with his Commentary on Matthew and his refutation of the True Logos, a pagan satire on Christianity written around 170 by an otherwise unknown Celsus (6.36.2). Never rising above the rank of presbyter, he was often employed, according to the custom of the times, as a mouthpiece of orthodoxy in trials of heretics before an episcopal synod. Eusebius commends his refutation of Beryllus of Bostra (6.33), adding that he was summoned to play a similar role in Arabia (6.37), and that in his books he tore the mask from heresies old and new. To this period of his life we should also date the Dialogue with Heraclides, discovered at Tura in 1951 (Chadwick 1959). Yet even at the height of his career, his orthodoxy was impugned. Jerome knows of a letter in which he rebuts the accusation that he had prophesied the salvation of the devil (Crouzel 1973); the same letter indicates, according to Jerome, that his teachings had given offence to Heraclas, his former student who had now succeeded Demetrius as bishop of Alexandria. It is clear at least that no censure was extended to Dionysius, the successor of Heraclas and another of Origen’s pupils. In Caesarea the ageing theologian suffered tortures under Decius in 251 (Eusebius, Church History 6.39.5) and, according to Eusebius, died as Gallus came to the throne in 253 (7.1.1). His assertion that Origen was then in his seventieth year is inconsistent with the date implied for his birth (185). Most scholars have elected to postpone the death of Origen to 254 or 255, without explaining why they think the biographer more likely to have erred with regard to the year of his subject’s birth than that of his death.

His library in Caesarea was inherited by his admirer Pamphilus, then by Eusebius as a disciple of Pamphilus and bishop of that city. It also fell to Eusebius to finish the Apology which Pamphilus had begun to write against Origen’s first detractors. From this work and the philippics of such enemies of Origen as Jerome, Theophilus of Alexandria, Epiphanius of Salamis, and the Emperor Justinian, we can cull fragments of writings that have otherwise perished (see further Clark 1992). We also possess an anthology of choice excerpts from his writings the Philokalia (McLynn 2004), and two short texts On Prayer and To the Martyrs. Much had already been lost by attrition in the time of Eusebius (died c.339); more may have perished after Origen was anathematized in or around the year 553. Many of Origen’s Commentaries and Homilies, like the First Principles, survive only in the Latin of Rufinus, who translated him in the fourth century with reverence but not always with fidelity (see further Pace 1990). The following synopsis of Origen’s thought is based primarily on the extant corpus in Greek and Latin, making use of polemical matter only with the caution that is now enjoined by the most learned scholars.

2. The intellectual milieu

Scholars are apt to speak casually of Origen’s Platonism, more technically of his “middle” Platonism, most commonly, and not often with conscious paradox, of his Christian Platonism. The Lutheran theologian Anders Nygren (1953), who protested that a Christian Platonist is not a Christian, differed only in his judgment of the facts, not in his reading of them, from his critics J.M. Rist (1964) and Catherine Osborne (1994), who maintained that Platonism in Origen’s hands was not so much an adulteration as a salutary refinement of the gospel. Nevertheless, whatever the merits of Nygren’s theology, Origen would have agreed with him in the matter of nomenclature. The majority of his explicit references to Plato are to be found in the work Against Celsus, a reply to a dead polemicist who is nowadays characterized as a middle Platonist, though Origen hints that he may have been an Epicurean (Against Celsus] 1.8; see further Bergjan 2001). Origen undertakes to show that the simplest disciple of God’s word knows him better than the philosophers who seek him by their own methods (Against Celsus 7.42), that Plato misrepresents the fall and diminishes the Creator, that if his myths are deep, the biblical allegories are deeper and less perverse, and that Numenius, the foremost Platonist of recent times, has spoken of both Moses and Jesus with esteem (Against Celsus 4.51 etc.).

The Bible (consisting for Origen only of the New Testament and the Septuagint) is the matrix of every argument in this as in all his writings; while it would be naive, and a contradiction of his own practice, to deny that that his exegesis was conditioned by philosophical assumptions; the propaedeutic to biblical study in his school at Caesarea was not Platonism but a professedly unprejudiced survey of all the Greek schools. We learn this from his pupil Gregory Thaumaturgus (Panegyric 13.151–152), to whom he also wrote a letter assigning to Greek thought an ancillary role in the elucidation of the scriptures; while he was less inclined than his predecessors to accuse the Greeks of plagiarizing their philosophical views from the books of Moses, he held that, since every exercise of reason is inspired by Christ the Logos, a Christian has as much right to the tools of pagan philosophy as the Israelites had to reimburse their labour from the “spoils of the Egyptians” (Philokalia 13; see further Martens 2012: 29–33). Theologians have at last begun to take Origen at his word as an interpreter of the scriptures; this is not to say that all other influences are ignored, but that he is thought to deserve the same courtesy that Classicists show to Plotinus when they acknowledge that even doctrines which he consciously shares with the Stoics or Aristotle can be derived without subterfuge from the text of Plato.

The epithet “Platonist” will of course be warranted if Origen the Christian is identified with the Origen whom Porphyry represents as one of the privileged disciples of Ammonius Saccas, the Alexandrian teacher of Plotinus. According to Porphyry (Life of Plotinus, 3.20–38) this Origen swore an oath with Plotinus and a third disciple, Herennius, not to reveal the esoteric doctrines of Ammonius after the latter’s death in 243 A.D. This story implies both personal intimacy and geographical proximity, yet Origen the Christian was at this time almost sixty (twenty years senior to Plotinus), had left Alexandria for Caesarea some years before, and already had a multitude of books to his name as a Christian teacher. Porphyry does not allude to these lucubrations in his Life of Plotinus, but says that the Origen he refers to breached the pact by issuing first a treatise On Daemons, then another, with the title That the King is the Only Maker, in the reign of Gallienus (253–268). He includes in the Life a letter, written in 262 or 263 by his former tutor Longinus, which ascribes to Origen only the work On Daemons (Porphyry, Life of Plotinus, 20.36–45). All scholars agree that Origen the Christian could not have written anything in the last years of Gallienus; if we can trust Eusebius, he did not live to see this reign at all, but died in that of Gallienus’ predecessor Gallus (251–253). So, if this Origen is our author, Porphyry must at least have misstated the period at which he violated the agreement. Those who contend that there was only one Origen reply that it is the chronology of Eusebius that must be flawed because, although his account of Origen’s youth implies that he was born in 185, he asserts that his death occurred in his seventieth year, and hence not earlier than 254, the first year of Gallienus. The same apologists argue that Porphyry fails to mention his Christian writings either because he despised them or (more cogently) because the publication of them did not violate the oath (cf. Ramelli 2009). If this argument is to prevail, a reason must also be furnished for the silence of Longinus on this part of Origen’s work, the Christian works of Origen must be regarded as aids (in some degree) to the reconstruction of the teaching of Ammonius, and something must be said to explain the failure of Origen’s Christian detractors in late antiquity to cite the two works—still extant, according to Proclus—which he added to the Neoplatonic canon. For these reasons, while theologians have often maintained, or simply assumed, the identity of the two Origens, the author of the article on Origen in the Oxford Classical Dictionary asserts that the contrary position is nowadays the more widely held (Smith 2012; see further Edwards 1993).

3. Doctrine of God

The opening chapter of Origen’s First Principles is a paradigmatic instance of his application of philosophic reasoning to biblical exegesis. He assumes here what he asserts elsewhere, that the nature of God is known to us only by his own revelation in the sacred text. The scriptures tell us both that God is fire and that God is spirit, but Origen warns us not to deduce, from a literal construction of these terms, that he is a body (Princ. 1.1.1). It is possible but not certain, that he has in mind the Stoicizing theology of Tertullian: the Bible speaks more plainly on this matter than any Stoic, and few of Origen’s contemporaries would have doubted the corporeality of fire or spirit. In urging the contrary position, that God is incorporeal. Origen speaks not only for the Platonists but for all the Greek apologists of the church: the prevalent thought of his time (and perhaps of ours) required that if God is to be invisible, immutable, eternal, omnipresent, and irresistible in power he must not be confined to one place or composed of labile matter. The philosophical sympathies of Origen become evident when he goes on to equate this bodiless god with nous or intellect. In Plato, nous had been an occasional synonym for the Demiurge, while Numenius of Apamea, half a century before Origen, had subordinated the Demiurge, as a second nous, to the “first nous”, which is Plato’s form of the Good. Although the Good in Plato is superior to ousia or being, Numenius like the majority of Platonists before Origen, appears to have posited nothing higher than intellect; Origen too—in this respect a good Platonist—is less inclined to apophatic theology than Philo the Alexandrian Jew or his Christian predecessors in Egypt, Clement and Basilides. To explain the selective use of the definite article in John 1.1, he characterizes the Father (ho theos) as autotheos, very God, in contrast to the Son who is merely theos (CommJohn 2.7.16–18); when he suggests, however, that the Father is higher than nous (Against Celsus 7.45), he does not develop a metaphysical theory, any more than he develops his hint in the same work that God may be the Aristotelian “thought of thoughts” (see further Whittaker 1969). Tobias Böhm’s ingenious suggestion (2002) that for Origen the being of God is his nous, and his unity that which is higher than nous, assumes that he was acquainted with the first and second hypotheses of the Parmenides, a dialogue of which he evinces little knowledge in his extant works.

Whether he is noetic or supranoetic, Origen’s God cannot be known to us in his essence, nor is it by his ousia, or essence, but by his dunamis, or power, that he acts upon other beings (On Prayer 25.3). His dunamis, which is infinite and mediated by the second person of the Trinity, is the source of every dunamis that is exercised by his creatures, even by those who have fallen into apostasy and rebellion (CommJohn 1.39.291). On the other hand nothing, not even the second person, proceeds directly from the immutable ousia of God (CommJohn 13.25.153 and 20.18.157: see below). Yet, while he asserts that God is by nature impassible—in the sense that he is the agent, not the patient, in every transaction and cannot be moved by any external force—Origen is one of the first theologians to assert that he can suffer, in a sense, as God, and not only by virtue of the incarnation (Homilies on Ezekiel 6.1; see Osborn 1994: 164–184). This suffering takes the form of commiseration for the plight of his sinful creatures, never of sorrow on his own account. Compassion supposes knowledge, and Origen appears to have been untroubled by the difficulties that arise from the ascription of contingent knowledge to an eternal being. That God transcends the temporal order is evident from his answer to those who ask what God was doing before he created the world: the question, he argues, presupposes a time before the beginning of the world, but reflection teaches us that time and the revolutions of the cosmos are coeval (Princ. 3.5.3). This is a Platonic doctrine, but it had now become common for Platonists to argue, in submission to Aristotle, that the temporal world has neither end nor beginning and is “generated” only in the sense that it is a theatre of vicissitude, in which all that exists has come into being and will pass away.

The agent whom we call the Second Person of the Trinity is “another god” at Dialogue with Heraclides 2 and a “second god” on two occasions in his work Against Celsus (5.39, 5.61). This appellation is not attested in earlier Christian prose, though it is anticipated in Philo and Numenius. It does not occur in works addressed by Origen to Christians of sound faith, not even in those which show no fear of subordinating the Son to the Father—an indication perhaps that it was avoided because it savoured of polytheism and not because it belied the equality of the divine persons (Edwards 2006). It seems that in Numenius it is the contemplation of the first intellect by the second that gives rise to the forms, or Platonic ideas; Origen, as a Christian, holds that the contemplation is mutual, since “no-one knows the Son but the Father and no-one knows the Father but the Son” (Matthew 11.27). Thus he maintains, on the one hand, that the Son, as truth (John 14.6), knows all that is in the mind of the Father; the infamous proviso that the Son does not see the Father signifies only that within the Godhead vision is not mediated by our physical organs (Princ. 1.1.8). On the other hand, when we read that the Son is the wisdom and power of the Father (1 Corinthians 1.24) and that the world was created through him (Hebrews 1.2), we are to understand that he is that divine helpmate who declares at Proverbs 8.22 that the Lord created her in the beginning of his ways, and at Wisdom7.26 that she is the mirror of his unspotted majesty. The verb “created” in this text (which Origen prefers to the alternative reading “possessed”) does not imply that the Son has a temporal beginning, but that, having no other substrate than the Father’s will, he expresses that will more perfectly than the things that are “made” from matter. It is inconceivable that the Father could ever have lacked wisdom, and equally inconceivable to Origen that this wisdom could ever have taken a different form from the one that it now possesses as the second person or hypostasis of the Trinity (Princ. 1.2.2). He is the first theologian to state unequivocally that the “three hypostases” which constitute the Trinity are eternal not only in nature, but in their hypostatic character; there was never a time when wisdom was the latent thought of the Father and had not yet come forth as speech.

Though Origen rejects it, this was in fact the prevailing thesis of most Christian writing in the second century when it undertook to explain the Fourth Evangelist’s assertion that the one who became incarnate was the Logos who had been with the Father as theos (god) if not ho theos (God) from the beginning (John 1.1). Since it was this speech or word that created the world, it was argued, there would have been no reason for it to exist before the creation as a distinct hypostasis. If he existed at all, it was as the logos endiathetos, the word within, which had not yet emerged from the mind as logos prophorikos, or verbal utterance. In this latent phase he could be identified (as Philo had already argued) with the paradigm, or world of forms, which supplies the Platonic demiurge with his pattern for the creation. Clement of Alexandria accepts this equation, albeit perhaps without denying the hypostatic eternity of the Logos (Edwards 2000). Origen, however, resists the interpretation of Logos as “speech” because there are some who take this to imply that the second person is merely a function or epiphenomenon of the first (CommJohn 1.24.151; Orbe 1991). Logos, in his view, is one of the numerous designations (epinoiai) which are conferred on the second person to define his relation, not to the Father (as “Son” and “Wisdom” do) but to his creatures (CommJohn 2.9.66 etc.): he is Logos as the paradigm and parent of all the logikai, or rational beings, who exercise reason only by participation in him. He cannot be identified with the world of forms, or Platonic ideas, because to Origen these ideas are imaginary entities which the Greeks absurdly suppose to be independent of the Creator (Princ. 2.3.6). It appears then that he endorsed the older and more literal reading of the Timaeus, according to which the Demiurge, the forms and matter are three autonomous principles of being. Before him Philo, Alcinous, and Clement of Alexandria had construed the forms as thoughts in the mind of the Demiurge, while Alexander of Aphrodisias held that they gave content to God’s eternal contemplation of himself (Armstrong 1960). Origen himself opines that all genera, all species and even the archetypes of all particular things are eternally present in the mind of God (Princ. 1.4.5), but he holds this as a Christian antidote to difficulties which arise from the temporality of the world.

4. The created order

These difficulties, as Origen perceived, had not been fully resolved by the argument that since the world is coeval with time we need not ask what God was doing before he created it (see further Tzamalikos 2006: 179–271). From Genesis 1.1 we learn that God created the world in the beginning, and from John 1.1 that the Logos was with him in the beginning; but as we are also told that God created all things in wisdom, Origen takes this beginning to be not a temporal origin but the eternal desideratum of existence who is also the second person of the Trinity (CommJohn 1.39.289). It follows, however, that if this temporal world is the only one, an infinite cause has exhausted itself in a finite effect. Perhaps it was in the hope of evading this paradox that Origen interpreted Solomon’s dictum, “there is nothing new under the sun” (Ecclesiastes 1.10) to mean that worlds have existed before the present one (Princ. 3.1.6). This manoeuvre, however, will bring no escape unless one posits an infinite succession of worlds before and after the present one, and even Origen’s enemies do not say that he went so far. An endless series, after all, would be sempiternal rather than eternal, and the Stoics might have replied that their belief in the perpetual reduplication of the same cosmos—a belief disowned by Origen (Cels. 4. 68)—comes closer to matching timeless activity with a timeless product. A better solution than either of these, in Origen’s view, was to posit a noetic realm, created but eternal, populated by logika, or rational entities, under the hegemony of the logos, and preceding ours in the ontological hierarchy rather than in the temporal continuum (Princ. 2.9.4). Evidence for this conceit could be found in the creation of a heaven and earth at Genesis 1.1 before the creation of the visible firmament (Genesis Homilies 1.5). To the modern mind this is forced exegesis, representing the triumph of philosophy over philology; the philosophy, however, is not that of any Greek school, but of a Christian who has set himself a conundrum by his fidelity to Moses. It is a striking observation, however we explain it, that the forms of particular things which coexist in the mind of Origen’s God with the genera and species are not attested in any pagan Platonist before Plotinus, his younger contemporary and (as most believe) a fellow-pupil of Ammonius Saccas (cf. Plotinus, Enneads 5.7).

As the absolute and transcendent dunamis of the Father (Cels. 1.66; CommJohn 1.18.107 etc.), the second person is properly the lord of every dunamis in heaven and earth (Cels. 5.45). At the same time, it can be said that he is the food of the celestial dunameis who have remained true to the Creator, while Satan is the food of those who have fallen (On Prayer 27.12). It is the angelic dunameis who keep watch over his cradle at the time of his nativity (Cels. 1.61), and who sometimes form a retinue at the scenes where he performs those works of power which we call miracles (CommJohn 2.4.40). This polysemic usage of the term, which mirrors that of the New Testament, presents no difficulty so long as every other dunamis is conceived as a lower or local manifestation of the undivided power which appertains to him as Logos. As we have seen, this term defines his hegemonic relation to the created order; Wisdom is another of his biblical appellations, yet this Wisdom is the beginning in which the Logos was with God (CommJohn 1.39.289; see further Tzamalikos 2006: 119–178). However one accounts for these obscurities, it seems unlikely that Origen could have signed the Nicene Creed of 325, in which the Son is declared to be from the ousia of the Father, and therefore homoousios (of one essence, substance or nature) with him (cf. CommJohn 20.18.157). A community of nature between the two is asserted, however, at CommJohn 2.10.76); and in his Commentary on Hebrews, he deduces from Wisdom 7.26, where Wisdom is styled an aporroia or emanation of the Father, that the relation between the two persons of the Trinity is analogous to that which holds between an ointment and the exhalation which is homoousios with it (Pamphilus, Apology 99–104; see Edwards 1998). Thus he can make oblique use of a term which he cannot predicate directly of incorporeals; Plotinus, who could have done so, could not have said that nous was homoousios with the One because the latter is superior to ousia.which can be posited only at the level of nous.

Although the Son is not “from the ousia” of the Father, he is said in the Latin translation of Origen’s Commentary on Hebrews to be ex substantia patris, from the hypostasis of the Father. That hypostasis, not ousia, was the original noun in Greek can be deduced from the text of Hebrews 1.3, where the Son is described as an impression of his [the Father’s] hypostasis. Here hypostasis appears to signify the reality disclosed by a phenomenon; the formula ex substantia patris was already axiomatic for Origen’s African contemporary Tertullian (Against Praxeas 7.9). In Latin of this period substantia was used indifferently to represent both hypostasis and ousia; these Greek terms are not explicitly distinguished in Origen’s writings, though he refrains from attributing either one ousia or three to the Godhead. Some difference in concreteness is implied by his strictures on those who fail to qualify the ousia of the Son and thus deny him a hypostasis altogether (CommJoh 1.24.152): it seems, then that the hypostasis is a specific determination of the more generic ousia. Origen stipulates in his treatise On Prayer (15.1) that the Son should not receive the prayer of adoration which is offered to the Father because he differs from the Father in ousia and in substrate (hupokeimenon); the latter word is best understood with reference to the body that he assumed in the incarnation, and we cannot therefore be sure whether the ousia of which Origen speaks is that of the exalted Christ in his eternal or his human character. It is generally true that he takes fewer pains than later Christian authors to winnow what is said of the Son as second person of the Trinity from what is said of him as Jesus of Nazareth. When he compares the Father to a statue of infinite magnitude and the Son to a smaller statue accommodated to our perceptions, he begins as though the visible were a metaphor for the invisible, but ends by quoting Philippians 2.7 on the manifestation of Christ in the form of a slave (Princ. 1.2.6).

Origen strongly affirms the ontological dependence of the Spirit, or third hypostasis of the Trinity, on the second. To say otherwise would be to deny that he was brought into being, since the author of all that was brought into being, according to John 1.3, is the Son or Logos. It would be truer, however, to say that the Spirit did not come into being without the Son than that he came into being through him (CommJohn 2.12.17–19). The Spirit, as hypostasis, is not only eternal but incorporeal in the strictest sense: this follows from First Principles 1.6.4, where Origen finds it impossible to imagine that any being apart from the members of the Trinity can subsist without a body. If these persons were incorporeal only in the looser sense that Origen recognises in First Principles, proem 10, he could not have drawn such an antithesis between the Godhead and the angelic creation. The powers and operations of the Spirit are not so clearly delineated in his writings, as those of the other two persons; the same could be said of almost any writer before Nicaea, and the cause, no doubt, is the absence of unanimity in the scriptures. It is the Spirit who moves (or broods) on the face of the waters before creation at Genesis 1.2; at John 1.3 the Logos supplants the Spirit, which is now said at John 7.39 to have been given only when Jesus was glorified at the end of his ministry. Origen follows John when he writes that the Father is at work in the entire creation, the Son in those beings who possess logos or reason, and the Spirit in the elect (Justinian, To Menas; cf. Princ. 1.3.5). It may be that this restriction of the Son’s office implies a Greek rather than a biblical understanding of the term logos, but Greek thought knows of no supernal being who acts in the realm assigned by Origen to the Spirit (pace Dillon 1982). This Trinitarian hierarchy has been compared with that of the noetic principles being, life and mind in the system of Proclus, for whom being encompasses all that exists, life the more limited sphere of living creatures and mind the still more limited sphere of the rational. The correspondence, however, is far from exact, and, as Proclus wrote two centuries after Origen and under later influences, more compelling arguments will be required before we assign to a Platonic source the doctrine that Origen draws so effortlessly from the scriptures. No evidence has been produced to show that the Spirit functions in Origen as the soul of the world; he surmises on one occasion that the Logos is the soul of God (Princ. 2.8.5), but only because he needs to account for an anthropomorphic metaphor at Psalm 84.6. .

That the Godhead is incorporeal—and therefore, in Origen’s lexicon, immaterial—is, as we have seen, an unassailable premiss of his theology. If the second person has any substrate—any matter, as we might say—it is the will of God the Father. The significance of this doctrine becomes apparent when we recall that Christ is wisdom and that in the myth attributed to the Gnostic Ptolemaeus, the error of wisdom lies in her acting without the assent of her consort Thelema, or Will (Irenaeus, Against Heresies 1.1–4). The Father’s will, on the other hand, is not the substrate but the cause of the material universe, which Origen held, with every orthodox Christian of his day, to have been created out of nothing. For most Christians this did not entail that God creates without matter, but that the matter from which he shaped the world was the first of his creations. Matter had seldom been defined in Christian prose before Origen, but for him, as for Aristotle, as he has often been interpreted, it is the unqualified receptacle of all qualities, a mere potentiality for existence in contradistinction to essence, of which nothing can be predicated until it is actualised as determinate being. But then follows Bishop Berkeley’s question: if matter is not something, why not conclude that it is nothing? Origen is perhaps the first extant writer who informs us that this question had been posed in his time, though in his accustomed manner he neither affirms it at First Principles 4.4.7 nor names its proponents. We must say “perhaps”, because the Philokalia, a florilegium of his writings, contains a short dialogue in which the redundancy of matter is established by Socratic interrogation (Philokalia 24). In view of his diffidence in First Principles, it seems more likely that this text is the work of Maximus, a second-century author to whom it is also attributed in our manuscripts.

5. Theodicy and sin

It is clear at least that Origen’s God creates the world from nothing and without toil or opposition (Princ.2.1.5). Because he asserts that such a world will inevitably be finite, as God himself cannot comprehend the infinite, Origen was later accused of slighting the omnipotence of the Creator. His meaning, however, is not that there are limits to the power of God, but that any particular exercise of it must logically have some limit. The infinite is by nature incomprehensible; hence it is no shortcoming in God that he cannot comprehend it, and he remains omnipotent in the sense that there is no finite enterprise that lies beyond his power. In contrast to the Gnostics, therefore, who held that our world is the residue of a rupture or fall within the Godhead, Origen maintains that a singe God is the creator of both the intellectual and the material cosmos. He also purports to demonstrate the priority of the intellectual Adam to the material Adam, first by giving an allegorical sense to the firmament which divides the waters at Genesis 1.7, then by a literal reading of Genesis 1.26–2.22. In this text the creation of humanity as male and female in the image of God, as the crown of his handiwork, is succeeded by a narrative of quite a different tenor, in which God fashions the body of the first man from the soil and then, after populating the garden with beasts and plants and infusing the spirit into his nostrils, derives the body of the first woman from his rib (Genesis 2.1–7; 2.21–25). It is not clear whether a temporal, as well as an ontological, priority is accorded to the inner man, or whether the protoplasts owe their creation to his fall.

That the denizens of the present world have sinned, and will sin again, is a ubiquitous premiss of Origen’s theodicy. Misadventures which the world ascribes to fortune, fate or the malice of our superhuman guardians will always in fact be trials of virtue, chastisements for sin (perhaps forgotten) or correctives to hidden injustice. If the ways of providence remain elusive—if we cannot divine why God loved Jacob and hated Esau—the explanation must lie in causes prior to the birth of Jacob or the entry of his brother into the womb. These are the most positive intimations in Origen’s extant works of a doctrine freely ascribed to him by his ancient critics, according to which all rational beings were once pure intellects in the presence of God, and would have remained so for ever had they not fallen away through koros or satiety. Each of the delinquents, we are told, received a body corresponding to the gravity of the original sin: those who fell least became angels, those who fell most became demons, and human souls constitute order in keeping with the mediocrity of their transgressions (Antipater of Bostra at Patrologia Graeca 96.504–505). This account of Origen’s teaching was already known to Augustine, who perceived its incoherence, since it implies that the bodies of demons, who inhabit the air above us, are grosser than ours. In the form that is now canonical, it is a bricolage of Platonic myths recounting the fall of the soul from the “supercelestial place”, the peculiarly Christian and anti-Platonic concept of the demons as fallen angels, and Philo’s opinion that koros is the cause of the soul’s estrangement from its maker (Heir of Divine Things 240). If Origen held such a theory, it was not on the Platonic ground that soul, as the cause of motion, cannot be brought into being and hence must be immortal; his object, typically Christian, is to vindicate biblical teaching and at the same time to show that it cannot be used to support any Gnostic or pagan animadversion on divine justice. Accordingly (though some of his ancient critics pretended otherwise), his writings are unequivocal in their rejection of Plato’s theory of transmigration, whether from human to human or from human to beast; although these theories (hesitantly accepted even by Platonists in the third century), gain some colour from Jewish traditions about Elijah and from punishments meted out to animals under the Levitical law, Origen bows to the wisdom of the church, which declares them inadmissible (CommJohn 1.11.66; Princ. 1.8.5).

Certainly at First Principles 1.4.1 he writes that satiety is the commonest cause of falling, but the soul of which he speaks may be an embodied one, as it is when it repents a few lines later (Princ. 1.4.1). At First Principles 3.5.6, and again in his fragmentary commentary on Ephesians, he interprets the noun katabolê at Ephesians 1.4 as an allusion to the soul’s descent to a body from the hand of God; but this descent, which is not a fall, is not said to coincide with the creation. We read that the soul of Christ adhered to the word with indissoluble love ab initio creationis, but these words could signify either “from the beginning of the creation” or “from the beginning of its creation” (Princ. 2.6.3–4). At First Principles 1.7.1 we are said to be properly identical with our rational element; but Gregory of Nyssa and Augustine said the same without being understood to mean that we have ever existed as disembodied souls. When Origen surmises that Esau was expiating the sins of his former life, we cannot assume that he was ignorant of rabbinic speculations on the sins that Esau committed in the womb; when he refers elsewhere to causes preceding Esau’s entry into the womb, these causes may not include any act on the part of Esau’s soul (Princ. 3.1.22). That merit can be ascribed to a human being in the foetal state is evident from the leaping of John the Baptist in Elizabeth’s womb when he recognises the child in the womb of Mary (Princ. 1.7.4). In his exegesis of John 1.31, Origen suggests that the Baptist deplores his failure to recognise Jesus at the River Jordan because he has already known him in a previous life; since, however, he was prepared to entertain the theory that the Baptist was an angel embodied for our sake, we cannot deduce that Origen credited all souls with a sentient existence before their entry into this world (CommJohn 2.31.186). That the elements are ensouled can be inferred from Isaiah 1.2, where God calls heaven and earth to witness; and Job’s exclamation, “the stars are not clean in his sight” is applied by Origen to the sun and moon, who have been made “subject to vanity” for the sake of those who inhabit the physical cosmos (Princ. 1.7.2). Here it may be true that he borrows a tenet from the Platonists, but not without biblical warrant, and the uncleanness of the sun and moon is a consequence of their voluntary enthralment, not its cause (see further Scott 1994).

In Origen’s extant writings, then, the doctrine of the soul’s fall through satiety, after centuries of beatitude as a “pure intellect”, is never so clearly stated as in later indictments of his heterodoxy. Many hold none the less that the charges are true, and that Origen’s advocacy of these doctrines is concealed from us by the loss or mutilation of the incriminating texts. Others, relying chiefly on the texts that have been preserved, maintain that for Origen the fall of souls was a tentative and occasional speculation or a myth, in Plato’s sense, that was later mistaken for a dogma (Harl 1987). It has also been argued that his preserved words testify only to Origen’s belief in the fall of angels (Princ. 1.5.3) and to the creation of the soul before its descent into the body; on this view, readers who came to his work with formulaic expectations mingled his own opinions with the Platonic tenets to which they bore a calculated but incomplete resemblance. No hypothesis has yet accounted for all that is said in the surviving corpus of Origen’s works. If, as Origen seems to hold(Princ. 3.6.1), the likeness of God was not yet conferred on the intellectual man who was created in the image of God, should we infer that Adam’s body was given to him as a means of acquiring the likeness, just as the Neoplatonist Porphyry, fifty years later, taught that souls are implanted in bodies in order to cultivate virtue through the struggle against temptation? On the other hand, if our initial state was in some respects unlike the present one, we may find it hard to interpret Origen’s dictum that the end, or consummation (apokatastasis), is “the same as the beginning” (Princ. 1.6.2). The provenance of the noun apokatastasis is more easily established than its meaning, for even in the New Testament it may signify not so much the restoration of that which was once the case as the realisation of that which ought to be (see further Tzamalikos 2007: 237–356; Ramelli 2013: 129–221).

At First Principles 4.4.1 Origen scoffs that only a fool would suppose that God had really planted a garden in Eden, as the second chapter of Genesis records. This has been taken to mean that he regards Eden not as a physical locality but as the state in which all souls enjoy the presence of God before they descend to bodies (Martens, 2013). Yet Origen’s chief concern here is to forestall the literal reading of the verb “planted”, which, like other anthropomorphisms in scripture, is likely to mislead a recent convert from idolatry unless he hears this caveat. No critic infers, from Origen’s denial that God descended in a bodily sense to destroy the tower of Babel (Against Celsus 4.15–21), that he believes the tower itself to be fictitious; we should therefore not be too ready to assume, with the malignant Epiphanius, that he denies the historicity of the when he adopts a metaphorical construction of God’s sewing of coats of skin for Adam and Eve at Genesis 3.21 (Epiphanius, Panarion 64.4.1; cf Heidl, 2003: 138).In a fragment preserved in a Greek catena, he cites Adam’s exclamation “This is bone of my bone and flesh of my flesh at Genesis 2.24 as proof that even before the fall he possessed a body” (Commentary on Genesis, Fr. 22, p. 190 Metzler); from the sequel, as from Homilies on Leviticus 6.2, we may conclude that he held this body to be a different texture from ours, but in his own parlance this would be an instance of “homonymy”, the use of a scriptural term in different senses which are equally literal. While the sin of Adam is a for all subsequent transgressions in his Commentary on Romans, his argument does not preclude, and has even been thought to presuppose, the physical descent of all human beings from this one ancestor (Bammel, 1989); at Against Celsus 7.39 the protoplasts fall from a state of immediate knowledge of God to one in which the mind is blinded by the senses but nothing is said to imply that they then became corporeal agents for the first time. Of course many ambiguities remain, and grammar alone will not determine whether the phrase “all saints who have lived since the foundation of the world” (Martens, 2013: 532)implies that every soul has existed from the beginning or only that from the beginning to the present new souls are coming into existence with their bodies.

However the soul’s detention in the present world is accounted for, its freedom to choose its own goods, and its own god, is an indefeasible premiss of Origen’s philosophy. Astrologers who pretend to read our fates from the stars can be answered with a quip from Epicurus: if all that comes to pass is predestined, so is the belief in predestination, and we therefore have no reason to think it true (Philokalia 25.4). Even if they vouchsafe some premonitions of the future to the saints, we are not to suppose that they are the causes of what they signify, or that God, who inscribes his own knowledge in the stars, is the author of everything that he foresees. Because he is exempt from time, our future lies open to him as the past and present lie open; he knows, in the words of Paul, whether each of his creatures is to be a vessel of honour or a vessel of dishonour. It is we, however, who make his knowledge true by our own choice of good or evil; the Gnostics misconstrue the apostle’s statement that God “makes” us vessels of honour or dishonour when they argue that the damned and the elect are of different natures. None of us is born virtuous but each of us (as Aristotle says and common experience goes on telling us) has the power to advance in virtue by performing virtuous acts (Princ. 3.1).

Dionysios Areopagita

https://www.degruyter.com/view/product/181188

Die mystische Gotteslehre des Dionysius Areopagita.

http://publikationen.badw.de/de/000976178.pdf

Bayerische Akademie Der Wissenschaften, 6. 2. 1987

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Pseudo-Dionysius Areopagita über mystische Theologie

http://www.hoye.de/cusmys/dionys.pdf

https://en.wikipedia.org/wiki/Dionysius_the_Areopagite

Saint Dionysius the Areopagite (/ˌdaɪəˈnɪsiəs/; Greek: Διονύσιος ὁ Ἀρεοπαγίτης) was a judge at the court Areopagus in Athens who lived in the first century. As related in the Acts of the Apostles (Acts 17:34), he was converted to Christianity by the preaching of the Paul the Apostle during the Areopagus sermon. According to Dionysius, Bishop of Corinth, as quoted by Eusebius, this Dionysius then became the first Bishop of Athens.^[1] He is venerated as a saint in Roman Catholic and Eastern Orthodox churches. His name day in the Eastern Orthodox Church is October 3^[2] and in the Roman Catholic Church is October 9.^[3]

Historic confusions

In the early sixth century, a series of writings of a mystical nature, employing Neoplatonic language to elucidate Christian theological and mystical ideas, was ascribed to the Areopagite.^[4] They have long been recognized as pseudepigrapha, and their author is now called "Pseudo-Dionysius the Areopagite".

Dionysius has been misidentified with the martyr of Gaul, Dionysius, the first Bishop of Paris, Denis. However, this mistake by a ninth century writer is ignored and each saint is commemorated on his respective day.^[5]

Dionysios Areopagita deutsche Wikipedia

https://de.wikipedia.org/wiki/Pseudo-Dionysius_Areopagita

Pseudo-Dionysius Areopagita oder Pseudo-Dionysius, genannt auch der Areopagit, ist nach heute herrschender Ansicht ein namentlich nicht bekannter christlicher Autor des frühen 6. Jahrhunderts und Kirchenvater. Er benutzte als Pseudonym den Namen des Dionysius Areopagita, der im 1. Jh. n. Chr. ein Schüler des Apostels Paulus und erster Bischof von Athen war. In den orthodoxen Kirchen halten manche an der Identität des Autors mit diesem fest.

Forschungsstand

Der apokryphe (verborgene) Autor ist der Verfasser einer Sammlung von Schriften, die vorgeben, von dem in Apg 17,34 ELB erwähnten Dionysius Areopagita zu stammen. Die tatsächliche Identität des Verfassers ist der Forschung, trotz mancher Vorschläge, bisher nicht sicher bekannt. Sowohl die literarischen Abhängigkeiten seiner Schriften als auch Zitate in seinem Werk weisen auf den antiochenischen Raum als Herkunftsort. Auch sein auffällig umständliches Griechisch kann mit der damals dort praktizierten Zweisprachigkeit begründet werden. Vermutlich handelte es sich um einen syrischen Mönch. Eventuell stand er der theologisch-philosophischen Schule von Cäsarea nahe. In seinen Werken deutet Pseudo-Dionysios Areopagites den damals als Heilslehre verbreiteten Neuplatonismus christlich um. Dabei sind insbesondere zahlreiche Spuren des Neuplatonikers Proklos nachweisbar. Zudem steht der Autor unter dem Einfluss des Clemens von Alexandria, der „drei Kappadokier“ und des Origenes.

Für die Abfassungszeit seiner Schriften gilt nach herrschender Meinung als frühester Zeitpunkt das Jahr 476, da Pseudo-Dionysius Elemente im Gottesdienst voraussetzt, die erst um diese Zeit von Petrus Fullo in die Liturgie aufgenommen wurden. Der späteste Zeitpunkt für die Entstehung der Werke ist die Zeit zwischen 518 und 528,^[1] für welche Zitate bei Severus von Antiochia nachgewiesen sind.

Dionysius der Areopagit als Bischof und einer der Siebzig Apostel. Byzantinisches Mosaik vom Anfang des 11. Jahrhunderts, Kloster Hosios Lukas in Böotien, Mittelgriechenland

Manche in den Orthodoxen Kirchen halten nach wie vor an einer Gleichsetzung von Pseudo-Dionysius Areopagita mit dem Paulus-Schüler Dionysios Areopagita fest. Nach östlicher Tradition hatte Dionysios in der ägyptischen Stadt Heliopolis, dem Sitz eines frühchristlichen Bistums, Astronomie studiert und wurde von Hierotheos (55–60), dem von Paulus (10–64) eingesetzten ersten Bischofs von Athen, mündlich in die göttlichen Mysterien eingeweiht. Nach dem Tod seines Bischofs und Lehrers folgte ihm Dionysios im Amt nach und habe die überlieferten Unterweisungen aufgeschrieben. Im Jahre 96 wurde Dionysios unter Kaiser Domitian (81–96) im Alter von 90 Jahren in Athen zum Märtyrer.^[2]

Die orthodoxe Tradition zählt Dionysios zu den Siebzig kleinen Aposteln.^[3] Seine Schriften wurden angeblich von Theologen in verborgenen Manuskripten aufbewahrt, aber auch im Archiv von Alexandria. So sei der Inhalt seiner Werke bekannt gewesen und von Clemens von Alexandria (um 150–215), Origenes (Alexandriner, 185–254), Dionysius von Alexandria († 264/65), Gregor von Nazianz (329–390) und Kyrill von Alexandria (375/80–444) angewandt worden, von letzterem mit einem Verweis auf das Archiv der Bibliothek von Alexandria. Von Dionysius von Alexandria ist ein orthodoxer Kommentar zum Areopagitum bekannt. Im Jahre 451 zitierte nach orthodoxer Überlieferung Juvenal von Jerusalem, 422–451 Bischof von Aelia Capitolina (Jerusalem) und 451–458 erster Patriarch von Jerusalem, aus den Schriften des „großen Dionysios“ (Über die göttlichen Namen 3,2).^[4]

Schriften

Pseudo-Dionysius, De ecclesiastica hierarchia in der 1307 geschriebenen Handschrift Mailand, Biblioteca Ambrosiana, Codex M 87 sup., fol. 28r

Der Anfang der Schrift De ecclesiastica hierarchia in der lateinischen Übersetzung von Ambrogio Traversari. Das Bild in der Initiale zeigt den angeblichen Verfasser Dionysius Areopagita im Gespräch mit einem Kleriker. Biblioteca Apostolica Vaticana, Vat. lat. 169, fol. 31r (15. Jahrhundert)

er Anfang der Schrift De coelesti hierarchia in der lateinischen Übersetzung von Ambrogio Traversari. Biblioteca Apostolica Vaticana, Vat. lat. 171, fol. 1r (15. Jahrhundert)

Die Schriften des Pseudo-Dionysius umfassen:

Peri mystikes theologias oder De mystica theologia („Die mystische Theologie“, abgekürzt MT),

Peri theion onomaton oder De divinis nominibus („Die göttlichen Namen“, kurz DN),

Peri tes ekklestiastikes hierarchias oder De ecclesiastica hierarchia („Die kirchliche Hierarchie“, kurz EH),

Peri tes ouranias hierarchias oder De caelesti hierarchia („Die himmlische Hierarchie“, kurz CH)

und zehn Briefe.

Die Schriften wurden mehrfach in das Lateinische übersetzt, und zwar von Hilduin und Johannes Scotus Eriugena (9. Jahrhundert), Johannes Sarracenus (12. Jahrhundert), Robert Grosseteste (13. Jahrhundert) und Ambrogio Traversari im 15. Jahrhundert. Wichtige Kommentare stammen u. a. von Maximus Confessor (7. Jahrhundert), Johannes Scotus Eriugena, sowie Albertus Magnus und Thomas von Aquin (13. Jahrhundert).

The Morphology and Meta-Morphology of Pre-historic languages

I will explain now some more about the Morphology and Meta-Morphology of Pre-historic languages and specifically of the Ancient (Archaic) Greek language. By this I mean the language(s) that were in existence in the lands of Grecia Major, around 800-900 BCE, in the works of Homer, and around 600 BCE in the works of Hesiodos. And there is quite some subtle difference from the standard Koinae of Classical Greek of the Hellenistic Aera, which was formed at the Library of Alexandria. There was the first school of linguistic studies, and also about the standardization of the Greek language and this became the Koinae.

https://en.wikipedia.org/wiki/Hesiod

Hesiod (/ˈhiːsiəd, ˈhɛsiəd/;^[1] Greek: ἩσίοδοςHēsíodos) was a Greek poet generally thought by scholars to have been active between 750 and 650 BC, around the same time as Homer.^[2][3] He is generally regarded as the first written poet in the Western tradition to regard himself as an individual persona with an active role to play in his subject.^[4]Ancient authors credited Hesiod and Homer with establishing Greek religious customs.^[5] Modern scholars refer to him as a major source on Greek mythology, farming techniques, early economicthought (he is sometimes considered history's first economist),^[6] archaic Greek astronomy and ancient time-keeping.

...

It is probable that Hesiod wrote his poems down, or dictated them, rather than passed them on orally, as rhapsodes did—otherwise the pronounced personality that now emerges from the poems would surely have been diluted through oral transmission from one rhapsode to another. Pausanias asserted that Boeotians showed him an old tablet made of lead on which the Workswere engraved.^[16] If he did write or dictate, it was perhaps as an aid to memory or because he lacked confidence in his ability to produce poems extempore, as trained rhapsodes could do. It certainly wasn't in a quest for immortal fame since poets in his era had probably no such notions for themselves. However, some scholars suspect the presence of large-scale changes in the text and attribute this to oral transmission.^[17] Possibly he composed his verses during idle times on the farm, in the spring before the May harvest or the dead of winter.^[12]

The personality behind the poems is unsuited to the kind of "aristocratic withdrawal" typical of a rhapsode but is instead "argumentative, suspicious, ironically humorous, frugal, fond of proverbs, wary of women."^[18] He was in fact a misogynist of the same calibre as the later poet Semonides.^[19] He resembles Solon in his preoccupation with issues of good versus evil and "how a just and all-powerful god can allow the unjust to flourish in this life". He recalls Aristophanes in his rejection of the idealised hero of epic literature in favour of an idealised view of the farmer.^[20] Yet the fact that he could eulogise kings in Theogony (80 ff., 430, 434) and denounce them as corrupt in Works and Days suggests that he could resemble whichever audience he composed for.^[21]

...

Hesiod certainly predates the lyric and elegiac poets whose work has come down to the modern era.^{[citation needed]} Imitations of his work have been observed

in Alcaeus, Epimenides, Mimnermus, Semonides, Tyrtaeus and Archilochus, from which it has been inferred that the latest possible date for him is about 650 BC.

An upper limit of 750 BC is indicated by a number of considerations, such as the probability that his work was written down, the fact that he mentions a sanctuary at Delphi that was of little national significance before c. 750 BC (Theogony 499), and that he lists rivers that flow into the Euxine, a region explored and developed by Greek colonists beginning in the 8th century BC. (Theogony 337–45).^[24]

Hesiod mentions a poetry contest at Chalcis in Euboea where the sons of one Amphidamasawarded him a tripod (Works and Days 654–662). Plutarch identified this Amphidamas with the hero of the Lelantine War between Chalcis and Eretria and he concluded that the passage must be an interpolation into Hesiod's original work, assuming that the Lelantine War was too late for Hesiod. Modern scholars have accepted his identification of Amphidamas but disagreed with his conclusion. The date of the war is not known precisely but estimates placing it around 730–705 BC, fit the estimated chronology for Hesiod. In that case, the tripod that Hesiod won might have been awarded for his rendition of Theogony, a poem that seems to presuppose the kind of aristocratic audience he would have met at Chalcis.^[25]

https://en.wikipedia.org/wiki/Koine_Greek

Koine Greek (UK: /ˈkɔɪniː/,^[1] US: /kɔɪˈneɪ, ˈkɔɪneɪ, kiːˈniː/),^[2][3] also known as Alexandrian dialect, common Attic, Hellenistic or Biblical Greek, was the common supra-regional form of Greek spoken and written during the Hellenistic period, the Roman Empire, and the early Byzantine Empire, or late antiquity.^{[citation needed]} It evolved from the spread of Greek following the conquests of Alexander the Great in the fourth century BC, and served as the lingua franca of much of the Mediterranean region and the Middle East during the following centuries. It was based mainly on Attic and related Ionicspeech forms, with various admixtures brought about through dialect levelling with other varieties.^[4]

Koine Greek included styles ranging from more conservative literary forms to the spoken vernaculars of the time.^[5] As the dominant language of the Byzantine Empire, it developed further into Medieval Greek, which then turned into Modern Greek.^[6]

Literary Koine was the medium of much of post-classical Greek literary and scholarly writing, such as the works of Plutarchand Polybius.^[4] Koine is also the language of the Christian New Testament, of the Septuagint (the 3rd-century BC Greek translation of the Hebrew Bible), and of most early Christian theological writing by the Church Fathers. In this context, Koine Greek is also known as "Biblical", "New Testament", "ecclesiastical" or "patristic" Greek.^[7] The Roman Emperor Marcus Aurelius also wrote his private thoughts in Koine Greek in a work that is now known as The Meditations.^[8] It continues to be used as the liturgical language of services in the Greek Orthodox Church.^[9]

...

The English-language name Koine derives from the Koine Greek term ἡ κοινὴ διάλεκτος he koinè diálektos, "the common dialect". The Greek word koinē (κοινή) itself means "common". The word is pronounced /kɔɪˈneɪ/, /ˈkɔɪneɪ/ or /kiːˈniː/ in US English and /ˈkɔɪniː/ in UK English. The pronunciation of the word in Koine itself gradually changed from [koinéː] (close to the Classical Attic pronunciation [koinɛ́ː]) to [kyˈni] (close to the Modern Greek [ciˈni]). In Greek, the language has been referred to as Ελληνιστική Κοινή, "Hellenistic Koiné", in the sense of "Hellenistic supraregional language").^{[citation needed}^]

Ancient scholars used the term koine in several different senses. Scholars such as Apollonius Dyscolus (second century AD) and Aelius Herodianus (second century AD) maintained the term Koine to refer to the Proto-Greek language, while others used it to refer to any vernacular form of Greek speech which differed somewhat from the literary language.^[10]

When Koine Greek became a language of literature by the first century BC, some people distinguished two forms: written as the literary post-classical form (which should not be confused with Atticism), and vernacular as the day-to-day vernacular.^{[10] Others
chose to refer to Koine as "the dialect of Alexandria" or "Alexandrian
dialect" (}ἡ Ἀλεξανδρέων διάλεκτος), or even the universal dialect of its time.^{[citation needed}^] Modern classicists have often used the former sense.

https://en.wikipedia.org/wiki/List_of_ancient_Greek_tribes

Before the standardization in the Koinae there existed many Greek dialects, and we don't know very much how they differed from each other. We have some accounts of the different music modes, the Dorian, Phrygian, Lydian, etc. ...

And so we can assume that there were also different language modes among the many tribes that made up the population of ancient and pre-historic Greece. Greece was a hodgepodge of quite a few different tribes, who were at some time called the Aryans, Dorians, Ionians, Pelasgians, Cadmeans, and then many many more. The wikipedia makes a very long list of them. And one can safely assume that there were as many differnt dialects as there were tribes.

[Here is a little humoristic interjection about the tribal language structure of Germany, before it became the Deutsches Kaiser-Reich and had some language standardization. The tribal language structure was very rich in Germany of the olden times. There was (Ost-) Frisian (of the Otto-Waalkes fame), Hamburgensian, Saxonian (the worst German dialect that I know of), Prussian, Frankian (Frännnggiszzzch, it is the soft "zzzsch" and not the hard one. This is the usual pronounciation, around Nuremberg and Bayreuth and Hof), Allemanian (around the area of the South-West, Badde Badde or so), Schwäbbbisch, the dialect of the Schwobbe, and then Stuttgarterian, a sub-dialect of Schwäbbbisch, which the poor Hägggele could never get rid of, even when he was a professor of philosophy in Berlin. Then there was: Lower Bavarian and Upper Bavarian, Tyrolean, South Tyrolean, Hutterer'ian, Mennonitian, Amishian, and then some more. Amishian is the most un-understandable dialect since it hasn't changed at all in about 200 years or so.

My favorite joke about this goes like this: A Northern Bavarian goes to the München Hauptbahnhof, and he wants to buy a ticket to the city of Hof. Asks the cleark: Bloss Hi'? Sackra says the Northern Bavarian, wohi' soll i' denn blos'n? I don't know who came up with this joke and it may very well have been the Herr Karl Valentin "höchstpersönlichenselbst".

Schwabenwitze Top 10:

Was bekommt man in Schwaben, wenn man eine Schorle bestellt? Ein Glas halb Sprudelwasser und halb Leitungswasser.

Wieso kann ein Schwabe eine Speisekarte in jeder Sprache der Welt lesen? Weil er nur die Preise liest.

Wie nennt man bei den Schwaben einen attraktiven und sympathischen Mann? Tourist.

Anpfiff eines Fußballspiels im Schwabenland: Der Schiedsrichter wirft die Münze in die Luft. Es gab 15 Verletzte.

Was heißt Orgasmus auf Schwäbisch? Sodele.

Was ist das Schönste am Hauptbahnhof in Stuttgart? Der Schnellzug nach Baden.

Wieso tragen schwäbische Frauen keinen Tanga? Weil Sie die Tangas später nicht mehr als Putzlappen nutzen können.

Wer hat letztens den schwäbischen Schönheits-Wettbewerb gewonnen? Weder Keine noch Keiner.

Was verbindet Baden mit Württemberg? Der Bindestrich.

Schwäbisch ist die natürlichste Art der Verhütung.

Wieso bauen die Schwaben eine Schule auf dem Berg? Damit sie auch mal auf eine höhere Schule gehen können.

Mehr Witze auf https://www.deinemutterwitze.com/

]

So we now do a little detour in the ancient Greek music modes because they also illustrate the different modes of ancient Greek dialects.

https://en.wikipedia.org/wiki/Music_of_ancient_Greece

The music of ancient Greece was almost universally present in ancient Greek society, from marriages, funerals, and religious ceremonies to theatre, folk music, and the ballad-like reciting of epic poetry. It thus played an integral role in the lives of ancient Greeks. There are significant fragments of actual Greek musical notation^[1][2] as well as many literary references to ancient Greek music, such that some things can be known—or reasonably surmised—about what the music sounded like, the general role of music in society, the economics of music, the importance of a professional caste of musicians, etc. Even archaeological remains reveal an abundance of depictions on ceramics, for example, of music being performed.

The word music comes from the Muses, the daughters of Zeus and patron goddesses of creative and intellectual endeavours.

Concerning the origin of music and musical instruments: the history of music in ancient Greece is so closely interwoven with Greek mythology and legend that it is often difficult to surmise what is historically true and what is myth. The music and music theory of ancient Greece laid the foundation for western music and western music theory, as it would go on to influence the ancient Romans, the early christian church and the medieval composers.^[3] Specifically the teachings of

the Pythagoreans, Ptolemy, Philodemus, Aristoxenus, Aristides, and Plato compile most of our understanding of ancient Greek music theory, musical systems, and musical ethos.

The study of music in ancient Greece was included in the curriculum of great philosophers, Pythagoras in particular believed that music was delegated to the same mathematical laws of harmony as the mechanics of the cosmos, evolving into an idea known as the music of the spheres.^[4] The Pythagoreans focused on the mathematics and the acoustical science of sound and music. They developed tuning systems and harmonic principles that focused on simple integers and ratios, laying a foundation for acoustic science; however, this was not the only school of thought in ancient Greece.^[5]Aristoxenus, who wrote a number of musicological treatises, for example, studied music with a more empirical tendency. Aristoxenus believed that intervals should be judged by ear instead of mathematical ratios^[6], though Aristoxenus was influenced by Pythagoras and used mathematic terminology and measurements in his research.

...

Playing what "sounded good" violated the established ethos of modes that the Greeks had developed by the time of Plato: a complex system of relating certain emotional and spiritual characteristics to certain modes (scales). The names for the various modes derived from the names of Greek tribes and peoples, the temperament and emotions of which were said to be characterized by the unique sound of each mode. Thus, Dorian modes were "harsh", Phrygian modes "sensual", and so forth. In his Republic,^[44] Plato talks about the proper use of various modes, the Dorian, Phrygian, Lydian, etc. It is difficult for the modern listener to relate to that concept of ethosin music except by comparing our own perceptions that a minor scale is used for melancholy and a major scale for virtually everything else, from happy to heroic music. (Today, one might look at the system of scales known as ragas in India for a better comparison,^{[original research?]} a system that prescribes certain scales for the morning, others for the evening, and so on.)

The sounds of scales vary depending on the placement of tones. Modern Western scales use the placement of whole tones, such as C to D on a modern piano keyboard, and half tones, such as C to C-sharp, but not quarter-tones ("in the cracks" on a modern keyboard) at all. This limit on tone types creates relatively few kinds of scales in modern Western music compared to that of the Greeks, who used the placement of whole-tones, half-tones, and even quarter-tones (or still smaller intervals) to develop a large repertoire of scales, each with a unique ethos. The Greek concepts of scales (including the names) found its way into later Roman music and then the European Middle Ages to the extent that one can find references to, for example, a "Lydian church mode", although name is simply a historical reference with no relationship to the original Greek sound or ethos.

https://en.wikipedia.org/wiki/Dorian_mode

https://en.wikipedia.org/wiki/Phrygian_mode

https://en.wikipedia.org/wiki/Lydian_mode

https://en.wikipedia.org/wiki/Musical_system_of_ancient_Greece

The musical system of ancient Greece evolved over a period of more than 500 years from simple scales of tetrachords, or divisions of the perfect fourth, to The Perfect Immutable System, encompassing a span of fifteen pitch keys (see tonoibelow) (Chalmers 1993, chapt. 6, p. 99)

Any discussion of ancient Greek music, theoretical, philosophical or aesthetic, is fraught with two problems: there are few examples of written music, and there are many, sometimes fragmentary, theoretical and philosophical accounts. This article provides an overview that includes examples of different kinds of classification while also trying to show the broader form evolving from the simple tetrachord to the system as a whole.

Getting back the the ancient Greek tribes:

https://en.wikipedia.org/wiki/List_of_ancient_Greek_tribes

The ancient Greek tribes (Ancient Greek: Ἑλλήνων ἔθνη) [AG: Hellenon ethnae] were groups of Greek-speaking populations living in Greece, Cyprus, and the various Greek colonies. They were primarily divided by geographic, dialectal, political, and cultural criteria, as well as distinct traditions in mythology and religion. Some groups were of mixed origin, forming a syncretic culture through absorption and assimilation of previous and neighboring populations into the Greek language and customs. Greek word for tribe was Phylē (sing.) and Phylai (pl.), the tribe was further subdivided in Demes (sing. Demos, pl. Demoi) roughly matching to a clan.

With the dominion of land passing on from one tribe to the other, cultural exchange through art and trade, and frequent alliances toward common goals, the ethnic character of the different tribes had become primarily political by the dawn of the Hellenistic period. The Roman conquest of Greece, the subsequent division of the Roman Empire into Greek East and Latin West, as well as the advent of Christianity, molded the common ethnic and political Greek identity once and for all to the subjects of the Greek world by the 3rd century AD.

The Morphology and Meta-Morphosis of Ancient Indo-Aryan language

I refer to this chapter from my dissertation "Design und Zeit". This is an extract from the text.

https://en.wikipedia.org/wiki/Koh-i-Noor

I am here doing something like the Morphology and Meta-Morphosis of Ancient l;anguages. And this ist entirely outside of conventional linguistics and philology. I have to explain why I have a strong reason for doing so. To explain this, I will give a little background information about the science of the Indo-European or Indo-Aryan language structure. The heyday of this science was the 19th century. The Britisher's had occupied India as their crown colony, and they were making a lot of money from that colony. And it was really a lot, since most of the wealth of the British Empire came from India. See the Kohinoor Diamond which is the most precious crown jewel of the British queen and kings. Kohinoor means Mountain of Light...

The Koh-i-Noor (/ˌkoʊɪˈnʊər/),^{[8] also
spelt Kohinoor and Koh-i-Nur, is one of the largest cut diamonds in the world,
weighing 105.6 carats (21.12 g),}^{[a] and
part of the British
Crown Jewels.}

Probably mined in Kollur Mine, India, there is no record of its original weight, but the earliest well-attested weight is 186 old carats (191 metric carats or 38.2 g). Koh-i-Noor is Hindi-Urdu and Persian for "Mountain of Light";^{[9] it
has been known by this name since the 18th century. It changed hands between
various factions in south and west Asia, until being ceded to Queen Victoria after the British
annexation of the Punjab in
1849.}

Originally, the stone was of a similar cut to other Mughal era diamonds like Darya-i-Noor which are now in the Iranian Crown Jewels. In 1851, it went on display at the Great Exhibition in London, but the lacklustre cut failed to impress viewers. Prince Albert, husband of Queen Victoria, ordered it to be re-cut as an oval brilliant by Coster Diamonds. By modern standards, the culet is unusually broad, giving the impression of a black hole when the stone is viewed head-on; it is nevertheless regarded by gemmologists as "full of life".^[10]

Because its history involves a great deal of fighting between men, the Koh-i-Noor acquired a reputation within the British royal family for bringing bad luck to any man who wears it. Since arriving in the UK, it has only been worn by female members of the family.^{[11] Victoria
wore the stone in a brooch and a circlet. After she died in 1901, it was set in
the Crown of
Queen Alexandra, wife of Edward VII. It was transferred to the Crown of
Queen Mary in 1911, and finally to the crown of Queen
Elizabeth in 1937 for her coronation as Queen consort.}

Today, the diamond is on public display in the Jewel House at the Tower of London, where it is seen by millions of visitors each year. The governments of India and Pakistan have both claimed ownership of the Koh-i-Noor and demanded its return since the two countries gained independence from the UK in 1947. The British government insists the gem was obtained legally under the terms of the Last Treaty of Lahore and has rejected the claims.

But besides extracting wealth from India... the Britisher's also did some studies of Indian lore and mythologies, and some of them also studied Sanskrit, the ancient language of (North) India. North India was under strong Aryan influence, perhaps because of an Aryan people that had migrated there, but the historical science is divided on this issue. Some believe it was a hostile ivasion and the Vedas give us a lot of fierce battles, between presumably the Aryans and the Dravidians, the Autochthonic people of India. Other Pre-Historians believe it was peaceful diffusion. Which I don't believe at all. War is war, as I have spelled that out deeply enough. Since practically nothing at all is there in terms of available records, there will never be a history of Aryan India. And the historians may try as they will. It is all in vain. What is undeniable is that the Ancient Persians, who were the Achaemenids, called themselves the Aryans. And they were of the same ethnic or even racial stock as the Indian Vedic Brahmins. This was explicated in the works of Otto Günther von Wesendonck. (I don't know whether he was a relative of the Herr Wesendonk of Wagner fame). The mythologies of the Ancient Indians and the Persians were quite similar, and their languages also. The problem was only that the Islamic invasion of Persia had tended to plough under all that ancient lore. One thing stands out particularly: The use of the magic potion Soma (Skrt) or Haoma (Persian). This is very well known in the Vedas, but it was also konwn in ancient Persia. The Indian South had quite a different style, because of the Dravidian autochthonic population which the Aryans could not displace. But this is another story.

https://de.wikipedia.org/wiki/Otto_G%C3%BCnther_von_Wesendonk

1908 trat er in den auswärtigen Dienst ein. Im April 1914 sperrte die Regierung von Woodrow Wilson Har Dayal wegen Verbreitens von anarchistischer Literatur ein; Dayal floh nach Berlin und wurde von Wesendonk für Das Indische Unabhängigkeitskomitee, dem Mangal Singh Prabhakar Bahadur (1874–1892), der Maharaja von Alwar in Berlin vorsaß, angeworben. Im Ersten Weltkrieg war Wesendonk Orientalist bei der Nachrichtenstelle für den Orient, welche von Max von Oppenheim geleitet wurde. Am Schauplatz des Great Game im Grenzgebiet des Zarenreiches mit Britisch-Indien propagierte Otto Günther von Wesendonk den Aufstand gegen die britische Kolonialmacht.^[1]

Im Ersten Weltkrieg strebte auch Transkaukasien mit Krieg aus dem osmanischen Reich nach Unabhängigkeit. Wesendonk war 1918 am Generalkonsulat des Deutschen Reichs in Tiflis akkreditiert. Am 28. April 1918, drei Tage nach dem Fall von Kars, bekundete Mehmet Vehib Kaçı gegenüber der separatistischen Regierung in Tiflis, dass seine Regierung die Transkaukasische Republik anerkennt. Der Außenminister der Demokratischen Republik Georgien, der Menschewik Akaky Chkhenkelis (1874–1959), fragte nach einer Delegation der osmanischen Regierung zu Friedensverhandlungen. Die osmanische Regierung von Halil Kut entsandte den Justizminister nach Batumi wo am 11. Mai 1918 die Konferenz begann.^[2] Neben Friedrich-Werner Graf von der Schulenburg, früherer stellvertretender Konsul in Tiflis nahm auch Otto Günther von Wesendonk als Berater für kaukasische Fragen als Beobachter an dieser Friedenskonferenz teil.^[3]

Er war seit 1904 Mitglied des Corps Borussia Bonn.^[4]

https://en.wikipedia.org/wiki/Simon_Singh

https://en.wikipedia.org/wiki/Tomb_of_Darius_the_Great

The important quote is this:

I am Darius the great king, king of kings, king of countries containing all kinds of men, king in this great earth far and wide, son of Hystaspes, an Achaemenid, a Persian, son of a Persian, an Aryan, having Aryan lineage.

The tomb of Darius the Great (Darius I) is one of the four tombs of Achaemenid kings at the historical site of Naqsh-e Rustam located about 12 km northwest of Persepolis, Iran. They are all at a considerable height above the ground.

The full inscription is:

A great god is Ahuramazda, who created this earth, who created yonder sky, who created man, who created happiness for man, who made Darius king, one king of many, one lord of many.

King Darius says: By the favor of Ahuramazda these are the countries which I seized outside of Persia; I ruled over them; they bore tribute to me; they did what was said to them by me; they held my law firmly; Media, Elam, Parthia, Aria, Bactria, Sogdia, Chorasmia, Drangiana, Arachosia, Sattagydia, Gandara [Gadâra], India [Hiduš], the haoma-drinking Scythians, the Scythians with pointed caps, Babylonia, Assyria, Arabia, Egypt, Armenia, Cappadocia, Lydia, the Greeks (Yauna), the Scythians across the sea (Sakâ), Thrace, the petasos-wearing Greeks [Yaunâ], the Libyans, the Nubians, the men of Maka and the Carians.

King Darius says: Ahuramazda, when he saw this earth in commotion, thereafter bestowed it upon me, made me king; I am king. By the favor of Ahuramazda I put it down in its place; what I said to them, that they did, as was my desire.

If now you shall think that "How many are the countries which King Darius held?" look at the sculptures [of those] who bear the throne, then shall you know, then shall it become known to you: the spear of a Persian man has gone forth far; then shall it become known to you: a Persian man has delivered battle far indeed from Persia.

Darius the King says: This which has been done, all that by the will of Ahuramazda I did. Ahuramazda bore me aid, until I did the work. May Ahuramazda protect me from harm, and my royal house, and this land: this I pray of Ahuramazda, this may Ahuramazda give to me!

O man, that which is the command of Ahuramazda, let this not seem repugnant to you; do not leave the right path; do not rise in rebellion!

https://en.wikipedia.org/wiki/Sanskrit

Sanskrit (/ˈsʌnskrɪt/; Sanskrit: romanized: saṃskṛtam, IPA: [ˈsɐ̃skr̩tɐm] (listen)) is a language of ancient India with a 3,500 year history.^{[5][6][7] It is the primary liturgical language of Hinduism and the predominant language of
most works of Hindu philosophy as
well as some of the principal texts of Buddhism and Jainism. Sanskrit, in its variants and numerous
dialects, was the lingua franca of ancient and medieval India.}^{[8][9][10] In the early 1st millennium CE, along
with Buddhismand Hinduism, Sanskrit migrated to Southeast Asia,}^{[11] parts
of East Asia}^{[12] and Central Asia,}^{[13] emerging
as a language of high culture and
of local ruling elites in these regions.}^[14][15]

Sanskrit is an Old Indo-Aryan language.^{[5] As
one of the oldest documented members of the Indo-European family of languages,}^{[16][note 1][note 2] Sanskrit holds a prominent
position in Indo-European
studies.}^{[19] It
is related to Greek and Latin,}^{[5] as
well as Hittite, Luwian, Old Avestan and many other extinct
languages with historical significance to Europe, West Asia, Central Asia, and
South Asia. It traces its linguistic ancestry to the Proto-Indo-Aryan
language, Proto-Indo-Iranian and
the Proto-Indo-European languages.}^[20]

Sanskrit is traceable to the 2nd millennium BCE in a form known as Vedic Sanskrit, with the Rigveda as the earliest known composition. A more refined and standardized grammatical form called Classical Sanskrit emerged in the mid-1st millennium BCE with the Aṣṭādhyāyī treatise of Pāṇini.^{[5] Sanskrit,
though not necessarily Classical Sanskrit, is the root language of many Prakrit
languages.}^{[21] Examples
include numerous, modern, North Indian, subcontinental daughter languages such
as Hindi, Marathi, Bengali, Punjabi and Nepali.}^[22][23][24]

The body of Sanskrit literature encompasses a rich tradition of philosophical and religious texts, as well as poetry, music, drama, scientific, technical and other texts. In the ancient era, Sanskrit compositions were orally transmitted by methods of memorisation of exceptional complexity, rigour and fidelity.^{[25][26] The earliest known inscriptions in
Sanskrit are from the 1st-century BCE, such as the few discovered in Ayodhya and Ghosundi-Hathibada
(Chittorgarh).}^{[27][note 3] Sanskrit texts dated to the 1st
millennium CE were written in the Brahmi script, the Nāgarī
script, the historic South Indian scripts and their derivative
scripts.}^{[31][32][33] Sanskrit is one of the 22 languages
listed in the Eighth
Schedule of the Constitution of India. It continues to be widely
used as a ceremonial and ritual language in Hinduism and some Buddhist
practices such as hymns and chants.}

Devanagari script

Now as one may say it, the writing of India is not so very ancient. I have not found the proper reference for this, because the wikipedia makes no difference between the Sanskrit language and the Sanskrit writing. The writing system was quite a late comer, and the writing is called Devanagari (see Haarmann 1992a, p. 537 - 530 which I have referenced in my dissertation). Haarmann gives some data on this script.

"Universalgeschichte der Schrift", Campus, Frankfurt (1992a).

https://d-nb.info/955541220/04

https://zeitfuerdich.files.wordpress.com/2014/01/universalgeschichte-der-schrift-zusammenfassung.pdf

https://de.wikipedia.org/wiki/Harald_Haarmann

https://en.wikipedia.org/wiki/Harald_Haarmann

http://www.noologie.de/bib.htm#Heading328

https://en.wikipedia.org/wiki/Devanagari

Devanagari (/ˌdeɪvəˈnɑːɡəri/ DAY-və-NAH-gər-ee; Devanāgarī, Sanskrit

pronunciation: [deːʋɐˈnaːɡɐɽiː]), also called Nagari ,^{[4] is
a left-to-}

right abugida (alphasyllabary),^{[5] based
on the ancient Brāhmī script,}^{[1]used
in the Indian
subcontinent. It was developed in ancient India from the 1st to the
4th century CE,}^{[1] and
was in regular use by the 7th century CE.}^{[4][6] The Devanagari script, composed of 47
primary characters including 14 vowels and 33 consonants, is one of the
most adopted
writing systems in the world,}^{[7] being
used for over 120 languages.}^{[8] The
ancient Nagari script for Sanskrit had two additional consonantal characters.}^[9]

The orthography of this script reflects the pronunciation of the language.^{[8] Unlike
the Latin alphabet, the script has no concept of letter case.}^{[10] It
is written from left to right, has a strong preference for symmetrical rounded
shapes within squared outlines, and is recognisable by a horizontal line that
runs along the top of full letters.}^{[5] In
a cursory look, the Devanagari script appears different from other Indic scripts such as Bengali, Odia, or Gurmukhi, but a closer examination reveals they
are very similar except for angles and structural emphasis.}^[5]

Among the languages using it – as either their only script or one of their scripts –

are Sanskrit, Hindi,^{[11] Nepali, Pali, Prakrit, Apabhramsha, Awadhi, Bhojpuri, Braj Bhasha, Chhattisgarhi, Haryanvi, Magahi, Nagpuri, Rajasthani, Bhili, Dogri, Marathi, Maithili, Kashmiri, Konkani, Sindhi, Bodo, Nepalbhasa, Mundari and Santali.}^{[8] The
Devanagari script is closely related to the Nandinagari script commonly found in
numerous ancient manuscripts of South India,}^{[12][13] and it is distantly related to a
number of southeast Asian scripts.}^[8]

The Oral Tradition of Ancient India

And there had been a purely oral tradition in India going on for so many millennia, one Brahmin passing on his knowledge of the Vedas and Puranas, and the Maha Bharata and some more, to the next generation of Brahmin's. And the Brahmins were very good at memorizing, they knew that whole mass of spiritual literature in and from their mInds and their memory (which was not literature, because it was memorized only). So the ancient Vedic Brahmin's were grand Masters of Memorization or the Ars Memoriae, which we come to know more about in the chapter on Giordano Bruno. So, the Britisher's discovered this treasure trove of spiritual wealth. And this was much better in comparison with the Spaniards who did their best to exterminate the cultural memory of the Indians they had conquered. And thus began the study of the Indo-Aryan language structure. There were also some Germans involved like Max Müller who did his main work in Great Britain. For obvious reasons. There he was closer to the original sources, and most importantly closer to the source of money, since in Germany at that time there was not so much money around, before the founding of the German Reich after 1871.

https://en.wikipedia.org/wiki/German_Empire

https://en.wikipedia.org/wiki/Max_M%C3%BCller

Friedrich Max Müller (German: [ˈfʁiːdʁɪç ˈmaks ˈmʏlɐ];^[1][2] 6 December 1823 – 28 October 1900), generally known as Max Müller, was a German-born philologist and Orientalist, who lived and studied in Britain for most of his life. He was one of the founders of the western academic field of Indian studies and the discipline of comparative religion.^[3] Müller wrote both scholarly and popular works on the subject of Indology. The Sacred Books of the East, a 50-volume set of English translations, was prepared under his direction. He also promoted the idea of a Turanian family of languages.

In 1844, prior to commencing his academic career at Oxford, Müller studied in Berlin with Friedrich Schelling. He began to translate the Upanishads for Schelling, and continued to research Sanskrit under Franz Bopp, the first systematic scholar of the Indo-European languages (IE). Schelling led Müller to relate the history of language to the history of religion. At this time, Müller published his first book, a German translation of the Hitopadesa, a collection of Indian fables.^[11]

In 1845 Müller moved to Paris to study Sanskrit under Eugène Burnouf. Burnouf encouraged him to publish the complete Rigveda, making use of the manuscripts available in England. He moved to England in 1846 to study Sanskrit texts in the collection of the East India Company. He supported himself at first with creative writing, his novel German Love being popular in its day.

Müller's connections with the East India Company and with Sanskritists based at Oxford University led to a career in Britain, where he eventually became the leading intellectual commentator on the culture of India. At the time, Britain controlled this territory as part of its Empire. This led to complex exchanges between Indian and British intellectual culture, especially through Müller's links with the Brahmo Samaj.

Müller's Sanskrit studies came at a time when scholars had started to see language development in relation to cultural development. The recent discovery of the Indo-European language group had started to lead to much speculation about the relationship between Greco-Roman cultures and those of more ancient peoples. In particular the Vedic culture of India was thought to have been the ancestor of European Classical cultures. Scholars sought to compare the genetically related European and Asian languages to reconstruct the earliest form of the root-language. The Vedic language, Sanskrit, was thought to be the oldest of the IE languages.

Müller devoted himself to the study of this language, becoming one of the major Sanskrit scholars of his day. He believed that the earliest documents of Vedic culture should be studied to provide the key to the development of pagan European religions, and of religious belief in general. To this end, Müller sought to understand the most ancient of Vedic scriptures, the Rig-Veda. Müller was greatly impressed by Ramakrishna Paramhansa, his contemporary and proponent of Vedantic philosophy, and wrote several essays and books about him.^[12]

And so we will continue with our story of the discorvery of the Indo-Aryan or Indo-European, or Indo-Germanic languages. For a while, the field was called Indo-Germanic, since so many researchers outside of Great Britain were Germans. Like Heinrich Zimmer.

https://www.oxfordbibliographies.com/view/document/obo-9780195399318/obo-9780195399318-0147.xml

“Indology” is the generic title of a group of disciplines concerned with the study of India. The terms “Indologist” and “orientalist” are frequently used interchangeably within English-speaking countries. In Germany, “Indology” (Indologie) has been used to identify a subfield of “oriental sciences” (Orientalistik); specifically, that part of it concerned with the study of ancient India. There exists a new branch of Indology titled “modern Indology,” which has lately experienced an upswing in its fortunes, but wherever “Indology” is used without a qualifier, the reference is to ancient India. As a rule, German professors have tended to be dismissive of the idea of modern Indian studies, claiming a special expertise in ancient India (see Deutsche Indologie: Vom Niedergang eines Fachbereichs by Oliver Schulz, cited under Current State and Future Prospects). In this article, the expression “German Indology” is used to distinguish the history, development, and practice of this discipline from South Asian studies in other countries. This distinction is justified both in terms of linguistic usage (German scholars have used the term deutsche Indologie to characterize their specific approach to Indian studies) and historical application (German Indology has a distinct history and traditions, and unique concerns that set it apart from other forms of research into India). For the purposes of this article and in general, the expression “German” in “German Indology” does not refer to national origins; many “German” Indologists came from outside Germany’s borders (e.g., the Austrians Moriz Winternitz and Erich Frauwallner or the Norwegian-born, though lifelong citizen of Germany, Christian Lassen), or they established institutions of “German” Indology outside its borders by exporting German ideas and values (e.g., the Americans William D. Whitney and E. Washburn Hopkins; both studied under Albrecht Weber in Berlin). This article focuses on the institution, self-understanding, and historical context of German Indology. It is neither intended as a compilation of German achievements in various subfields of Hinduism nor can it hope to properly assess these achievements in the context of their respective subfields. The reader interested in the specific contributions of German Indology should rather consult the relevant OBO articles (e.g., “Atharva Veda” for German scholarship on the Veda). This article focuses more narrowly on the history of the discipline and critical scholarly treatments of it. Its primary focus is the 19th century, when enduring principles and prejudices of the discipline were first formulated, but it also examines the continuing currency of these principles and prejudices in 20th-century scholarship. Literature on German Indology after 1945 can be found under the section Current State and Future Prospects. Critical engagements with the discipline are discussed under Orientalism Debate and German Responses to National Socialist Indology.

https://en.wikipedia.org/wiki/Indology

One of the defining features of Indology is the application of scholarly methodologies developed in European Classical Studies or "Classics" to the languages, literatures and cultures of South Asia.

In the wake of eighteenth century pioneers like William Jones, Henry Thomas Colebrooke or August Wilhelm Schlegel, Indology as an academic subject emerged in the nineteenth century, in the context of British India, together with Asian studies in general affected by the romantic Orientalism of the time. The Asiatic Society was founded in Calcutta in 1784, Société Asiatique founded in 1822, the Royal Asiatic Society in 1824, the American Oriental Society in 1842, and the German Oriental Society (Deutsche Morgenländische Gesellschaft) in 1845, the Japanese Association of Indian and Buddhist Studies^[11] in 1949.

Sanskrit literature included many pre-modern dictionaries, especially the Nāmaliṅgānuśāsana of Amarasiṃha, but a milestone in the Indological study of Sanskrit literature was publication of the St. Petersburg Sanskrit-Wörterbuch during the 1850s to 1870s. Translations of major Hindu texts in the Sacred Books of the East began in 1879. Otto von Böhtlingk's edition of Pāṇini's grammar appeared in 1887. Max Müller's edition of the Rigveda appeared in 1849–75. Albrecht Weber commenced publishing his pathbreaking journal Indologische Studien in 1849, and in 1897 Sergey Oldenburg launched a systematic edition of key Sanskrit texts, "Bibliotheca Buddhica".

More work on Indology is detailed here in the wikipedia.

https://de.wikipedia.org/wiki/Heinrich_Roth_(Indologe)

https://de.wikipedia.org/wiki/George_Thibaut

https://en.wikipedia.org/wiki/Hermann_Jacobi

https://de.wikipedia.org/wiki/Paul_Thieme

https://de.wikipedia.org/wiki/Friedrich_Max_M%C3%BCller

https://de.wikipedia.org/wiki/Christian_Lassen

http://zydenbos.userweb.mwn.de/index-eng.html

https://www.amazon.de/Nay-Science-History-German-Indology/dp/0199931364

The Semantic Webworks of the the Indo-Aryan or Indo-European Language Group

I have written a long chapter on the semantic webworks of the the Indo-Aryan or Indo-European language group. This would be too much for the present text. So I just give the link to it and some explanation. It has to do with deep sub-structures of language as it was employed in the work of the Aoidoi, Rishis and Vates, the singers and seers of pre-historic antiquity. Before writing was invented, people had to keep all the material that was worth preserving in their very memories. As I said at some other place, the Australian Aborigines were the last people of humanity who depended solely and exclusively on their memories to preserve and carry on that valuable material of culture, which I also called in my dissertation the Cultural Memory System, the CMS. Design Und Zeit: Kultur Im Spannungsfeld Von Entropie, Transmission, Und Gestaltung. Here are some chapters where I do a little deep diving into the Cultural Memory System.

http://www.noologie.de/ag-dis.pdf

http://www.noologie.de/desn18.htm

http://www.noologie.de/desn19.htm

http://www.noologie.de/diadenk.htm#_Toc512641901

And this was the same in the ancient Greek culture before writing. And the prime example of pre-writing memory systems are the works of Homer. I interpret them in quite a different way than conventional (linguisitic and philological) language work. I call this the Aoide memory system. And in the following passage is a reconstruction of exactly that: The Aoide memory system.

Of Phonosemantics and Fuzzy Categorization

I have also done some more work on: The Morphology and Meta-Morphology of Ancient Greek language.

In the chapter about: Homer and the Amazones, the Women Warriors.

It is very difficult to tear out a chapter like that and transport it into a quite different context. So I must leave it as it is. The following chapter is just an introduction to the pretty large work done in:

http://www.noologie.de/diadenk.htm#_Toc512641901

"Of Phonosemantics and Fuzzy Categorization"

Extract from "Design und Zeit" 18.2. The Aoide-Hypothesis:
Information technologies of advanced oral tradition.

I have written something about the Meta-Morphology of the pre-historic Aoide thought system in my dissertation. This chapter is a copy of the work from:

Neuro-xyz, epics, trance, and neuronal patterns in the brain hemispheres

An important aspect of the methods and arts (CMA) that the Cultural Memory Bearers (CMBs) of the oral traditions used, is the issue of epic trance . In present neuro-science research, this is formulated as a question of self-stabilizing neuronal homeostatic patterns that are evoked by reciting and listening to metered poetry. It has been treated in a paper by Turner and Pöppel. [535] In their paper, Turner and Pöppel make a strong case for the effects of metered poetry on the development of a wholesome, whole-brained usage of the mind. Metered poetry has the capability of inducing the brain to a mode of functioning that, according to their hypothesis, is actually of a higher quality than the free-form prosaic mode of thinking that has become the norm in script based civilization . We thus have an indication that the epic poetry induces mental states and modes of functioning that are today loosely called "trance". This is often associated with the more prophetic aspects of aoidoi. In the indian Vedic tradition, we find the rishis, whose task was predominantly that of seers and prophets. It also gives us an opportunity to reconsider the tradeoffs humanity has bought into by adopting writing, occasion for a reconsideration of the inherent drawbacks of this powerful civilatory instrument. Platon also issues a stern warning about the use of script in Phaidros (274c - 276e[536]).

Pöppel and Turner write:

(p.75): Human society itself can be profoundly changed by the development of new ways of using the brain. Illustrative are the enormous socio-cultural consequences of the invention of the written word. In a sense, reading is a sort of new synthetic instinct, input that is reflexively transformed in to a program, crystallized into neural hardware, and incorporated as cultural loop into the human vervous circuit. This "new instinct" in turn profoundly changes the environment within which young human brains are programmed... our technology [functions] as a sort of supplementary nervous system.

(p.76-77): The fundamental unit of metered poetry is what we shall call the line ... it is recognizable metrically and nearly always takes from two to four seconds to recite... The line is nearly always a rhythmic, semantic, and syntactical unit as well - a sentence, a colon, a clause, a phrase, or a completed group of these. Thus, other linguistic rhythms are accomodated to the basic acoustical rhythm, producing that pleasing sensation of appropriateness and inevitability, which is part of the delight of verse and aid to the memory.

The second universal characteristic of human verse meter is that certain marked elements of the line or group of lines remain constant throughout the poem and thus indicate the repetition of a pattern. The 3-second cycle is not marked merely by a pause, but by distinct resemblances between the material in each cycle. Repetition is added to frequency to emphasize the rhythm. These constant elements may take many forms, the simplest of which is the number of syllables per line... Still other patterns are arranged around alliteration, consonance, assonance, and end rhyme. Often, many of these devices are used together, some prescribed by the conventions of a particular poetic form and others left to the discretion and inspiration of the individual poet.

The third universal characteristic of metrical poetry is variation. Variation is a temporary suspension of the metrical pattern at work in a given poem, a surprising, unexpected, and refreshing twist to that pattern... Meter is important in that it conveys meaning, much as melody does in a song. Metrical patterns are elements of an analogical structure, which is comprehended by the right cerebral hemisphere, while poetry as language is presumably processed by the left temporal lobe. If this hypothesis is correct, meter is partially a method of introducing right brain processes into the left brain activity of understanding language. In other words, it is a way of connecting our much more culture-bound linguistic capacities with relatively more primitive spatial recognition pattern recognition faculties, which we share with the higher animals.

(p.81-82): Here it might be useful to turn our attention to the subjective reports of poets and readers of poetry as an aid to our hypothesizing. These reports may help to confirm conclusions at which we have tentatively arrived...

The imagery of the poem can become so intense that it is almost like a real sensory experience. Personal memories... are strongly evoked; there is often an emotional re-experience of close personal ties with family, friends, lovers, and the dead. There is an intense realization of the world and of human life, together with a strong sense of the reconciliation of opposites - joy and sorrow, life and death, good and evil, human and divine, reality and illusion, whole and part, comic and tragic, time and timelessness... There is a sense of power combined with effortlessness. The poet or reader rises above the word, so to speak, on the "viewless wings of poetry" and sees it all in its fullness and completeness, but without loss of the clarity of its details. There is an awareness of one's own physical nature, of one's birth and death, and of a curious transcendence of both, and, often, a strong feeling of universal and particular love and communal solidarity.
To reinforce their hypothesis the authors turn to new and speculative fields of scientific inquiry, which are variously termed "neurobiology", "biocybernetics", and "psychobiology". Quoting an Essay by Barbara Lex (1979), "The Neurobiology of Ritual Trance", they state:

(p.82): ... various techniques of the alteration of mental states... are designed to add to the linear, analytic, and verbal resources of the left brain the more intuitive and holistic understanding of the right brain; to tune the central nervous system and alleviate accumulated stress; and bring to the aid of social solidarity and cultural values the powerful somatic and emotional forces mediated by the sympathetic and parasympathetic nervous systems and the ergotropic and trophotropic resources they control.
(p.83): The linguistic capacities of the left hemisphere, which provide a temporal order for spatial information, are forced into an interaction with the rhythmic and musical capacities of the right hemisphere, which provides a spatial order for temporal information.
(p. 84-85): The traditional concern of verse with the deepest human values - truth, goodness, and beauty - is clearly associated with its involvement with the brain's own motivational system. Poetry seems to be a device the brain can use in reflexively calibrating itself, turning its "hardware" into "software", and vice versa... As a quintessentially cultural activity, poetry has been central to social learning and the synchronization of social activities. Poetry enforces cooperation between left brain temporal organization and right brain spatial organization and helps to bring about that integrated stereoscopic view that we call true understanding. Poetry is, par excellence, kalogenic - productive of beauty, of elegant, coherent, and predictively powerful models of the world.

We also find the forces that will work to suppress poetry:
(p.87): A bureaucratic social system, requiring specialists rather than generalists, might well find it in its interest to discourage reinforcement techniques like metered verse because such techniques put the whole brain to use and encourage world views that might transcend the limited values of the system.

They quote from Sidney:
(p.90): "It may well be that the rise of utilitarian education for the working and middle classes, together with a loss of traditional folk poetry, had a good deal to to with the success of political and economic tyranny in our times. The masses, starved of the beautiful and complex rhythms of poetry, were only too susceptible to the brutal and simplistic rhythms of the totalitarian slogan or advertising jingle. An education in verse will tend to produce citizens capable of using their full brains coherently - able to unite rational thought and calculation with values and commitment"

If we apply these views to the societal role of the CMBs of Epic Tradition, we get this surprising picture: The Aoidoi of the past Oral Age may have served a much more important function than the history writers had allotted to them. As hypothetically this could be summed up thusly: They were the guardians of the sacred chants and poems whose purpose was much more than entertaining, or keeping a mythological record of the past, a sort of proto-history. They were the masters of the forgotten arts of attuning the soul with the body, of projecting the past and the future, and healing the cracks and fissures of human society. When civilization arose and humans adopted writing, the use of poetry as cultural memory medium was quickly discarded and relegated to purely entertainment purposes. The important cathartic role played by theater, and especially tragedy, in ancient greek society is one of the last vestiges of this once vigorous tradition. Once the art of the Aoidoi was forgotten, humanity was on full course into the Iron Age, the Kali Yuga, the Age of "Blood, Sweat and Tears".

Participatory events: dancing and drumming

While the epic tradition rested on a fairly select group of people, all traditional cultures had many occasions for participatory events where the larger part of the population was involved: festivals, dancing and drumming. Tribal african culture has developed the art of dance and rhythm to a high level. A particular case are the polyrhythmic traditions of this globe. These are particularly effective in attuning the brain halves. In such communal rhythmic events, it was not only the single person or a small group who experienced the wholesome effect of rhythm but the total community. Even though contemporary civilizations still have preserved remainders of this cultural heritage, it has become confined to specialist performers, with a passive audience whose role is now to applaud, or to let the movements of their bodies be dictated by beat of the metronomic machinery that generates the sound.

Mary LeCron Foster:
The reconstruction of the evolution of human spoken language

Mary LeCron Foster (1996): Abstract

Language is an analogical system for classification on multiple levels. Language systems build upon semantic analogies and analogies in phonological, morphological, and syntactic distributions (positional analogies). New meanings are created through the process of metaphorical extension. The direction of language change is determined in large part by this process and by analogical systematization _ hierarchical congruence of classes.

The regularities of sound-change reconstructed by the comparative method provide the most reliable diagnoses of remote linguistic relations; but these are limited to 'families', or, in a few cases, 'stocks' made up of interrelated families. Broader groupings, 'phyla' or 'super-stocks', are suggested on the basis of typological relations, rather than on firmly established sound-correspondences. The basis for going even further and attempting to reconstruct a single prototype for all the world's spoken languages is not agreed upon; but the reconstruction should reflect systematic correspondences in sound and meaning throughout, whether insights were initially gained from typological studies of phonology and/or from internal reconstructions. Hypotheses must show system. While individual meanings underlying reconstructed forms need not be identical, differences should be minimized. Once correspondences are firmly established, culturally influenced semantic variations are useful in assessing degrees of interrelationship among languages.

Pursuing the monogenetic reconstruction through this bare-bones phonemic approach, refined by a series of simplifications, leads to the startling hypothesis that the sounds of which the VC and CVC roots are composed were originally themselves meaning-bearers. These phememes, as they are termed, were minimal units of sound whose meaning derived from the shaping and movement of the articulatory tract. In other words, the phonemes of language, as well as the combinations into which they unite within the word were originally not arbitrary signs, but abstract, highly motivated analogical symbols.

In the earliest stage of primordial language, single phememes expressed notions o space and motion. Across the evolution of the genus Homo these were differentiated and new phememes created, hypothetically in stages, until the phememic inventory was completed during the Upper Palaeolithic. In the Neolithic period, it is hypothesized, syllabic concatenation with morphophonemic merging increasingly obscured the analogical significance of phememes, which gradually became what we now know as phonemes. Nevertheless, in the roots of most modern languages a number of the primordial phememes are still recognizable [Eds].

The AOIDE model

The following sketch will present an epic language processing model called the AOIDE. This is the working name for a hypothetical information model of neuronal structures and mental functioning of the professional Cultural Memory Bearers of the ancient oral epic traditions world wide whose thinking modes were, according to the hypothesis, quite different from modern civilized western prosa thinking. The base of the hypothesis are data we have available on the greek Aoidoi, (like Homer), the african Griots, the norse Skalden, the welsh Bards, the Australian Aboriginal Songline tradition, the Guslars of the Balkans (Milman Parry), the Gesar Epos of Central Asia, and the indian Rishis and what can be inferred from these data. In the following the word aoidewill be used for the generic class of all Cultural Memory Bearers of all epic traditions world wide.

AOIDE[537] is called the model of {cultural memory / information / language / epic / sonic / mythic / lucid trance / divination / prophesy} mental technology (mentation) derived from data on various oral traditions around this planet.

The working hypothesis on which AOIDE is based, are the

Onoma-Semaiophonic Principles: The Nexus Sounds, Links, and Fields of oral epic song technology .

The following text will try to elaborate this model. Apart from the author's original ideas, this is based on the oral memory technology researches of Hertha v. Dechend's "Hamlet's Mill" (1993), with her concept of the oral epic computation and data transmission technology, of the comparative trans-global epic studies of Theodor Strehlow (1971), [538] the detailed work on Aoide and the alphabet of Barry Powell (1991), the global musical cosmogony of Marius Schneider (1951-xxxx), and the phememe hypothesis of Mary LeCron Foster (1996). [539] As will be made more explicit in the ensuing discussion, aoide mentation [540] has a connection with {entering / entertaining} {different / alternate} modes of mental functioning than the normal waking state. One popular name for such states is the blanket term "trance" . It must remain for a later and larger project work to define that more closely, and using the results from applying the tools.

The Theory: Onoma-Semaiophonic Principles -

Nexus Sounds, Links, and Fields

Let us design a construction principle for a structural edifice of sounds and meaning .

1) onoma-semaiophonic
The key term onoma-semaio-phonic[541] is the working principle of the method applied. It assumes a hypothetical[542] interrelation and connectivity of semantic/phonetic elements of an archaic language like the aoide language is assumed to have been. The German term for onoma-semaiophonic is Sinn-Klang, in English Sing-Lang, and Aboriginal Australian: Song-Line. It has to be stated that this is not an etymological concept .

2) nexus sounds as attractors
Let us now call the sound meaning of the stoichea as used by Platon in his linguistic discussions in Phaidros, Kratylos, and Timaios the nexus sounds [543] of the aoide language .[544] The greek version is given only as paradigmatic example, and the principle holds equally for any language in which the aoide sings [545]. The nexus is not a linguistic or etymological concept. The nexus was used in a slightly different {meaning / intention} by Whitehead in "Process and Reality" (1969: 22-25) [546] and the general principle is transferred to this context. If we want to use a physical metaphor, we can use the attractor principle of chaos theory, or maybe an electrostatic / electromagnetic / gravitational attraction force field. Behind this lies a neurological attractor model, but at present this cannot be worked out.

(See the note on William Calvin, further down).

3) the onoma-semaiophonic nexus and the morphogram
This is conventionally called a word.[547] An onoma-semaiophonic nexus (or short: nexus) is the form ( morphae) of several con- nexted nexus sounds . We have to differentiate between the sound form as it can be put into grammata(written signs), the morphogram, and its sounding form, the phonae-morphae, or stoichaea , or in German, Klang-Form.

4) the onoma-semaiophonic link
Let us assume a sound connection between different but similar nexus, i.e. that nexus bearing a similar sound will have a connecting similar (and also antagonistic) meaning field, forming an onoma-semaiophonic link.

5) Semaiophonic fields
are called networks of nexus that are connected by semaiophonic links.

6) Semaiophonic structures, notation
It is almost impossible to describe semaiophonic structures in linear alphabetic textual manner. We can use the hypertext metaphor of links extending to the related sounds. We assume that a there is a kind of sonic hyper link between similarly sounding words. This gives many-dimensional structures, quite unlike the linear textual sequence.

7) Semaiophonic core structure , the Klang-Sinn
The most important question is how sound and meaning ( Klang and Sinn) are connected .[548] This is is a difficult theme that can only be sketched in one paragraph for the present context: The neural representation of the machinery to {produce / recognize} a nexus sound with the human voice apparatus needs some neuro-xyz structure that are tentatively (and hypothetically) identified by Calvin with certain hexagonal structures on the cortex. Although producing and recognizing structures need (and can) not be identical, there must be a correspondence between them. Then, the structures necessary for vowel formation must by needs be different from those for consonants, since they involve a totally different muscular activity. And since there is no homunculus somewhere in deeper recesses of the brain to attribute meaning to these sound structures, the meaning we (in our consciousness) attribute to the words, must also be embedded in these structures, or be at least morphologically connected, and be of the same morphae (form).

8) Modeling semaiophonic structures in a molecular model
These onoma-semaiophonic networks can then be assembled in a molecular model similar to the way the atomic constituents of molecules are presently visualized in appropriate chemical models. The matter of technical workability is not concerned with the question whether the model as such makes sense according to current philological or linguistic theories. In the present case, it is important to present a research tool first, and try it out and test it, get experimental results, and not try to prove the consequences and results of the application of the tools, beforehand. Following Whitehead, we need "a new tool as a way for new insights". In the Popperian manner the tool gives ways to experiment with falsifiable hypotheses.

Relation of molecular models in Platon's works

A molecular model of semaiophonic structures is suggestive for the following reason: the sound connections in the model extend from the nex us in semaiophonic space like atomic binding forces. As we see with a glance to Plat on's Timaios, the ancient cosmology is replete with allusions to a sound combination structure that we can easily match up to modern molecular chemistry models. The geometric connections of the basic geometrical forms, are quite recognizable in the onoma-semaiophonic mapping. Plat on speaks explicitly of the geometric figures (like Tetraeder) as the basic "elements" of his musico-logical cosmos [549]. These geometries reappear faithfully in the modern molecular models as the space structures of the electron clouds which form the chemical bonds. The view of Plat on's Timaios can be interpreted as the chemical bonds minus (or abstracted from) the atoms . More enigmatic passages in Plat on's works indicate that there are "trap doors" which may lead us into an unknown dimension of epic language.

Platon's Kratylos Hypothesis and the
Semaiophonic Aoide Thought Structures

This is an excerpt of a conference paper presented at: "Semiotics of the Media", Kassel (Goppold 1995b)
The main semiotic thesis of Plat on in Kratylos is formed by the connection: " onoma homoion to pragmati " (the word resembles the thing) and " stoicheia homoia tois pragmasin " (the sounds, ie the stoicheia, be similar to the things also). The paper presents arguments for the interpretation that it is of prime importance to differentiate between Plat on's usage of sound ( phonae, stoicheia) and letter ( gramma), and that the "things" he means should not be taken as objective-out-there-things, but as phenomenal "things" to be interpreted in terms of the modern neuronal presentation of what is happening as brain processes while these things arise in our imagination ( phainomenon). Even though Plat on could not think in these terms, we may get a better understanding of what he was hinting at.

The Kratylos Question

nomina sunt omina

(Proverb)

In his famous chapter in Phaidros (274c-275), Plat on talks explicitly about the problems of the alphabet. In another work, Kratylos, he deals with certain aspects of the connection of sound and meaning in ancient Greek language. This material will be taken as starting point for the enquiry. It is always good to start with Plat on. Whitehead had stated: "The safest general characterization of western philosophical tradition is that it consists of a sequence of footnotes to Plato" (Whitehead 1969: 53). If Plat on had found something important enough to be worth devoting a whole lengthy work, then we might well ask if there is some meaning to be found in what he tells us.

Onoma homoion to pragmati

In Kratylos, Platon talks about the connection of words and namings, meaning, and sounds. This would today be considered a discussion of semiotics. He opposes two views:

1) The names of things and people are products of social convention only (the signe arbitraire doctrine), with Prodikos (384b) and Protagoras as proponents. The famous statement of Protagoras is cited (386a):
panton chraematon metron einai anthropon.
The human is the measure of all things.

2) The view of Kratylos is summed up in "onoma homoion to pragmati" (434a), "the name is similar to the thing". This may be called the Kratylos Question , the core of the argument of the dialogue:

Oukoun eiper estai to onoma homoion to pragmati, anankaion pephykenai ta stoicheia homoia tois pragmasin.
If now the word resembles the thing then by necessity must the sounds (the stoicheia) be similar to the things also.[550]

Kratylos is Platon's discussion of the subject of fittingness or adequacy of words or symbols to the things symbolized. The key questions are:
1) Are all words arbitrary? (the signe arbitraire doctrine).
2) Are there some words more fitting than others?
If we assume 2), then we might continue to ask what they may be more fitting to:
2a) the (objective) thing or
2b) the neuronal (re)presentation the thinker has of a thing.

If we assume 1), we might ask why they are arbitrary. Objective realism, or materialism states that there are totally objective things "out there". We now have to concede the fact that humanity has created literally all possible sound combinations to denote, for example, the "horseness" of the horse in tens of thousands of languages and dialects. Therefore one might be hard put to explain why one word would be more fitting than thousands of others. Now if all words are arbitrary, there is no great sense in searching for better fitting ones.

The structure of the Kratylos text

The structure of the semi-monologue in Kratylos is peculiar. As in most other works by Platon, we find Sokrates doing most of the argument. He talks about 90 % of the time and his partners Hermogenes and Kratylos can only interject a few statements like: "Yes indeed", "Sure", "I see", "Why?", "I believe that", "of course", and so on. Therefore, we cannot call this kind of conversation a true dialogue. Unfortunately, the people who are most knowledgeable about the subject, position 1) Prodikos (384b) and Protagoras (386a) are not there, Hermogenes professes being largely ignorant and acts only as dummy or sparring partner for Sokrates in 75 % of the text. And Kratylos, the proponent of position 2), has hardly the opportunity to say two coherent sentences about his view on the matter when he finally gets the word in the last 25 % of the text, starting at 428d, to 440.

Sokrates himself professes, as usual, to be completely ignorant, because he has only heard the "one-Drachme" talk of Prodikos, and not the one for 50 Drachmes (384c). After professing his ignorance, he anyhow goes on developing all sorts of interesting but not very convincing etymologies [551] to support position 2), but finally comes to a position that true understanding is better attained through the things themselves (439b). How this is to be done, he apparently doesn't have the time left to expound, since the text ends two pages later.

Did Platon make a joke?

So the whole work could be interpreted as some kind of tongue-in-cheek practical semiotic joke that Platon made to befuddle his students in the academy and us across the millennia. Or it can be assumed that Platon didn't have the right conceptual tools to make a semiotic analysis. This seems to be a modern interpretation which is also proposed by Eco (1993: 25). But there are two questions remaining: First: Platon is known to be one of the most outstanding geniuses of mankind. But humor was not one of his strong points. Second: Why did he go through such an effort to make it known to posterity, that he didn't know very much to say about the matter? If we assume that Platon saw enough relevance in the subject to write about it, or have someone else write down his talks about it, then there are again two possibilities: 1) He knew more about it than he wanted to write, the unwritten teachings being in the background. 2) He was guessing himself, but wanted to preserve something that even he, one of the most knowledgeable men of his time, had only a dim recollection of, so that it became not totally lost to posterity. In this treatment, we will lean towards version 2), and give our reasons why.

The terms used by Platon

In Platon's time, Greek was not yet a standardized language. Every greek region had their own dialect. The Ionian was different from the Athenian, that again different from Spartan, and the Italian greek dialects were different still. Platon makes reference to these differences in Kratylos. Classical greek, as it is known today, is the koinae, the standardized language of the post-alexandrian oikumene, a product of the work of scholars whose main base was the Alexandria library (which served also as research, studying, and teaching center).

It is usually straightforward to find equivalents between classical greek and modern languages for words of common culture use like: house, ship, knife, loom, horse, sheep, river, tree, mountain, etc., because they denote easily identifiable tangible, physical objects that are common in western, indo-european cultures . Philosophical texts though, present a particular problem for translation because of the extreme variance of semantic fields of key terms used as compared with modern european languages. Kratylos is even more problematic because Platon uses his words in a technical sense, and uses them while he talks about them, without having a proper meta language at his avail. We should note that ususally our modern meta languages derive most of their words from greek roots.

Here are some of the keywords used by Platon:

onoma - name, denomination, appellation, designation,word, expression.

chraema - this semantic field denotes things of practical relevance and objects of human environment:

thing, action, usage, money, belongings, happenings.

There are many similar-sounding, similar-meaning words in the field: chreia, chreos, chreoo, chrae,

chraezoo, chraestos, chraestes, chraeo.

chraema was the term used by Protagoras. If the very global meaning of "thing" is substituted for the more specific sense of "objects of human environment" then we get the most obvious and commonsense statement of "the human is the measure of all objects of the human environment". No one in his right mind would want to argue against this. Otherwise what would they be there for? Today, one would call that statement a core requirement of ergonomics. And as ergonomics consultant, Protagoras might still make good money today.

pragma - things done, business, negotiation.

This term is used by Kratylos. There is very slight variance to chraema, but it might be significant. The semantic field of pragma is a little more oriented towards process, dealings, and doings.

The word praxis belongs to this field.

Platon uses this term in the majority of places that are translated as "thing".

onta, einai - being things.

With the "to ti aen einai" the thingness of things starts to appear in Aristoteles. Platon uses this term sparingly (385b) and he does not seem to differentiate very much between all the three terms.

Pythagorean Cosmology and the Alphabet:
The Stoicheia as used in Kratylos and Timaios

In most translations of Platon's works, stoicheia and grammata are treated as synonyms: meaning letters of the alphabet. But for Platon, there is a quite marked distinction: when he talks about stoichea, he talks about spoken sounds, and when he says grammata, he means the written letter. The translation of Kratylos has to be treated with special care to yield any useful information of what Platon was talking about. The semantic field of stoichea is:

stoicheoma: element, fundamental building block, first principle
stoicheoo: to teach the basics
stoicheomata: the 12 signs of the zodiac
stoicheon: letter of the alphabet
stoichos: the rod or stylus of a sundial that casts the shadow by which the time is
indicated on the sundial

It is easy to see that the term is heavy with connotations from ancient cosmology. This subject has been treated in another of Platon's dialogues: Timaios. The first meaning of stoicheoma denotes the idea of a first principle of the cosmos. This is also called the archae. The zodiacal signs can be clarified in connection with the sundial. The sundial was introduced in Greece by Anaximander. He is also connected with the original formulation of the ancient greek theory of the four elements and the apeiron (Hölscher 1989: 172). The following passage from Timaios gives us the connection between cosmological primitive elements and letters-of-alphabet:

Now we must go back to a second, and new, beginning (archae) which adequately befits our purpose, just like we did with the earlier subject. We must consider the true nature of the fire, the water, the air, and the earth for themselves, before heaven was created, and we have to consider their states before its creation. Because up to now no one has enlightened (illuminated) on their origin. Instead, as if we knew what really is the true nature of the fire, the water and the others, we talk about them as the origins (archai), in the way that we equate them with the letters (the stoichea or original components) of the cosmos. But it is not adequate that the amateur may even compare them with the form of the syllables.[552]

The four elements as Timaios describes them in the quotation, are also called stoichea. Anaximander had brought the sundial from Babylon. The dial is partitioned in 12 sections, like any modern clock is, corresponding to the 12 hours of the day. The 12-scheme of the hours corresponds to the 12-scheme of the months of the year and the 12 zodiacal signs wich are all of babylonian (or chaldean) origin. In the world of antiquity, if one wanted to learn about astronomy/astrology, one went to Babylon, because here were the first and foremost experts of all the oikumene on that subject. Timaios, who is the fictional narrator in that monologue, has been introduced to the group in 27a as the one who is the most expert of them on Astronomy/Astrology. Obviously Timaios must have been in Babylon to learn the basics (or stoicheoma) of the story he is telling in Platon's "Timaios", just like Anaximandros before him.

We now have one detail left to clarify: Why and how might the word stoichea have acquired the meaning of letter-of-alphabet which is usually denoted by the word grammata? Let us create a mental image of a sundial: We see a rod, or stylus, the sun shines, and the stylus casts a shadow. Then we call into memory another memorable fable of Platon, the cave parable. There, Platon talks about a big cave where miserable humans are chained fast to their seats so they cannot move and only watch the shadows dancing on the cave walls, forever entertaining themselves guessing what these shadows mean and what they stand for. The connection to the stoichea becomes immediately clear. The symbols of the alphabet are viewed as the shaped holes through which the pure light of the divine logos shines. The shadows that are cast on the dial of the sundial or the cave walls are the meanings of those symbols as we perceive them from our lowly perspective. Platon talks in Phaidros, 276a of the grammata as the shadow pictures of the living, animated logos. He uses a very subtle word-play here, the opposition of eidotos (true knowledge) and eidolon (shadow image).

Ton tou eidotos logon legeis, zonta kai enpsychon, ou ho gegrammenos eidolon an ti legoito dikaios
You mean the living, ensouled speech, the logos, of the truly knowledgeable, of which the written version can only be looked at as shadow image.

(Platon, Werke, Vol. V, 276a)

We also find a statement in the same vein in Platon's revealing (and ominous) seventh letter. With all these indications and examples from different works, it is sure worth trying to find an explanation for Platon's interesting speculation.

The Kratylos examples are taken from greek epic tradition

When we look at the examples Sokrates gives for the similiarity of name and thing, we quickly see that Platon was careful to choose mostly words that have no physical referent. He derives his terms mostly from mythology and other greek terms of the ethical domain. He starts out with Homer as one of those people who are daemiourgon onomaton, the master in the art of forming words (390e). This is is highly significant because we find a direct correspondence to the daemiourgos of the Timaios, who is creating the world.[553] Then he goes through an assorted list of greek gods and heroes. He follows the genealogy list as given by Hesiodos, and in 409, he comes to the planets and stars, the four elements, and the four seasons. In 411 he talks about abstract and ethical terms like virtue, righteousness, etc. This gives an indication that Platon did not have the intention to show us the relations of names for physical objects but rather, to the thought and association structure contained in the greek epics, cosmologies, and mythologies. And here, it makes much more sense to speculate about a connection between the thing and the name, and the sounds of the names: This archaic thought structure was preserved and transmitted by the ancient aoidoi, as the poets, singers, and bards of greek antiquity were called.

So there is no problem to relate them to the phenomena perceived. The greek gods and mysteries literally "lived" in the rhymes and metres of ancient greek epical poetry, and it would be impossible to extract them from there. Another indication for this is Platon's use of pragma to denote the "things". He doesn't talk about a thingness-in-itself as Kant may have postulated, but about a going-on. That is for example the reciting of an epic text. While the text was recited, the mental imagery unfolded in the inner vision of the aoide and his audience. So the examples Platon refers to, hispragmata, were for the ancient greek audience of epics a true process, of the nervous system, and not concepts. In this respect, we can perceive an auto-poieitic element, as the sounds themselves create their meaning by rhythm, meter, and association. The rhythm and meter component cannot be treated here, so another work will be referred to which does an extensive discussion on that subject: J. Latacz (1979-1991).

Some Addenda to: Das Gold im Wachs

Inhalt

INHALT

TABULA GRATULATORIA

Dieter CHENAUX-REPOND

Vorwort

Robert SCHINZINGER

Geleitwort

Lebendige Japankunde

Margret DIETRICH

Profil

Biographische Daten

Verzeichnis der Veröffentlichungen von Thomas Immoos

PROLEGOMENA ZU EINER THEOLOGIE DES SHINTÖ

Ernst Chr. SUTTNER

Wachs und Gold

Kaspar HÜRUMANN

Philosophische Erkundungen der Symbolik

Gaudenz DOMENIG

Das Götterland jenseits der Grenze.

Interpretation einer altjapanischen Landnahmelegende

61Fred THOMPSON

Archaische Raumordnung im Shintd-Fest (Matsuri).

Shiraiwa und Kakunodate (Akita)

Herbert PLUTSCHOW

Kotodama. Der Wortgeist in der japanischen Literatur

VOM KULT ZUM THEATER

Hans Jörg AUF DER MAUR

Die Gnade tanzt.

Das Tanzritual der apokryphen Johannesakten und seine Bedeutung

109

Kakichi KADOWAKI

»Die Taufe Jesu«

Nö-Drama und Messe

147

Günter ZOBEL

Okina und Shishi.

Zwei Themen kultischer Dramaturgie bei Thomas Immoos

155

Stanca SCHOLZ-CIONCA

Der Granatapfel. Zur Feuersymbolik des Tenjin im N6

175

Frank HOFF

Sehen und Gesehen-werden im Nö

187

Toshio KAWATAKE

Einführung in die Feldtheorie des Theaters

207

Moriya OKANO

Das Nd-Spiel und die Yuishiki-Lehre

223Tatsuji IWABUCHI

Die Brecht-Rezeption in Japan aus der Perspektive der Theaterpraxis

249

LITERATUR UND KUNST ALS GRENZÜBERSCHREITUNG

Heinrich DUMOULIN

Die Malerei des Zen-Meisters Hakuin als Ausdruck religiöser Erfahrung

267

Margret DIETRICH

Mit japanischen Augen sehen. Ein Essay zu Maurice Maeterlinck

303

Naoji KlMURA

Goethes Symbolbegriff

331

Takemasa TOMITA

Wissen und Glauben bei Friedrich Schlegel. Die drei Jacobi-Rezensionen

349

Chiyuki NAKAI

Die Suche nach dem Mittelpunkt des Seins.

Vom Mythos zur Offenbarung bei Friedrich Schlegel

367

ZUM DIALOG DER RELIGIONEN

Hans WALDENFELS

Kosmische und metakosmische Frömmigkeit.

Die Religionen Asiens und ihr Einfluß auf Gesellschaft und Kultur

381

Elisabeth GÖSSMANN, Haruko OKANO

Himmel ohne Frauen? Zur Eschatologie des weiblichen Menschseins

in östlicher und westlicher Religion

397

Hubert CIESUK

Kirishitan und Yamabushi

427

Jan VAN BRAGT

Buddhismus, Jödo Shinshü, Christentum. Schlägt Jödo Shinshü eine

Brücke zwischen Buddhismus und Christentum?

453

Harro VON SHNGER

Die Chinesen und der Neuthomismus.

Zur Bochenski-Kritik in der Volksrepublik China

465

Erwin SCHURTENBERGER

Christentum und China.

Grenzen der Entfaltungsmöglichkeiten

485

Johann FlGL

Die Buddhismus-Kenntnis des jungen Nietzsche unter Heranziehung

seiner unveröffentlichten Vorlesungsnachschrift der Philosophiegeschichte

499

Shizuteru UEDA

Das Religionsverständnis in der Philosophie des Nishida Kitarö

513

James HEISIG

Die Tiefenpsychologie und der buddhistisch-christliche Dialog

531

Über die Autoren und Autorinnen

549

Editorische Notiz

555

Review: Das Gold im Wachs

Das Gold im Wachs: Festschrift für Thomas Immoos zum 70. Geburtstag

[Gold in Wax: Festschrift for Thomas Immoos on his 70th Birthday]

Elisabeth Gassmann and Gunter Zobel, ed.

Munchen: Judicium Verlag, 1988. 555pp.

Reviewed by Martin REPP, Kyoto

THIS FESTSCHRIFT in honor of Thomas Immoos, with its nearly thirty contributions, reflects the broad horizons of the Swiss priest who has lived in Japan since 1951 and has taught at Sophia University since 1956. Although diverse in content, the mutual encounter of East and West and common search for divine reality in this world bind the various chapters together. The volume begins with an introductory section, which includes essays honoring Immoos and a bibliography of his writings. The remainder of the volume is divided into four main parts:

(1) prologomenon to a theology of Shinto,

(2) from cult to theater,

(3) transcending the borderline of literature and art, and

(4) dialogue of religions.

Ernst Suttner:

The title of the volume is derived from the first contribution by Ernst Suttner who draws on an Ethiopian theory of church hymns to explain how the method of casting gold is used to express the manner in which divine reality is revealed in the world. The form for a golden artifact is itself taken from a wax model, so the wax in some sense represents the precious gold and serves as a symbol for the appearance of the divine in our world.

The remaining articles focus in various ways on this divine-world (human) relationship.

Kaspar Hürlimann shows the finite as a symbol for the infinite in his philosophical essay on the meaning of symbols.

Kimura Naoji explains Goethe's understanding of symbols.

Ueda Shizuteru also considers the question of symbols through a study of Nishida's philosophy of religion, especially his use of such terms as "logic of topos," "pure experience," and "absolute contradictory self-identity."

Heinrich Dumoulin reflects on the nature of transcendence through the transparency in Hakuin's paintings: all things become a simile for Buddha-reality.

Gaudenz Domenig interprets an ancient legend (from the Hitachi Fudoki) on occupying new territory as describing the human space situated between two realms of the gods, and uses this as a basis to critique Eliade's concept of vertically oriented "holy space."

Fred Thompson provides a descriptive analysis of the "archaic space order in a Shinto matsuri (festival)."

Herbert Plutschow traces kotodama (word spirit) in ancient Japanese literature and convincingly demonstrates that even the poem competitions and the exchange of poems between lovers have been more than just secular events. The "mana" spirit in the word and thus in poetry moves "earth and heaven without any (physical) effort."

Gunter Zobel:

The divine-human relationship is also explored in the articles gathered under the theme "cult and theater." In this section there are contributions by Gunter Zobel on Noh and related subjects,

Stanca Scholz-Cionca on the fire-symbol of the Tenjin,

Frank Hoff on "seeing and being seen in Noh,"

Kawatake Toshio on a field theory of theater,

Okano Moriya on Noh and yuishiki teaching, and

lwabuchi Tatsuji on Bert Brecht's reception in Japan.

Several essays explore the nature of self-transcendence in literature.

Margaret Dietrich considers the work of Maurice Maeterlinck, and two articles focus on the work of Friedrich Schlegel:

Tomita Takemasa considers his understanding of knowledge and faith, and

Nakai Chiyuki deals with his understanding of myth and revelation.

The final section on the theme of interreligious dialogue also contains a number of interesting essays.

Hans Waldenfels considers the influence of Asian religiosity on society and culture.

Elisabeth Gassmann and Okano Haruko analyze the striking parallels between the Christian and Buddhist notions of final paradise (reached by women only by being transformed into a male) in their challenging article "Heaven without Women." This essay draws on both Eastern and Western sources that reflect the social status of women. The early history of Christianity in Asia is covered in two essays.

Hubert Cieslik writes on "Kirishitan and Yamabushi," drawing on the reports of early missionaries on the mountain ascetics and the relationship between the two religious groups during this period.

Erwin Schurtenberger's essay on "Christianity and China" consists of a critical examination of Gernet's book Chine et christianisme, action et reaction. Two philosophical contributions deal with the relationship between East and West.

Harro von Senger writes on "The Chinese and Neo-thomism," and

Johann Figl considers Nietzsche's understanding of Buddhism during his early years.

Jan van Bragt:

The problem of a possible foundation for Buddhist-Christian dialogue is examined by Jan van Bragt who considers the extent to which Jodo Shinshii can become a bridge between the two religions.

James Heisig:

In a thought-provoking essay James Heisig discusses what sort of depth psychology (one of Father Immoos' major interests) can serve as a common basis for the encounter of Christianity and Buddhism.

Gold im Wachs proves to be a fitting tribute to Thomas Immoos and his outstanding scholarly work. Readers of German who are interested in the encounter between East and West will be highly rewarded by seriously considering this collection of essays.

XXXXXXXXXXXXXXXX

Part IIa: Technical Issues of Hypertext Data Base Design

The techniques used are Hypertext and the Logics of Data Base Design. The Data of the Project Noologie and Hagia Sophia are unstructured. They are texts, articles, books, pictures, and videos. And the Hypertext Data Base has to ensure that they can be accessed, and most importantly, we need some categories by which they can be ordered. We use the Warburg Library as a design model. I refer to the relevant information in the article on The Aby Warburg Library:

Aby Warburg and his Library Structure:

http://www.noologie.de/warburg-class.html

http://www.noologie.de/aby.htm

The Warburg Institute Library

https://wdl.warburg.sas.ac.uk/

https://wdl.warburg.sas.ac.uk/browse/subject

https://wdl.warburg.sas.ac.uk/browse/author

https://wdl.warburg.sas.ac.uk/browse/title

https://wdl.warburg.sas.ac.uk/browse/genre

The material about Hypertext Data Base Design is now in the Appendix under the same heading. Since the Hypertext Links are changing quite often when I update the texts, the direct hypertext jumps may not be accessible. So I give the title in the table of contents.

"Technical Issues of Hypertext Data Base Design".

http://www.noologie.de/appendix.htm

http://www.noologie.de/appendix.pdf

The Application of Thinking Form and Not Inhalt

I have enlarged on the Dialectics of Form and Inhalt in some other chapter:

The Deep Structure of Form

The Structure is a specific kind of Form. One could call it the Deep Structure of Form. This enlarges the common idea of Form a little bit more. Usually one thinks of the Form as some kind of outline and only that.

[In philosophical usage it is like a Platonic Shadow. There it is pure outline, and pure black Inhalt, the Kenoma in Greek. And Giordano Bruno took this a step further in his work: "De Umbris Idearum". What are the shadows of Ideas? I recommend highly a deeper study of this work.]

A Form is a view purely from the outside, like the form of a coffee cup. What we do, when we look at the Structure, we look at it from the inside. This is similar to a Mathematical Topology, because we have a lattice of points that are connected. A topology can be stretched and bent whichever way one may like, but the lattice of points must not be changed, if one wants to do Mathematical Topology. It it is quite easy to see the Structure only when we think of a Computer Database System. The Database System must be there before it can take up some data. And the Form of the Computer Database System may never change, because if that happens, all your precious Data will be gone, with the wind as the saying goes. So we need to do some heavy thinking about the Form, before we can fill it with the Data. In Computer Science, the Design of a Database System is a crucial affair. One must not commit errors in that. And since I am a Computer Scientist, I am well versed in this art. Because it really is an art. One cannot let a machine do this. Because the Deep Structure of the Inhalt determines the Logical Structure of the Form. I will repeat my favorite quote from Nagarjuna to make the point a little bit clearer because on-one in all the history of human thought was better able to formulate this than Nagarjuna:

The five Skandhas

Hier, O Sariputra, Form (rupa) ist Leere (shunyata) und gerade die Leere ist Form; Leere ist nicht verschieden von Form, und Form ist nicht verschieden von Leere; was auch immer Form ist, das ist Leere, was auch immer Leere ist, das ist Form, und dasselbe betrifft Gefühle (vedana), Sinneswahrnehmungen (samjna), Impulse (samskara), und Aufmerksamkeit (vijnana).

DIALEKTIKS: The Application of Thinking Form and not Inhalt.

I use the German word Inhalt as a technical term, to distinguish it from the (in-) contents (or In-Continentia of "Life of Brian" fame). This is my favorite application of thinking Form and not Inhalt. And I just love the Form of this Thinking. I will just remember the verses of Nietzsche: Ihr Einsamen von heute, ihr Ausscheidenden:

Wahrlich, ich rathe euch: geht fort von mir und wehrt euch gegen

Zarathustra! Und besser noch: schämt euch seiner! Vielleicht betrog er euch.

Der Mensch der Erkenntniss muss nicht nur seine Feinde lieben, sondern

auch seine Freunde hassen können.

And this is a lection (a Lektiks) in Thinking Dialektiks and not Dualism. Dualism is when one is forced to decide between God vs. Bad, God vs. Devil, Bright Light vs. Darkness (Or Shadow-Ness, remember Giordano Bruno, the Shadows of Ideas), Male vs. Female, Body (Soma, Sarx, Matrix) vs. Spirit, (Psychae, Pneuma, Spiritus, Geist), Dead heavy (like Gravity) vs. Lightness (like Enlightenment).

Dialektiks is a generic term. It is NOT THE DIALECTICS of Hegel. This was just a special application. I therefore write it DIALEKTIKS, to indicate that it is a generic term. And it has quite a lot more deeper meaning and more varied kinds of expression. Because the original word is Greek: Dia- means through (and through), Lektiks derives from legein and the Logos. As Heidegger hat pointed it out in WHD, the legein and the Logos are completely different from the Latin word legere. Again we have to turn to Heraklitos to understand the fire-like nature of the Logos. And this is entirely different from the Ratio of the Latin Not-So-Thinkers. Because the Romans didn't understand anything about the Logos. The Ratio is Nothing At All like the Logos. And therefore, the sentence "En archae en ho logos" has been mis-translated throughout the Ages of Christian Philosophy and Theology: "Philosophia Ancilla Theologiae".

DIALEKTIKS and Neurolinguistic Reframing

Since I am doing Complementarity Thinking, I have noticed something peculiar: Even when I hate the Inhalt of some excessive ruminations of some thinker, like the Hl. St. Augustinus, or Descartes, or even Hegel, I just love the Structure of their Thought-Systems.

And every one is free to invent his/her own type of DIALEKTIKS. So the Dialectics of Hegel was the Dialectics of the Geist or the Platonic Idea. The Dialectics of Marx was the Dialectics of Materialism. And the Dialektiks of Morphology is just that: It is Meta-Morphology. Everything is Morphing all the time, and everything is Flowing in the River of Heraklitos. And the Flow of Time is the Essence of All Flowing. We in the Western Romanized Framework of Thinking have just forgotten what the Concept of Flowing of the Time means. So one doesn't need to do a lot of thinking to understand this, since the things morph all the time and by themselves. Or to put it in the way of the good bishop Berkely: To Be is to be perceived. And the perception changes with the memory. (See Aristoteles on Memory (maemae) and Reminiscence (ana-mnaesia)). So it is the morphing only of the perception, and the things are un-knowable anyway (as Kant stated it). Now in the Dialektiks of Morphology, we also find the concept of Neurolinguistic Reframing. I will enlarge this in another chapter.

The Dia-Lektiks of the Hl. St. Augustinus

For another example lets take the Hl. St. Augustinus. He had been a very good Lawyer, and Rhetor, and Orator and a Sophist of the worst kind. But as a Lawyer one just has to be a very bad Sophist, to be successful. The word Lawyer just sounds so much like Liar, which probably has no etymological connection but it rhymes VERY WELL. Even while the good Platon ranted and raved against the Sophists, we can be absolutely sure, that he hated them because they were so successful, while poor Platon had not so much success in the practival matters of living life. I have given some more detailed notes on that. And Augustinus was a Manichaean on top of that. Now to be a Manichaean is the best thing to do when you are in the Law Business. To think the Manichaean way means to be "dyed in the wool" with Dualistic Thinking. Manichaean'ism was probably the highest logical suprematization of Dualistic thinking that ever existed. The Gnostics were also a sort of Manicheans "in disguise", since they also believed in the dualistic opposition of the Good and the Bad, as was spelled out in the above paragraph. (See also: Peter Sloterdijk "Gottes Eifer" on more information about Suprematization). Manichaeanism is derived from the ancient Persian Zoroastrism of Ahura Mazda and Ahriman as the Dualistic Spirits who are in an ever-lasting battle about who controls the world, and the mInds of the Humans. I also refer to the theory of Rudolf Steiner who had done some enlagement of this theory. Not that I believe anything of WHAT Rudolf Steiner thinks about Christology. I think this is just another Nice Try, as the English saying goes. But it is always like this. Every thinker just tries to out-think all his/her predecessors. And this is just the generic business of philosophy.

https://anthrowiki.at/Ahriman

https://www.britannica.com/topic/Ahura-Mazda

https://en.wikipedia.org/wiki/Ahura_Mazda

https://en.wikipedia.org/wiki/Ahriman

Zoroaster's Revelation

Avestan angra mainyu "seems to have been an original conception of Zoroaster's."^[1] In the Gathas, which are the oldest texts of Zoroastrianism and are attributed to the prophet himself, angra mainyu is not yet a proper name.^[a] In the one instance in these hymns where the two words appear together, the concept spoken of is that of a mainyu ("mind", "spirit" or otherwise an abstract energy etc.)^[b] that is angra ("destructive", "chaotic", "disorderly", "inhibitive", "malign" etc, of which a manifestation can be anger). In this single instance—in Yasna 45.2—the "more bounteous of the spirits twain" declares angra mainyu to be its "absolute antithesis".^[1]

A similar statement occurs in Yasna 30.3, where the antithesis is however aka mainyu, aka being the Avestan language word for "evil". Hence, aka mainyu is the "evil spirit" or "evil mind" or "evil thought," as contrasted with spenta mainyu, the "bounteous spirit" with which Ahura Mazda conceived of creation, which then "was".

The aka mainyu epithet recurs in Yasna 32.5, when the principle is identified with the daevas that deceive humankind and themselves. While in later Zoroastrianism, the daevas are demons, this is not yet evident in the Gathas: Zoroaster stated that the daevas are "wrong gods" or "false gods" that are to be rejected, but they are not yet demons.^[2] Some have also proposed a connection between Angra Mainyu and the sage Angiras of the Rigveda.^[3]^[4] If this is true, it could be understood as evidence for a religious schism between the deva-worshiping Vedic Indo-Aryans and early Zoroastrians.

In Yasna 32.3, these daevas are identified as the offspring, not of Angra Mainyu, but of akem manah, "evil thinking". A few verses earlier it is however the daebaaman, "deceiver"—not otherwise identified but "probably Angra Mainyu"^[1]—who induces the daevas to choose achistem manah—"worst thinking." In Yasna 32.13, the abode of the wicked is not the abode of Angra Mainyu, but the abode of the same "worst thinking". "One would have expected [Angra Mainyu] to reign in hell, since he had created 'death and how, at the end, the worst existence shall be for the deceitful' (Y. 30.4)."^[1]

Rudolf Steiner: Anthroposophy and Ahriman

https://en.wikipedia.org/wiki/Ahriman#Anthroposophy

Anthroposophy

Rudolf Steiner, who founded the esoteric spiritual movement anthroposophy, used the concept of Ahriman to name one of two extreme forces which pull humanity away from the centering influence of Christ. Steiner associated Ahriman, the lower spirit, with materialism, science, heredity, objectivity, and soul-hardening. He thought that contemporary Christianity was subject to Ahrimanic influence, since it tended towards materialistic interpretations. Steiner predicted that Ahriman, as a supersensible Being, would incarnate into an earthly form, some little time after our present earthly existence, in fact in the third post-Christian millennium.^[20]

The Iron Dualism of Roman Law

And in the Roman Law, it was either the breaking of the stick (guilty) or not (guilty). And we can go even deeper into the hidden meaning of the "breaking of the stick". Because this is the root concept of Fascism. The Fasces are a bundle of sticks wound together with a leather band.

https://en.wikipedia.org/wiki/Fascist_symbolism

Common Symbolism of Fascist Movements

Organized fascist movements have militarist-appearing uniforms for their members; use national symbols, historical symbols of a nation as symbols of their movement; and use orchestrated rallies for propaganda purposes. Fascist movements are led by a "Leader" (i.e. Duce, Führer, Caudillo and so on) who is publicly idolized in propaganda as the nation's saviour. A number of fascist movements use a straight-armed salute.

The use of symbols, graphics, and other artifacts created by fascist, authoritarian and totalitarian governments has been noted as a key aspect of their propaganda.^[1] Most Fascist movements adopted symbols of Ancient Roman or Greek origin, for example the German use of Roman standards during rallies, the Italian adoption of the fasces symbol, the Spanish "Falange" from the Spanish word for "Phalanx".

The original symbol of fascism, in Italy under Benito Mussolini, was the fasces. This is an ancient Imperial Roman symbol of power carried by lictors in front of magistrates; a bundle of sticks featuring an axe, indicating the power over life and death. Before the Italian Fascists adopted the fasces, the symbol had been used by Italian political organizations of various political ideologies (ranging from socialist to nationalist), called Fascio ("leagues") as a symbol of strength through unity.

Italian Fascism utilized the color black as a symbol of their movement, black being the color of the uniforms of their paramilitaries, known as Blackshirts. The blackshirt derived from Italy's daredevil elite shock troops known as the Arditi, soldiers who were specifically trained for a life of violence and wore unique blackshirt uniforms.^[2] The colour black as used by the Arditi, symbolized death.^[3]

Roman Law was purely Tertium non Datur

There was no such thing as an in-between solution. Roman Law was purely Aristotelik. Tertium non Datur. Mostly that meant death for the delinquent. And there was another iron Roman Law Principle, which meant that it is better to have a few death sentences too many, than to lose out an let go a few who were delinquent, for example when had a good lawyer. Like for example as good as Augustinus was before he converted to Roman Christianity. IMHO he was one of the key figures to define Roman Christianity for the worse. He could not understand Greek, and so he never understood the Bible at all. His famous dictum: Tolle Lege, can be translated into Literal German: Das ist so Toll, lege dich gleich Nieder. It was one of the heaviest "Niederlagen" (or pitfalls) in the whole history of Christianity. He actually was a Devil's Saint. And he had converted only outwardly. Inwards he remained the staunch Manichaean that he ever was and he teleported that into the poor Christianity:

Omnia Pereunt Fiat Ius / Fiat iustitia, et pereat mundus

https://de.wikipedia.org/wiki/Fiat_iustitia_et_pereat_mundus

https://en.wikipedia.org/wiki/Fiat_iustitia,_et_pereat_mundus

Fiat iustitia, et pereat mundus is a Latin phrase, meaning "Let justice be done, though the world perish".

This sentence was the motto of Ferdinand I, Holy Roman Emperor,^[1]^[2]^[3] probably originating from Johannes Jacobus Manlius's book Loci Communes (1563). It characterizes an attitude, which wants to provide justice at any price. Its first documented use in English literature was about half a century later.^[^{citation
needed}^]

A famous use is by Immanuel Kant, in his 1795 Perpetual Peace: A Philosophical Sketch (Zum ewigen Frieden. Ein philosophischer Entwurf), to summarize the counter-utilitarian nature of his moral philosophy, in the form Fiat justitia, pereat mundus, which he paraphrases as "Let justice reign even if all the rascals in the world should perish from it."^[4]^[5]^[6]

Ludwig von Mises created a variation on the phrase more in keeping with his philosophy: Fiat justitia, ne pereat mundus ("Let justice be done lest the world perish").^[7]

This phrase (in the form Fiat justitia piriat mundus) is inscribed on the side of John Constantine's lighter in the 2005 film Constantine^[8] (based on the Vertigo comic book series Hellblazer and starring Keanu Reeves).

https://en.wikipedia.org/wiki/Baton_(law_enforcement)

The Roman "more equal than the others" Principle

And the Romans had also invented the "more equal than the others" principle in their practice of Law. The usual punishment for a member of the plebes was death or a life sentence as galley slaves. That means when he was deemed strong enough to be able to serve a few years on the galleys. If he was not strong enough it would be too costly to feed him through a long prison sentence. This would have been not very economical and the state had better things to pay for, like the great expenses of the Legions. So the delinquent would be a candidate for the Circus Games, which had a very high turnover of the acting personnel. It was at times so high that the Roman Circus Managers even experienced a sort of "manpower shortage" in the business of the Circus Games. [See also: Asterix in Rome.] So the Romans were quite inventive when doing the recruiting of personnel for the next games as the schedule was quite tight. And everything had to run perfectly, like orchestrated and it was orchestrated very carefully. Just like today the movie makers have to orchestrate the movie around the commercial breaks, because there the real money was to be made. Also the sports events of today are as much orchetrated as were the Circus games of the ancient Romans. The performances may change, but the orchestration stays the same. Which is another example of the Dialectics of Form and Inhalt. The Inhalt may differ, but the Form stays always the same. In the Aristoteles diction it is the arch of tension. In German the Spannungs-Bogen of the drama. This is also the patent recipe of all the Rosamunde Pilcher stories. Maximal tension through so many episodes of cliff-hangers, until at last the Hero gets his well-deserved price, the Heroin(e). And she is as dumb as cheese, and the only thing that she has, are big tits, and the only thing that she is capable of, is to breed... So many dumb children in her heritage of Cretinism. So the poor Hero is as stupid as an ass, and his Heroin(e) will just continue the same Cretinism as ever. The good Patrice Ayme' has written something on Cretinism which I am totally d'accord with. Somehow of other, the good Patrice had made a rhyme of Cretinism and Christianism. It rhymes very well indeed. I just add Nietzsche's "Die Letzten Menschen" to the sauce that calls itself "hu-manity" for none whatsoever sane reason.

https://patriceayme.wordpress.com/2019/03/23/against-powerful-stupidity-the-most-subtle-intelligence-contends-in-vain/

https://patriceayme.wordpress.com/2018/01/01/ourselves-creators-of-creation-kingdom-of-mind/

Therefore, if I ever read a Rosamunde Pilcher novel at all [I have never read anything likie that], I start with the finishing pages. I often do a little double thinking to surprise myself if I did the right thinking, by constructing a probable story about all the in-beween cliff-hangers, and then I read a little bit here and there, to see if I was right with my educated guesses. I do just the same with detective stories. I read the plot of the murder scene, and then I read the finish, and I then try to out-guess the author of the story what the in-between steps must have been. Like for example with Sherlock Holmes of Conan Doyle. When I read these stories I couldn't keep myself from wondering [er the Beatles, wandering of my mInd], how in Hell or Heaven would anyone believe such convoluted stories that are so improbable, that it just doesn't compute. At least this is what the good officer Spock of Star Trek would have said.

Roman Circus Games and the Film Gladiator

Back to the Circus Games. The film Gladiator is very instructive but historically not so correct. Because the rules of the Gladiator games were very elaborate and not at all like the film scenes. Now about the turnover rate of the acting personnel in the games. This meant that on an average day of Circus games, there would be about 100 human carcasses produced. The games lasted a whole day. In the morning there would be minor spectacles like throwing some Christian to the Lions. The lions knew it very well that the Christians were not so much fun to play with, because they would just kneel there, and pray to their god. So this was not so much fun for the Lions and also not so much excitement for the spectators. It becomes pretty boring at times, when the Christians didn't offer any resistance at all, and there was no such thing as emotional excitement. They just sat there ready to be slaughtered. Because the Christians just believed that it wold be better to be slaughtered right away, than to live any longer this life of misery in ancient Rome.

[We have to add a bit of Lion psychology. Lions are like very big cats, and they have the same behavioral characteristic: When a cat is confronted with a mouse that doesn't move at all, it will tap it a few times with the paw to try to make it move. If the mouse is so obstinate and doesn't move at all, then the cat will think to itself: This is no fun, and it will walk away to find some more interesting prey. This is a strange psychology indeed. But it makes evolutionary sense. When something doesn't move, and when it doesn't smell like being dead, then it could be poisoned. And the cats have remembered this evolutionary lesson since about 50 million years.

]

Now the Christians were not so suitable to create some fun for the masses, and when the masses were not to entertained properly they would rise in rebellion. It was known already in those olden days that man doesn't live by bread alone. There also must be some entertainment. This was pretty much the way the Romans dealt with their plebes delinquients. And there are a few side stories. (Some of) the women spectators would regularly have an orgasm when watching the spectacles. And the surviving Gladiators were often invited by the women of high society to spend a few nights with them. It always amazes me as an Anthropologist, that in all the massive literature about Sex in Ancient Rome there was never a word by the historians, to ask the question how the Roman women dealt with the issue of unwanted pregnancy. There is quite a wall of silence around this issue. As I have expounded this somewhere else: They had some very good pharmaceuticals for preventing pregnancy.

https://www.linguee.com/german-english/translation/personal.html

As I said the Romans had invented the "more equal than the others" principle. This means that the members of the Senator Class (who were also the Plutokrats) were never given a sentence more serious than a couple of yeras of banishment on a very comfortable Villa somewhere in the Pampas, like Thracia, or the Pontus, meaning the Black Sea. It was very comfortable with all the amenities. But the purpose was achieved. To keep the convict out of the Political Business of Rome for a while.

https://en.wikipedia.org/wiki/Exile_of_Ovid

Ovid, the Latin poet of the Roman Empire, was banished in 8 AD from Rome to Tomis (now Constanţa, Romania) by decree of the emperor Augustus. The reasons for his banishment are uncertain.^[1] Ovid's exile is related by the poet himself, and also in brief references to the event by Pliny the Elder and Statius. At the time, Tomis was a remote town on the edge of the civilised world; it was loosely under the authority of the Kingdom of Thrace (a satellite state of Rome), and was superficially Hellenized. According to Ovid, none of its citizens spoke Latin, which as an educated Roman he found trying. Ovid wrote that the cause of his exile was carmen et error: "a poem and an error", probably the Ars Amatoria; and a personal indiscretion or mistake.^[2] The council of the city of Rome revoked his exile in December 2017.^[3]

Ovid was one of the most prolific poets of his time, and before being banished had already composed his most famous poems – Heroides, Amores, Ars Amatoria, Remedia Amoris, Medicamina Faciei Femineae, his lost tragedy Medea, the ambitious Metamorphoses and the Fasti. The latter two works were left, respectively, without a final revision and only half finished. In exile, the poet continued producing works that survive today: Ibis, Tristia, Epistulae ex Ponto, and possibly several other, minor poems. These works consist of letters to friends and enemies, and also depict the poet's treatment by the Scythians – particularly the Getae, a nomadic people related to the Dacians or Thracians.

https://patriceayme.wordpress.com/2019/05/30/emptying-the-core-through-unemployment-the-plutocratic-way/

https://patriceayme.wordpress.com/2019/02/21/why-werent-the-kaiser-his-accomplices-hanged-because-they-could-help-some-more-to-institute-the-new-plutocratic-order/

https://patriceayme.wordpress.com/2018/11/06/politically-correct-famous-democratic-economist-admits-to-treachery-of-political-leaders-after-2007-good-yet-why-just-2007-to-laud-plutocratic-clintonism/

https://patriceayme.wordpress.com/2018/01/19/the-plutocratic-chain-reaction-civilization-killer-biosphere-terminator-neurobiological-disaster/

https://patriceayme.wordpress.com/2019/06/25/plutocracy-is-a-cancer-and-it-strikes-minds-hearts-cognition-tax-it-to-death/

The Roman Punishment for Slaves

Back to the Roman law system. Now there also was a punishment for slaves. And this was death under any condition and under any suspicion. And this was just a good measure to keep the other slaves from ever entertaining some devious ideas. We can thus sum up the whole practice of Roman Law with one short German sentence: Hart, aber dafür auch noch Ungerecht.

The good Bishop Berkeley: To Be is to be Perceived

The good Bishop Berkeley (after whom that famous University is named), came up with the bright idea that to be is to be perceived.

http://philosophycourse.info/lecsite/lec-berke.html

Lecture

Bishop George Berkeley

(1685-1753, age 68)

(This lecture is a longish one; you may want to print it out for reading)

By his early 20s young George Berkeley had read Locke's Essay Concerning Human Understanding and had found it to be eminently sensible and persuasive. As regards those last two questions that Locke had posed, however, Berkeley was unconvinced that Locke's answers had been adequately thought out.

Locke's two questions (and his answers) had been:

Can we know that objects continue to exist even when they are not being perceived by anyone? Locke's answer: Well, perhaps we cannot be absolutely certain of their continued existence during the times when they are not being perceived, but common sense tells us that in all probability they do continue to exist even when they are not being perceived.

And can we know that objects exist even when they are being perceived? Locke's answer: Surely no one would be so skeptical as to hold that we cannot know objects exist when they are being directly perceived. Common sense tells us that of course we can know that objects exist during the intervals that we are directly perceiving them.

Berkeley was not convinced that Locke's answers to these two questions were precisely accurate. Berkeley proposed to think through these two questions as clearly as he possibly could, following all the principles of good common sense and relying only on what our actual experience clearly teaches us.

The two books in which he articulates his examination of these questions are The Principles of Human Knowledge, written in 1710 when Berkeley was 25 years old; and Three Dialogues Between Hylas and Philonous, written three years later when he was 28. The Three Dialogues is a shorter work and many people (though not all) find the argument as expressed in The Dialogues to be simpler and easier to follow.

(In his later years, Berkeley actually came from Ireland to the British colonies (now the US) and spent three years in Rhode Island hoping to establish a college in the new world. The University of California campus at Berkeley, as well as the town of Berkeley, is actually named for him. (Americans, however, pronounce the name differently than do those in the British Isles; Americans call that town "BURK-lee," whereas the proper British pronunciation of the good Bishop's name is "BARK-lee.")

For Berkeley the question came down to what we mean when we say that something "exists." He analyzes this question from several different angles and concludes that all we can possibly mean when we say that a thing exists is that the thing is being perceived. To exist, and to be perceived, for Berkeley come down to the same thing. To be means to be perceived, or esse est percipi, is Berkeley's famous principle.

If this is what we mean by "to be," then clearly things exist only when they are being perceived. (If this is true, then it would seem to raise some difficulties; but Berkeley will have an answer for these obvioius difficulties.)

Then Berkeley asks whether "physical matter" exists. His answer will clearly be that it can be said to exist if we can perceive it, but that it cannot be said to exist if we cannot perceive it. So the question comes down to whether we can perceive physical matter or not.

Now the answer to this question might seem pretty obvious to most of us, but Berkeley asks us to look at the question more closely. When we say that we perceive physical matter, what exactly is it that we claim to be perceiving? I see this beautiful little red agate that I found on the beach yesterday, for example, but what exactly am I sensing? I am actually having a complex sense perception that includes the sensations of hard, reddish, a certain shape and size, a certain smoothness, etc. Thus, what I am actually perceiving are sensations (which Locke, but not Berkeley, thought were caused by qualities), but not physical matter as such.

So, according to Berkeley, all those qualities I am perceiving - the sensations of redness, hardness, shape, etc. - all actually exist only in my mind, not out in a some hypothesized "external world."

A Form is purely Metaphysical

A Form is purely metaphysical, since it is in the Eye of the Beholder, what he deems suitable at the moment. And I would say that this is the most important basis or foundation of Morphology. I Therefore quote the most important wisdom from Nagarjuna, about Form and Emptiness, also called Shunyata in the Indian Sanskrit, and the Kenoma in Ancient Greek of xyz BCE. The Kenoma must not be confused with the 200++ CE era of Gnostic and Christian thinking. That would be a very bad kind of "Holzweg" as Heidegger would call it. The Gnostic and Christian Kenoma is exactly the opposite of the earlier Greek and Vedic usage. In this, we have another quite fitting example how the Christians did their own business of Neurolinguistic Reframing, this time to turn something tops-turvy into something bad, that in the olden times had been very good.

The five Skandhas

On Cretinism "Care of" the good Patrice Ayme'

"Care of" has nothing to do with caring. It just means that someone is entrusted with the caring. It doesn't necessarily imply that this someone will do any caring at all.

https://patriceayme.wordpress.com/2019/03/15/debate-islam-intellectually-that-means-dont-massacre-muslims/

Greco-Roman polytheism didn’t force the masses to practice it. Christianism and Islamism (differently from their origin, Judaism) forced those who practiced other beliefs to become Christian, or Muslim, or then subjugated and exploited them. Hence Christians and Muslims eradicated all religions… except Judaism, which, being their root, proved harder to extricate…

Enough with all this cretinism. How do we mitigate it?

https://patriceayme.wordpress.com/2019/02/05/of-those-pseudo-democrats-hiding-their-plutocracy-behind-b-series-actor/

After chastising some fakery claiming to be advanced philosophy for not being advanced at all, but a form of cretinism, lets’ go back to basics: One thing that was definitely wrong with lots of “democrats” was their professed admiration for Reagan (Obama was of that persuasion).

Heidegger's Work and Admirers are pretty Nazi

https://patriceayme.wordpress.com/2019/02/02/why-so-much-love-and-admiration-for-heidegger-because-he-was-what-nazism-came-from/

Heidegger’s work and admirers are pretty much all Schmittian, or, to put it in simpler fashion, Nazi. Those who admire Heidegger’s “different” thinking truly admire the essence of Nazism, malevolent cretinism, and they don’t even know it. Heidegger love is the essence of respectable Nazism. They can be Nazis, that is, full of hate, moronic generalities and simplification to the point of cretinism, and claim they are not! Hey, they are even philosophical! Heil Dasein!

Oh yes, because I forgot; the sort of muddled thinking Heidegger produced was in evidence all around Germany. For example german nuclear physicists were affected by it: they claim, after the war, that they had prevented the Nazis to get the nuclear bomb. However, they had been secretly recorded in the mansion in which they lived in captivity. The recordings made clear that, just as with Heidegger, their true state of mind was just the sort of hateful nationalism Nietzsche condemned so much.

AG: I have little correction to make: Because Heidegger is pretty much un-translatable into a Romanized Language. (Meaning the thoroughly corrupted thought structure of Roman thought as opposed to the Greek original one). Therefore we can forgive the good Patrice that he cannot understand Heidegger in the Greek or the German way. One has to be born a German or a Greek, to imbibe that thought structure "with the mother's milk" as one would say. That Heidegger was an opportunist who took the chance to get a professor tenure, is very much the same in all those elites of the world, especially in the (former) Communist Countries.

All those Pychopathic Geniuses

Such is the case with Heidegger, or with Richard Wagner, or with Steve Jobs, or with Bill Gates, or with Elon Musk and with Mark Zuckerberg. The good Mark is probably the one person on this Planet Earth whom I would love to hate the most. I just convulse with revulsion when I just see the face of him. And then his name, if his name would be Moische Schleimiehl, I could understand. But Zuckerberg is just too horrific.

I remember this story about some Jews in the Habsburg Empire, when they had to get a proper Surname, because traditionally they named themselves like xyz son of zyx son of yxz, and so on. So when the day of reckoning came, there was this poor Jew who retuned home with his new name. So his wife asked him: So what is our new name now? He said I am Schlomo Schweissloch. And the wife cried out! Gottergerechte!!! How horrible. didn't you give enough bribe to the Standesamt officer? The poor Schlomo replied: I just had to pay 10 Maria-Theresien-Thalers for the "w" alone. I just couldn't afford more bribes than that.

End of joke.

I once became a member of Facebook when it came out. But I couldn't make any sense of it. So I dropped out of it. It is surely better not to get addicted to crap in the first place. As my saying goes: It is better to be forgotten by humanity than to be burnt by humanity.

But those people are not only genius but they are also through and through Pychopathic. "Honni soit qui mal y pense". The good Aby Warburg was a certified Schizophrenic. But one has to be a Schizophrenic when one wants to try build up something like the Warburg Library. And it certainly helps when your family is the Warburg banking dynasty. Also Bill Gates was not without a good protection. His father was a quite good lawyer and he advised the almost childish Bill Gates how to deal with the Empire of the IBM. So his Q-DOS later renamed MS-DOS operating System was quite crappy, and quite a bit inferior when compared with the CP/M of Gary Kildall of Digital Research. But when the IBM PC came out, there was a free choice which OS one wanted to run on it. The CP/M OS had a cost of around $$$ 200. And the crappy MS-DOS cost only around $ 50. So you can guess who won the race for all those millions of buyers of the IBM PC. Excellent Marketing beats excellence in techical matters all the time. And then the licensing deal that Bill Gates did with IBM.

https://en.wikipedia.org/wiki/CP/M

CP/M, originally standing for Control Program/Monitor and later Control Program for Microcomputers,[3][4][5] is a mass-market operating system created in 1974 for Intel 8080/85-based microcomputers by Gary Kildall of Digital Research, Inc. Initially confined to single-tasking on 8-bit processors and no more than 64 kilobytes of memory, later versions of CP/M added multi-user variations and were migrated to 16-bit processors.

https://en.wikipedia.org/wiki/Microsoft

Microsoft was founded by Bill Gates and Paul Allen on April 4, 1975, to develop and sell BASIC interpreters for the Altair 8800. It rose to dominate the personal computer operating system market with MS-DOS in the mid-1980s, followed by Microsoft Windows. The company's 1986 initial public offering (IPO), and subsequent rise in its share price, created three billionaires and an estimated 12,000 millionaires among Microsoft employees. Since the 1990s, it has increasingly diversified from the operating system market and has made a number of corporate acquisitions, their largest being the acquisition of LinkedIn for $26.2 billion in December 2016,[7] followed by their acquisition of Skype Technologies for $8.5 billion in May 2011.[8]

How about Hating and Loving Heidegger simultaneously

I can quite believe the good Patrice in hating Heidegger. This is quite the same as I have quoted Nietzsche a few times. One must be able to hate one's friends, and one should be able to discover something good about your dear enemies. This is what I call the Neurolinguistic Reframing Technique. And it is probably the most difficult but most important task to find something good with your Nicest Enemies. I have expounded on this idea quite a bit in my history of warfare and intelligence. Your nice Enemy teaches you to become more intelligent, or your nice enemy will kill you.

Allein gehe ich nun, meine Jünger! Auch ihr geht nun davon und allein!

So will ich es.

Wahrlich, ich rathe euch: geht fort von mir und wehrt euch gegen

Zarathustra! Und besser noch: schämt euch seiner! Vielleicht betrog er euch.

Der Mensch der Erkenntniss muss nicht nur seine Feinde lieben, sondern

auch seine Freunde hassen können.

The Bottom of the Pit: The Abysmal German Wikipedia

Just to give an example to the contrary of the high value of the US wikipedia: The German wikipedia is just a bunch of crap. For the German wikipedia it is quite true to state that they have reached the bottom of the pit (like in Dante's Inferno), and they are now just busy keeping digging deeper and deeper. There seems to be an infinite suprematization (modo Peter Sloterdijk: Gottes Eifer) of the bottom of the pit which goes like more and more Cretinism. Cretinism is like Patrice Ayme' spells it out. And there are some very strange characters who have monopolized the German wikipedia to such a way that one could think that this was a concoction by the Chinese Ministry of Propaganda, so bad is the German wikipedia. And all the articles on contemporary politics and social affairs are so rotten that it is unbelievable. All the articles that have anything in connection with Large Industrial Companies, are generated by the Companies themselves of their public communication departments. And they pay the authors of the German wikipedia very well, to write some very favorable articles for these Large Industrial Companies. And then some. Like for the Governments of all the countries on Planet Earth that have something of a Leftist or Socialist bent, like Cuba, Venezuela, Nicaragua etc. So they also get very good articles indeed, and especially the German Government, and the German leading parties, meaning Die Grünen Partei (first place), then Die Linke (second Place), then the SPD (third Place), then the CDU (fourth Place), then the FDP (fifth Place), then the CSU (sixth Place), ... er, did I forget someone? Ah yes, then the there is the AFD which has no place at all in the German wikipedia, and if so, it is classed under the Category of Nazi. So then we come to the NGO means Non Governmetal Organizations. There are all the Climate Activists, Fridays for Future, the nice Greta, and so on. They are always classed First Place of high acclaim. Also a sort of suprematization of the Sloterdijk kind.

https://www.welt.de/debatte/kommentare/plus192120177/Greta-Thunberg-Welche-Geschichte-wird-hier-gerade-produziert.html

https://www.welt.de/kultur/medien/article188133493/Greta-Thunberg-Klima-Ikone-oder-PR-Phaenomen.html

https://www.facebook.com/welt/posts/10157675859648115/

https://open.spotify.com/episode/6mUuArvO3j3G3sTtKNyDu5

http://www.taz.de/Klimaaktivistin-reagiert-auf-Geruechte/!5570085/

https://www.eike-klima-energie.eu/2019/04/24/broders-spiegel-ostern-mit-greta-thunberg/

https://meedia.de/2019/01/29/pr-marionette-oder-klima-galionsfigur-ist-die-greta-thunberg-story-zu-schoen-um-wahr-zu-sein/

To sum it up: The German wikipedia is a glaring example of how a good idea like the US wikipedia can become so utterly corrupted, that even the good George Orwell and the USSR propaganda machine is dwarfed in Comparison. We may call this the Suprematization of Dis-Information.

Thinking Logics: The Jesuite mInd and Computer Expertise

Stalin had at some time said: The Pope has no batallions. And he couldn't have been more wrong about this. Because the Pope has an elite force, and this is the Jesuite order. This force is small indeed, but it may be something like the SAS troops or the Navy Seals. Not only in the spiritual domain, but also doing some serious business in the world at large. A special elite force that can do much better than a regular army. So I don't know how much the Jesuites were involved in the downfall of the Soviet empire. But I surely believe that they had their hands in it. There is quite a lot of material about the Jesuites on the www, so one just has to do some googling, to find all about this.

https://en.wikipedia.org/wiki/Society_of_Jesus

https://www.youtube.com/watch?v=Fj5zUXu9mGw

https://www.youtube.com/watch?v=oQJ2IfIDLts

https://www.youtube.com/watch?v=vXZnT1cBmHs

https://www.britannica.com/topic/Jesuits

http://www.historyworld.net/wrldhis/PlainTextHistories.asp?historyid=ab30

https://jesuits.eu/custom/who_we_are/the_jesuits/chronology.pdf

https://en.wikipedia.org/wiki/Special_Air_Service

https://en.wikipedia.org/wiki/United_States_Navy_SEALs

Now we come back to the Business of Philosophy at its very core. This is called Logics. Logics is the corner stone of Philosophy. Without Logics, you are just day-dreaming as I have said this before. And Associative Thinking is NOT philosophy. One could say that thoughts and ideas are the flesh of philosophy, and logics is its bones. There is some expertise and training to do for the Craft of Thinking Philosophy and to do some mInding, as I would say this. This is called Logics. And this is also the Jesuite mInd. I am therefore double-thinking the Problem of Logics and the Jesuite mInd. Now I know Logics, because I am a Computer Programmer. Therefore, if you can't think Logics, then you are out of a job. A Computer Programmer who has not had some logics, isn't worth his salary. But there is also a problem, because most good Computer Programmers have no time to study Philosophy. Pity for humanity. Since if there were more good Computer Programmers in the history of Philosophy, this would have benefitted humanity very much.

Now I just double-think the mInd of the Jesuites. So that I am NOW thinking Logics, when I want to get into the mInd of the Jesuites. They are the most and best well trained people here between the Earth, and the Heavens about Logics, and then something more. The Jesuites are the best at this. Therefore I respect them so much. They are among the most intelligent people there are on Earth. This is no joke this time. I mean this in all sincerety. Now that I am a trained Computer Expert, I am well versed in those sorts of things of Logics. Pity that there are not so many Computer Experts, who are also accomplished Philosophers. I am by pure coincidence, just one of this crowd of about 2 or 3 or 5 or so, in all of humanity. I am very humble. I am not pretentious. But I have learned the logical mInd and at the same time the Imagination. And I have put this to good use. Imagining and Logical Thinking go together well, if one has trained that ability. I can prove this. As you may notice...

Logical thinking means: (A) is A, and (B) is B, and don't confuse me. These are categorical imperatives, as Kant would have called them. If you think (A), you also must think the NOT (A). This is basic Logics. If you think (A), you also must remember the NOT (A). This is the first step to Logics. In all the Universe of Logics, when there is an (A), then there is always a NOT (A). There is a branch of Computer Science which is called Boolean Logics, which just says this. And I have learned that quite well.

On Bootstrapping as a Programmer

Now we have to get a little bit deeper into the mInd of the Logics of the Computer Programmer. This is called Programming in Objective Logics. Objective Programming is not a science, but it is an art. The technique of Object oriented Programming is a special case of Objective Programming. You must be able to separate the problem which is called (A) into so many sub-problems called (B) (C) (D) and so on to (Z). This is called Programming in Objective Logics. Now when we do some serious computer programming, the subdivision of problem (A) takes at least 10.000 subdivisions. This is not just like writing a Java Script program with 100 or 200 lines. You need at least 100.000 lines of code since each logical subdivision needs at least 10 lines of code. Otherwise it would be senseless to do this subdivision. And the catch is: One needs to do a very clear separation of categories in time as well in computer resources or we call this space. You can imagine this as a clockwork with the intricacy of a normal clock, but with the size of the Cheops pyramid. I had programmed Operating Systems of computers, which was no mean task at that time around 1980 or so. You had to do the Programming from the very bottom up. This about the time when Microsoft and MS-DOS came into being. So I had learned a little bit of Programming from the very bottom up. And this was about 10 years before Microsoft came up with Parallel Processing, which at some time or other had been called MS Windows NT. Before that, MS DOS was just doing sequential processing. And the MS- Windows people had learned that from the Genius, who had programmed the Operating System of the PDP- 10 to 12 or so. This was just a Genius, who could program concurrent processes in a computer. I will give no further details on this, because Computer Science and doing the Business of Philosophy are mutually exclusive. You just have to swap computer memory in and out. But for this you have to have some Computer Storage. And at those times, they had only about 32 Kilobytes, which was pretty expensive, because it was hand-wired. Some wires around magnetic cores. And this was pretty difficult business. You just read and see the stories of the Apollo Computer on Youtube, which was at those times one of the biggest computers around - for the processing power divided by weight. Of course there were some behemouths like the big fat IBM 360 which weighed in at about 10-20 tons gross, with all the paraphernalia around, you could easily get to 100 tons. Nothing good to put on an Apollo capsule which probably didn't weigh more than 1 ton. And so they went to the Moon. And they also went back. Now we come to a critical distinction: Computer Storage is no such thing like memory. It is just storage. Memory is one thing altogether different again. I must repeat that Logic for I don't want to be mis-understood.

Aristoteles Logic

This is very simple as Aristoteles would tell you, about 2300 years ago. Aristoteles was the founder of what is today called Aristoteles Logic. Simple if you think of it. Then comes Hegel. Hegel had some pretty good ideas also. But they were purely Platonic. So they were really BAD IDEAS. Hegel thought in his mInd, that when you think (A) you always must have in your mInd, the NON- (A) and then you have to come up with a Synthesis. This is a very BAD IDEA INDEED. Because the Synthesis has triumphed above some sort of thinking that the normal humans do. Now when you think the thesis (A) you better remInd yourself about the NON (A). This is Essential Logics at its core. If we call this the theory of the Geist, which is altogether a Ghostly theater. Geist against Geist gives you NOTHING. This is the Essence of the Hegel philosophy. You just trade Geist against Geist. But Geist against The Geist is like ... trading Illusions against Illusions. This gives you none whatsoever Solutions, to the Problem what is Geist in the Essence. In my own way, trading Illusions against Illusions is no way out.

Back to Logics. You think the (A). Rightly so since the times of Aristoeles. But thinking the NOT (A) is a little bit more difficult. Because the NOT (A) is all the rest of the Universe. Therefore thinking the NOT (A) is more difficult than thinking the (A). How could you just think all the rest of the Universe??? I have never seen a school of Philosophy that taught you how to think all the rest of the Universe at once. This is the pitfall of Logics. When you think (A) then you also must also think all the rest of the Universe, at once and simultaneously. And this is not an easy task.

And then there is another very deep problem with Aristoeles logic: This is memory. Because when you think (A) the first time, it is (A). But when you think it the next time, you already have the memory of the first (A). And this causes trouble. Because you are now doing a mirroring, and the second (A) cannot be the first (A). It is a superposition of the original (A) in memory onto the new (A) which then must be called (A)' and so on until you reach (A)'''''''''''''''''''''' and at some point in time your brain just simply makes kaboom bäng bäng bäng... The next morning you wake up in the friendly Psychiatry hospital with the friendly Psychiaters with some nice Psycho-Pharmaca. And they will cure you, this I can assure you.

As Herklitos had said: You can never step into the same river twice. And so the second (A) can never be the first (A). qed (quod erat demonstrandum).

Logical Thinking and the Rope Dancer

I am now citing Nietzsche, please be- aware of that. Nietzsche was a philosopher who just could not do Logical thinking. His work Zarathustra was nice poetry but not logics. Thinking a thing (A) and at the same time thinking the NOT (A) also at the same time. There was his famous parable of the Rope dancer, who was able to think (A), and at the same time ALL NOT (A) what there ever is or was or may well be. (Which means the whole Universe). In the story of Zarathustra, the Rope Dancer danced to his Death. Translated into Logics, this meant when you do too much rope dancing in mentality you may just go to madnes. As I said above: Because the NOT (A) is all the rest of the Universe. Therefore thinking the NOT (A) is more difficult than thinking the (A). How could you just think all the rest of the Universe???

Peter Sloterdijk had enlarged on this problem in DMDL in one way. See also the Appendix "Peter Sloterdijk Special". But what I am doing here is another line of thought altogether. If you want to believe me, rope dancing in your mInd is a pretty difficult business indeed. Nietzsche was a pretty good philosopher if there ever was any good philosopher in all of humanity... Since he knew Schopenhauer, he knew very well that the theory of Geist, this is what is called German Idealism, this was just another kind of mental derangement. ... or psychosis... Heidegger called this the "Holzweg" and he went on to develop his own Philosophy.

Nietzsche: Quite good he was at that. And there is no such thing as a Geist. Nietzsche understood this very well. And in his Zarathustra he invented the rope Dancer, on whom the Herr Professor Peter Sloterdijk, in his semimal work DMDL... Du musst Dein Leben ändern. How to go about this... Leben ändern is not so easy, because of bad habits. Leben just means to be in existence. Philosophy is not so interesting any more. Therefore it is quite to the contrary of Descartes: While I am living, I know that for sure that I am living. Living means Feeling. Thinking of life is of minor importance. Living Life is what all this Descartes-Philosophy and all his successors have totally forgotten about. And I whish that Descartes has found his appropriate position in Hell. As the most dammned Philosopher who ever was. He had to be damned twice because he had also invented the dualism of body and mind, which was the most damned philosophy there ever was. There is a good article on this in the Aeon magazine. Mostly Aeon is just some self-merchandising of poor philosophers and scientists who never had a career (or tenure) in their scientific fields. But once in a while you can find a very good article, like this:

https://aeon.co/ideas/how-the-dualism-of-descartes-ruined-our-mental-health

Toward the end of the Renaissance period, a radical epistemological and metaphysical shift overcame the Western psyche. The advances of Nicolaus Copernicus, Galileo Galilei and Francis Bacon posed a serious problem for Christian dogma and its dominion over the natural world. Following Bacon’s arguments, the natural world was now to be understood solely in terms of efficient causes (ie, external effects). Any inherent meaning or purpose to the natural world (ie, its ‘formal’ or ‘final’ causes) was deemed surplus to requirements. Insofar as it could be predicted and controlled in terms of efficient causes, not only was any notion of nature beyond this conception redundant, but God too could be effectively dispensed with.

In the 17th century, René Descartes’s dualism of matter and mind was an ingenious solution to the problem this created. ‘The ideas’ that had hitherto been understood as inhering in nature as ‘God’s thoughts’ were rescued from the advancing army of empirical science and withdrawn into the safety of a separate domain, ‘the mind’. On the one hand, this maintained a dimension proper to God, and on the other, served to ‘make the intellectual world safe for Copernicus and Galileo’, as the American philosopher Richard Rorty put it in Philosophy and the Mirror of Nature (1979). In one fell swoop, God’s substance-divinity was protected, while empirical science was given reign over nature-as-mechanism – something ungodly and therefore free game.

Nature was thereby drained of her inner life, rendered a deaf and blind apparatus of indifferent and value-free law, and humankind was faced with a world of inanimate, meaningless matter, upon which it projected its psyche – its aliveness, meaning and purpose – only in fantasy. It was this disenchanted vision of the world, at the dawn of the industrial revolution that followed, that the Romantics found so revolting, and feverishly revolted against. ...

Although Descartes’s dualism did not win the philosophical day, we in the West are still very much the children of the disenchanted bifurcation it ushered in. Our experience remains characterised by the separation of ‘mind’ and ‘nature’ instantiated by Descartes. Its present incarnation? – what we might call the empiricist-materialist position – not only predominates in academia, but in our everyday assumptions about ourselves and the world. This is particularly clear in the case of mental disorder. ...

Common notions of mental disorder remain only elaborations of ‘error’, conceived of in the language of ‘internal dysfunction’ relative to a mechanistic world devoid of any meaning and influence. These dysfunctions are either to be cured by psychopharmacology, or remedied by therapy meant to lead the patient to rediscover ‘objective truth’ of the world. To conceive of it in this way is not only simplistic, but highly biased.

While it is true that there is value in ‘normalising’ irrational experiences like this, it comes at a great cost. These interventions work (to the extent that they do) by emptying our irrational experiences of their intrinsic value or meaning. In doing so, not only are these experiences cut off from any world-meaning they might harbour, but so too from any agency and responsibility we or those around us have – they are only errors to be corrected.

In the previous episteme, before the bifurcation of mind and nature, irrational experiences were not just ‘error’ – they were speaking a language as meaningful as rational experiences, perhaps even more so. Imbued with the meaning and rhyme of nature herself, they were themselves pregnant with the amelioration of the suffering they brought. Within the world experienced this way, we had a ground, guide and container for our ‘irrationality’, but these crucial psychic presences vanished along with the withdrawal of nature’s inner life and the move to ‘identity and difference’.

CARTESIAN, adj.

Relating to Descartes, a famous philosopher, author of the celebrated dictum, Cogito ergo sum -- whereby he was pleased to suppose he demonstrated the reality of human existence. The dictum might be improved, however, thus: Cogito cogito ergo cogito sum -- "I think that I think, therefore I think that I am;" as close an approach to certainty as any philosopher has yet made.

(Ambrose Bierce)

Back to Nietzsche: The Rrope Dancer, this is another metaphor for the one who is dancing between Consciousness, and the Un-Conscious, to be between life and death. In Logics it means: You think the (A). And think the NOT (A) at the same time. This is the logical side of The Rrope Dancer. And this is quite different from what Sloterdijk had said in DMDL. Because Nietzsche gives you so much room for creative interpretations. My Leben Neu Denken. Sloterdijk DMDL. If you come to the conclusion. The most important works of Practical Philosophy are those of Xenophon, And then you should know some Greek: Xenophon means the one who can speak the languages of those Xenophon's and you are on the right track. You just have to think like a barbarian. Xenophon means literally I can speak the Xenophon, which is Just the Unconscious. Hail Siegmund Freud, Hail C. G. Jung, Hail Alfred Adler. This gives us some bridging between Nietzsche and contemporary Psychology and Psychiatry, the Science of the Unconscious. Now I am also in this business, since I was pretty good at Gestalt Psychology at one time.

https://www.aerzteblatt.de/archiv/126705/Alfred-Adler-(1870-1937)-Begruender-der-Individualpsychologie

https://www.alfredadler.ch/sgipa/organisation/organisation-leitbild-ziele/grundlagen-und-ziele-der-individualpsychologie

https://www.adler-institut-mainz.de/uploads/media/Individualpsychologie.pdf

https://www.systemstellen.org/wiki/menschen-und-biografien/alfred-adler/

https://www.adlerinstitut-muenchen.de/startseite.html

These psychologists were very good at their businesses. But I am just trying to out-think them better.

Gotthard Günther and Tripolar Logics

Now I have read Wittgenstein's tractatus. I liked this work very much and I did a little thinking beyond Wittgenstein, which I will refer to later. I was very proud that I had out-thought Wittgenstein. And then I had a teacher of logics whom I revere the most. This was Gotthard Günther. I have read practically all of his works, and when I have the time to spare, I read them again and again. Because besides logics, he was also a very entertaining writer. About as entertaining as Umberto Eco whose semiotics I had read also. (Kant und das Schnabeltier, among many others). Back to Gotthard Günther. He was a philosopher of the most interesting kind. In Nazi times, he had to emigrate to the USA because his wife was Jewish. Here is a citation from wikipedia which I take just as a counter example of my otherwise abstaining from the German wikipedia.

https://www.vordenker.de/ggphilosophy/gg_theorie-mehrwert-logik.pdf

https://de.wikipedia.org/wiki/Gotthard_G%C3%BCnther

Günther wuchs in einem Pastorenhaus in Oberschlesien auf und kam schon früh in Kontakt mit Werken der klassischen Bildung. Er studierte neben Philosophie auch Indologie, klassisches Chinesisch, Sanskrit und vergleichende Religionswissenschaften. Er erwirbt im Mai 1933 den Doktortitel bei Eduard Spranger. Die erweiterte Dissertation Grundzüge einer neuen Theorie des Denkens in Hegels Logik erschien im selben Jahr bei Felix Meiner. Seine jüdische Frau Marie Günther, geb. Hendel, verlor nach der Machtergreifung der Nationalsozialisten ihre Stelle als Lehrerin und ging nach Italien. Am Vigiljoch, oberhalb von Lana, war sie im November 1933 Mitbegründerin des Alpinen Schulheims am Vigiljoch. Gotthard Günther war ebenfalls an dieser Schule für kurze Zeit als Lehrer tätig, nachdem auch er Deutschland verlassen hatte.

Günther verlor 1935 sein Stipendium und nahm eine Assistentenstelle bei dem um vier Jahre jüngeren Arnold Gehlen an, der soeben nach Leipzig berufen worden war. Günther gehörte also zum Umfeld der Leipziger Schule der Soziologie. Günther war, anders als die Leipziger Gehlen oder Helmut Schelsky, der mit Günther 1937 das Buch Christliche Metaphysik und das Schicksal des modernen Bewußtseins veröffentlichte, nie Nationalsozialist.

1957 erschienen einige der maßgeblichen Arbeiten Gotthard Günthers: Das Bewusstsein der Maschinen – Eine Metaphysik der Kybernetik, und Metaphysik, Logik und die Theorie der Reflexion sowie im Jahr 1959 Idee und Grundriss einer Nicht-Aristotelischen Logik.

1960 lernte Günther einen der Väter der Kybernetik, den Neurophysiologen Warren Sturgis McCulloch, kennen, eine Bekanntschaft von entscheidender Bedeutung für Günthers weitere Forschungsarbeiten. Sie hatte nicht nur den Beginn einer tiefen Freundschaft zu dem Begründer der Kybernetik und der modernen Neuroinformatik zur Folge, sondern auch Günthers Anstellung an dem von Heinz von Foerster geleiteten Biological Computer Laboratory (BCL), das zum Department of Electrical Engineering der University of Illinois in Urbana gehört und an dem Wissenschaftler wie Gordon Pask, Lars Löfgren, W. Ross Ashby und Humberto Maturana wirkten.

Ebenfalls 1960 sprach Günther in einem Brief an Kurt Gödel erstmals von seiner „Entdeckung einer Generalisierung seines Stellenwertsystems“. Insofern markiert dieser Zeitpunkt zugleich auch den Beginn einer Theorie nebengeordneter Zahlen, eine Idee, die offensichtlich auch McCulloch im Jahre 1945 in seiner – heute kaum wahrgenommenen – Arbeit A Heterarchy of Values Determined by the Topology of Nervous Nets vorgeschwebt haben muss.^[2] Es ist bekannt, dass sich McCulloch mit der Erweiterung des klassischen Logikkalküls beschäftigt hat.^[3] Welche Bedeutung Günther selbst dieser Begegnung beimaß, kann der Laudatio, Number and Logos – Unforgettable Hours with Warren S. McCulloch, dem Nachruf zum Tode seines Freundes 1969 entnommen werden.

Von 1961 bis 1972 hatte Gotthard Günther eine Forschungsprofessur am BCL inne. In dieser Zeit entstanden die wesentlichen Konstruktionselemente der Polykontexturalitätstheorie. Günther stieß im Zuge der Erforschung reflexiver Stellenwertsysteme, d. h. polykontexturaler Logikkalküle auf das Problem der morpho- und der kenogrammatischen Strukturen, die er der Öffentlichkeit in Arbeiten wie Cybernetic Ontology and Transjunctional Operations (op. Dialektik, Bd. 1), Das metaphysische Problem einer Formalisierung der transzendental-dialektischen Logik (op. Dialektik, Bd. 1), Logik, Zeit, Emanation und Evolution (op. Dialektik, Bd. 3) oder Natural Numbers in Trans-Classic Systems (op. Dialektik, Bd. 2) vorstellte.

Durch seine Emeritierung im Jahr 1972 beendete Günther seine Tätigkeit am BCL. Er siedelte nach Hamburg über und hielt an der dortigen Universität bis zu seinem Tod 1984 Vorlesungen über Philosophie; sowie Vorträge in West-Berlin und an der Akademie der Wissenschaften in Ost-Berlin.

Von Willy Hochkeppel

https://www.zeit.de/1980/25/negativsprache-zur-erfassung-der-welt

Von seinem Volksschullehrer wollte der Sproß aus dem Pastorenhaus im Riesengebirge wissen, warum man immer nur Kirchen und Kirchen und nicht Kirchen, Krokodile, Mütter und Zahnschmerzen zusammenzählen könne. Warum man also, wie er später sah, alles in ein qualitätstilgendes Größenschema pressen müsse. Jahre danach überlegte er, daß die Kolonne der natürlichen Zahlen auch seitwärts abweichen könnte, statt immer hintereinander im Gänsemarsch zu verlaufen. Eine solche "Seitwärtsbewegung" der natürlichen Zahlen hatte in der Tat schon ein amerikanischer Mathematiker ins Auge gefaßt; sie ergäbe sich, wenn man aus unserem klassischen, zweiwertigen logischen Denksystem ausstiege. Den Ausstieg aus der überkommenen aristotelischen Logik, den Überstieg in eine "transklassische", mehrwertige Logik – dieses schwindelerregende Manöver übt der nun achtzigjährige Gotthard Günther seit nunmehr rund fünfzig Jahren im schwerelosen Raum einer Hegels spekulatives Denken und die Kybernetik vermittelnden erweiterten Rationalität. ... [AG: Eine "Seitwärtsbewegung" der Zahlen existiert schon in Form von Irrationalen Zahlen, weil sie sich unendlich in den Zahlenraum ausgehend von einer Natürlichen Zahl ausdehnen können.]

Äußerlich ist der eher schütter wirkende kleine Herr zweifellos der deutsche Gelehrte geblieben, der die Idee des Preußentums "zeitlebens verehrt hat, auch wenn er bei internationalen Hegelkongressen mit Baseball-Kappe auftaucht, als ginge es ins Yankee-Stadion. Kaum jemand, der ihn nicht kennt, vermutet hinter diesem Image den leidenschaftlichen Skifahrer und Ski-Experten, der "so ziemlich alles, was über die Welt des Skis von etwa 1910 ab bis in die letzten Jahre erschienen ist, gelesen hat"; oder den Flieger mit der A-, B- und C-Prüfung und dem Internationalen Leistungsabzeichen für Segelflug, dem Kunstflug- und dem Motorflugschein.

On high-temperature quantum computing

I had met Gotthard Günther shortly before his death. Since I was studying computer science at that time I was naturally interested in his work "Das Bewusstsein der Maschinen". I know by now that machines cannot have a consciousness when they have no feelings, since consciousness is based on feelings, and not on thinking as Descartes had wrongly assumed. So the only way you can get a machine that has consciousness you must make it a biological computer. I had written something on biological and quantum computers in the work referenced below. Because biological computers are just VERY high temperature quantum computers. Very high temperature, about 310 degrees Kelvin. Even for Hell, this is a very high temperature:

https://de.wikipedia.org/wiki/Kelvin

Don't believe me: Es entspricht eine Temperatur von 0 °C umgerechnet 273,15 K.

Der Zahlenwert eines Temperaturunterschieds in den beiden Einheiten Kelvin und Grad Celsius ist gleich.

The Story of the Conscious Computer

So the Conscious Computer must be a biological computer. This is also quite to the contrary of some Science Fiction ideas like Isaac Asimov or the HAL computer of Kubrick's mind in 2001. The story for that work came from Arthur C. Clarke whose works I had also studied. And since there are already some biological computers around, called humans, one doesn't really need to construct one. They just self-reproduce, and quite successfully so since a couple of Millions of years. This is the theme of another Sci-Fi novel by Frank Herbert, "Dune" and there are the human computers who are called mentats. I had mentioned that before when I referred to Giordano Bruno. Because Giordano Bruno was a quite good example of a mentat. The only problem with Giordano Bruno was similar to that of Nietzsche. Giordano Bruno just didn't know so much about Logics. And to be a mentat, one must know Logics in and out. Bruno was just a poor Dominican, and he had some good imagination and good memory. If he had been a Jesuite, he would have been in a much better position to do some Logics. But he wasn't that to the detriment of humanity.

Now a new-born child has some potentiality, but no actuality as Aristoteles would have said it. A new-born child has to be trained. And in the Sci-Fi novel by Frank Herbert, "Dune" there was just such an organization, about training those new-born children, who were or maybe will be, the Missionaria Protectiva of the Bene Gesserit. Now these are a mirror image of the Order of the Jesuites, but they are women. So they knew something of the meaning of life, which the men can never know about. They are the Mission to protect the future of Mankind or Womankind, before they become the victims of Political Correctness. Please meditate on this, and very thoroughly so. Or Mankind and Womankind will go under. As it mostly does in the Business of Evolution, since Evolution also means DEvolution, as the Dino-Saurians knew very well, before they went extinct.

The Logics of the Tri-Polar Process

As was stated above, when you think morphology, you must think dynamis or process. Hegel had tried, unsuccessfully to do this, in his method of thesis, anti-thesis and synthesis. But he thought in things, not in processes. Thesis and Anti-thesis are a polar opposition (or Dualism). And when things are in polar opposition, they just cancel each other out. There can be no movement of thought in a polar opposition. For this you need a Tri-Polar Process. This is what Gotthard Günther tried in his philosophy to do. But since he also thought of logics as things (A) (B) (C) and so on, this was clumsy or even impossible. You need at least three poles of Logics to think the dynamis. Because then you have what is called in Aerodynamics an unstable system. Since it is unstable, the poles (A) (B) (C) can constantly morph into each other. Something like this is at the base of the Holy Trinity of Christianity. And by this we have gotten to the fluidity of logics. And this is very paradox, since because of Aristoteles, (A) (B) (C) must be identical in themselves, otherwise if they were not identical, there could be no Aristoteles logics. (A) equals (A) and (B) equals (B) for all of eternity, and otherwise this kind of logics would be senseless. And there exists no such thing as a Tertium Datur in the Dualism of logics. So if we want to think dynamis, we must do the logics the other way round. Because the triad of (A) (B) (C) is a stable configuration, because they are inter-dependent. This means there are force fields, in a physical metaphor, we could think of a Triplet of Tri-polar magnets which hold each other in balance. Of course that is impossible in physics, but it is a good enough metaphor. So even when (A) (B) (C) are constantly morphing the configuration stays stable. This is also basic mental Geometry because a triangle is the most stable figure of Geometry. Diamonds are more or less triangles (or a Tetractys or a Tetraeder) in 3-d, and this is why diamonds are the most stable and durable and hard materials in the whole of the universe.

https://en.wikipedia.org/wiki/Tetractys

Now a Tetractys is itself a folded tetraeder and then something, a very holy figure. And it was very important to the secret worship of Pythagoreanism. There were four seasons, and the number was also associated with planetary motions and music.^[3]You just have to fold the Tetractys into itself and it becomes something like a 4-D Tetraeder. So I had a vision of Pythagoreanism as it folded itself into 4-D space.

I am thinking this by analogy, but I hope that you can follow this. The electrical engineers knew this very well and thus, they invented tri-polar electricity. When you only have bi-polar electricity you have to do a lot counter-balancing, so this is not so efficient. When you look at a steam locomotive, you see the heavy weights on the wheels to do the counter-balancing. Electrical locomotives are always driven by tri-polar electricity. So the Logics of Tri-Polar Process is also the logics of the Tertium Datur. This was elucidated by Korvin-Krasinski who had stated the human "Körper-Seele-Geist- Einheit", or Body, Soul and Pneuma. See below: Das Pneuma, analog dazu im Hebräischen: Ruach, Nephesh, und Basar. Korvin-Krasinski erklärt dazu: "Sie ist Gegenstand einer wissenschaftlichen Anthropologie gleich wie die Lehre von der triadischen Struktur der menschlichen Geistseele."

And there is another view of the Tri-Polar logics which is called Soteriology or the science of enlightenment. And enlightenment mainly consists in realizing what the Buddha had stated. Everything is process, there may never be stasis. When there is stasis, there is death. Life is all process. When the process of life stops, you are dead. Then there is the skill called morphing and meta-morphing, which one must train very much in life. There is no immortal soul by itself, but one can as a human build something like that. I have written about that in my work on the quantum mind.

http://www.noologie.de/plato.htm

The Theory of Philosophy in a nutshell

AG: Ich bin der Dokter Eisenbart, ich denk' die Philosophie auf meine Art!

Western Philosophy of the Latinized / Romanized kind is a death trap. Not that you will die from doing philosophy, but most of it is just utterly useless. So you will have lost so many precious hours of your life, that you could have spent in a better way: Like going to the movies, or doing some man- or wo-man- handling. When doing Romanized philosophy we are juggling with a whole lot of dead concepts and rotten bad ideas. We all know the joke that having a master's degree in Philosophy will just make you a very educated taxi driver. And this goes deeper to the roots or the radicals as one would say it in Latin. Because one usually thinks that thinking philosophy will make you a better thinker so you have some real benefit from philosophy. But since philosophy is based on so many bad ideas even that is not true. Being able to juggle a whole lot of bad ideas doesn't make you a better thinker. This is a strong statement and it must be given proof for. All the advanced people of humanity, except the Europeans never thought of such a thing as Philosophy. It would never have come to their mInds. Because it is senseless. It is a linguistic trap. The Indo-European language structure leads us into temptation. (See the Lord's prayer, which should be heeded very diligently. Amen.). Words are equivalent with concepts. Truth is defined as the case where the concept adequately mirrors the Real Thing. Kant had already refuted this. There is no way that a concept can ever come close to the "Thing in Itself". Western Philosophy had at its roots, some more intelligent proposals to think the thing, especially with Heraklitos. Heraklitos had said: Everything is process. And the Logos is like fire. There is no better way to state that. The last eminent Philosopher who had understood this was Heidegger, to whom I have devoted a long time of study. When I have the time, I will include the quotations here, which I have somewhere in my earlier works. But that takes time. His work WHD "Was heisst Denken" is the "clavis claviculus". There is no such thing as a thing, and therefore there can be no word for a thing. I have learned that by now. Everything is process. Whitehead was the other eminent philosopher who understood this. His work "Process and Reality" has taken this out to the very dirty details. I have referenced this in my dissertation "Design und Zeit". This is an excerpt.

A quotation of Whitehead's Philosophy

I am citing this here, Chapter 10 of my dissertation:

10. Structures, General Systems Theory, Paticca Samuppada, and the Relation Principle

Western academic philosophical tradition is entirely based on written language. It is a cultural tradition whose main working materials are words and concepts and whose method consists of their systematic ordering (Whitehead 1966: 171-174). In the present context it is important to open avenues to deal with matters that are difficult, or even impossible, to cover in this way. Whitehead has mentioned one aspect of the problem:

Whitehead (1966: 173): There is an insistent presupposition continually sterilizing philosophic thought. It is the belief... that mankind has consciously entertained all the fundamental ideas which are applicable to its existence. Further it is held that human language, in single words or in phrases, explicitly expresses these ideas. I will term this presupposition, "The Fallacy of the Perfect Dictionary." ... The scholar investigates human thought and human achievement, armed with a dictionary. He is the main support of civilized thought... It is obvious that the philosopher needs scholarship, just as he needs science. But both science and scholarship are subsidiary weapons for philosophy...

The fallacy of the perfect dictionary divides philosophers into two schools, namely, the "Critical School," which repudiates speculative philosophy, and the "Speculative School" which includes it. The critical school confines itself to verbal analysis within the limits of the dictionary. The speculative school appeals to direct insight, and endeavours to indicate its meanings by further appeal to situations which promote such specific insights. It then enlarges the dictionary.

"It then enlarges the dictionary" is the salient point of Whitehead's statement in application to the endeavor of this study. But there are strong arguments for the case that there is no such thing as a fixed meaning in symbolization that could be put in a dictionary.

Whitehead (1966: 174): The use of philosophy is to maintain an active novelty of fundamental ideas illuminating the social system... If you like to phrase it so, philosophy is mystical. For mysticism is direct insight into depths as yet unspoken. But the purpose of philosophy is to rationalize mysticism: not by explaining it away, but by introduction of novel verbal characterizations, rationally cöordinated.

To open a way beyond verbal and written description, one must seek in different directions. At a time when alphabet based thinking had scarcely taken hold in ancient Greece, Heraklit (1976: B18) gave the valuable advice: "If you don't aim for the unexpected and the unthinkable, you will never find it: for it is untraceable and inaccessible". It may be that there are "ideas" that have not been verbalized before, and that the 5000-year old dictionary of philosophical ideas of civilized humanity is as yet incomplete, because there exists no entry place for such things that may be thinkable, and imaginable, perhaps even doable, but there exist (as yet) no words for them. And moreover, there might even be essential "ideas" that can never be verbalized. Much work has already been accomplished in this direction in mathematics and music, which cover large areas that are difficult to verbalize, but there are probably more such domains.

Whitehead worked out this paradigm in "Process and Reality" (Whitehead 1969). (All further references in this subsection from this work). Here, he constructs a world system consisting of entities, prehensions, processes, relations, and nexus. (1969: 24, 33):

Whitehead (1969: 24): Actual entities involve each other by reason of their prehensions of each other. There are thus real individual facts of the togetherness of actual entities, which are real, individual, and particular, in the same sense in which actual entities and the prehensions are real, individual, and particular. Any such particular fact of togetherness among actual entities is called a 'nexus' (plural form is written 'nexus'). The ultimate facts of immediate actual experience are actual entities, prehensions and nexus. All else is, for our experience, derivative abstraction.

Whitehead (1969: 33): An actual world is a nexus; and the actual world of one actual entity sinks to the level of a subordinate nexus in actual worlds beyond that actual entity.

Whitehead (1969: 34): It is fundamental to the metaphysical doctrine of the philosophy of organism, that the notion of an actual entity as the unchanging subject of change is completely abandoned. An actual entity is at once the subject experiencing and the superject of its experiences... The ancient doctrine that 'no one crosses the same river twice' is extended. No thinker thinks twice; and, to put the matter more generally, no subject experiences twice... In the philosophy of organism it is not 'substance' which is permanent, but 'form'. Forms suffer changing relations; actual entities 'perpetually perish' subjectively, but are immortal objectively.

Whitehead (1969: 117): The physical world exhibits a bewildering complexity of such societies, favouring each other, competing with each other. The most general examples of such societies are the regular trains of waves, individual electrons, protons, individual molecules, societies of molecules such as inorganic bodies, living cells, and societies of cells such as vegetable and animal bodies.

Whitehead (1969: 118): Thus a molecule is a subordinate society in the structured society which we call the 'living cell'.

Whitehead (1969: 114-115): The appeal to Plato in this section has been an appeal to the facts against the modes of expression prevalent in the last few centuries. These recent modes of expression are partly the outcome of a mixture of theology and philosophy, and are partly due to the Newtonian physics, no longer accepted as a fundamental statement. But language and thought have been framed according to that mould; and it is necessary to remind ourselves that this is not the way in which the world has been described by some of the greatest intellects. Both for Plato and Aristotle the process of the actual world has been conceived as a real incoming of forms into real potentiality, issuing into that real togetherness which is an actual thing. Also, for the Timaeus, the creation of the world is the incoming of a type of order establishing a cosmic epoch. It is not the beginning of matter of fact, but the incoming of a certain type of social order... of the hierarchy of societies composing our present epoch... The physical world is bound together by a general type of relatedness which constitutes it into an extensive continuum.

In the present context, a thorough discussion of Whitehead's work and its principles would be out of place since that would necessitate a dedicated philosophical study by itself. The main purpose here is to demonstrate that it is entirely possible to assume the culture neutral E.O. position of an extraterrestrial sociologist and interpret the whole of the universe in terms of a sociological discourse. Whitehead's work can be taken as philosophical starting position for this. The connection between his work and the later general systems theory workers is shown elsewhere.

Of course his notion of "society" (like a society of molecules) is not the same as a human society[.255]. Here, a more abstract principle is meant, an "analogous structure" as introduced by Salthe. It is the principle of (inter-) relation and inter-dependence. And by this, we could (with some additional work) arrive at the notion that even atoms and chemical compounds are to be considered as "societies" rather than as atomic (isolated or isolable) entities-in-themselves, which would consequently lead to a natural science based on the relation principle. A salient issue of the "society" view is the preference of connectedness and cooperation over isolation and competition, which are the hallmark of Neo-Darwinist discourse. (Montagu 1976: 43-44): "This aspect of cooperation was also formulated early in the biological field by Espinas (Des Societés animales), the Russian workers Kessler (On the law of mutual aid), and Kropotkin (Mutual aid: A factor of evolution)". It is also reflected in the conception of the biosphere in the work of Vernadsky.

A similar position is expressed in the present socio-informational position as expressed by Marijuán (1996: 90), ranging the full spectrum of phenomena from the 'society of vacuum' via the 'society of cells' and the 'society of neurons' up until the 'society of nations'. And extending that even further, we may arrive at a 'society of the universe' as envisioned by Teilhard de Chardin (1981: 264-267).

As Whitehead mentions above (114-115), we can find the origin of this line of thought in western philosophy in Platon's Timaios (Platon 1988: 53 C, 54, 55). When we examine these passages, we find there Platon describing the ultimate building elements of all matter as simple geometrical patterns, triangles, and polygons, and the derived spatial Platonic Solids. (Reale 1993: 488-496). This view of the ultimate composition of the universe is a different statement of the basic principle that the[.257] spatial geometrical relations of the atoms (i.e. the most basic configuration forms of the molecular society, in Whitehead's diction) are what defines the "nature" of chemical compounds. This is corroborated by present (bio-) molecular chemistry:

Kampis (1996: 122): By utilizing the geometrical form as a determiner of interactions, macromolecules recur to an open-ended set of variables, modulated by other molecules...

This gives an indication that it is possible to establish a way for using relation as a general epistemological principle, not only of human affairs, but for building one's world view, the Weltanschauung[.258]. This will be pursued in more detail in the following sections on the Semiosphere and Paticca Samuppada.

Back to the process-essence of the world and the words

As was said above, the European thought structure is a temptation, which we should not let us being led into. (We must daily pray the Lord's prayer. Especially the Philosophers. They should do it 5 times a day). Why is that? Every language of humanity, that was spoken only and not written down is immune to this temptation. Because "spoken only" words are as fluid as all the rest of the world. I have made a long discussion about the problems of writing, based on Platon's discourse Phaidros, which I will include here, if the right time comes. See also:

http://www.noologie.de/infra09.htm

These essays, which I wrote more than 20 years ago, contain all the nucleus "seeds" of thinking, which I had elaborated some more in my dissertation "Design und Zeit". And ever since that, I try to recollect what I had thought more than 20 years ago. This is a process what we call remembering and reminiscence. The business of memory or Mnaemosynae. There is this small book by Aristoteles "On Memory and Reminiscence" which I believe for my purposes is the best book by Aristoteles that I have ever read.

https://www.actingis.com/2013/02/03/remember-recall-reminisce/

https://en.wikipedia.org/wiki/Reminiscence

https://www.merriam-webster.com/dictionary/reminiscence

https://wikidiff.com/reminisce/remember

Heidegger understood the problems of writing very well. His last works are much better than "Sein und Zeit" (S&Z). In S&Z he just juggles around with the concepts Sein, Sinn von Sein, Sein des Seienden, Sinn des Seins des Seienden, and no-one has any idea of what he meant with all those words. No wonder that he was considered the "grösste Dunkel-Denker der gesamten deutschen Philosophie-Geschichte, neben Hegel". Schopenhauer had rightly sought to destroy the "Hegelei" or "Philosophasterei" but there were just too many "Hegelei-Nachbeter", a school called German Idealism. (Which I like to call German Schizophren'ism). Back to Heidegger. In his later years he realized the folly that he had committed in S&Z and he sought to remedy this by writing "Was heisst Denken" (WHD). There he comes back to the fluidity of language. And he constructs his work around this fluidity, in the spirit of Heraklitos. So this is telling the story of Philosophy backwards, and unraveling it.

It is all based on the fallacy of misplaced concreteness (Whitehead). Words that are written in a dictionary become frozen, and lose their meaning, or better, they lose the lingual interconnection of everything that we think. Platon has on the one side led a lengthy discourse on the fallacy of writing in Phaidros, but on the other hand, he came up with the pernicious idea of the concept of the idea. His words Eidolos Eidotes Idea etc. are contained in Phaidros and Seventh Letter. See also:

http://www.noologie.de/infra09.htm

This is a citation from that work:

Für jedes Ding kommen als notwendige Voraussetzungen seiner Erkenntnis drei Punkte in Betracht (71), --

- als vierter Punkt aber die Erkenntnis selbst,

- als fünftes muß man dasjenige setzen, was der eigentliche

Gegenstand der Erkenntnis und das wahrhaft Seiende ist --

1) nämlich erstens der Name (onoma),

2) zweitens der Begriff (logos),

3) drittens das Abbild (eidolon),

4) viertens die wissenschaftliche Erkenntnis (episteme) (72).

5) das Seiende, die Idee

Thinking of an idea as a "thing-in-itself" is just a bad idea. There is no such thing as an idea. This belongs to the realm of the ghosts. And therefore the Platonic concept of the idea should be exorcised from all philosophical discourses, as one exorcises a bad ghost. Since the Catholic church still has some specialists for exorcism, we should turn to them for more help. It is very difficult to get rid of the idea of the idea. Because we all have some ideas (at least sometimes), and we are very proud of our ideas. But beware, an idea is just a product of the mInd, when it does some mInding. And the mInding must be trained, and honed. I relate to this in a later passage, about the Jesuite mInd. The Jesuites are very good at this, to train, and hone the mInd. And all the rest of humanity is so much used to endlessly reverberate and regurgitate false and fake words and concepts and ideas. Which has been treated in the work "Psychology of the Masses" by Gustave LeBon. I just give a short citation of another work where I have enlarged on this:

Die Psychologie der Massen, äh... der Gross-Kollektive

Der Begriff "Gross-Kollektiv" klingt nicht so "politically incorrect" wie "die Masse".[403] Gustave LeBon war einer von denen, die das zuerst erkannt hatten.[404] Das Scheitern der Projekte marxistischer Prägung ist wesentlich darauf zurückzuführen, dass die Kollektiv-Un-Intelligenz der Masse nicht berücksichtigt worden war. Diese Un-Intelligenz der Masse kann sehr wohl auch das Aussterben der Gattung Homo Insipiens bzw. des letzten Menschen nach Nietzsche verursachen. Um die auffallende Un-Intelligenz des Menschen als Massen- (oder Gross-Kollektiv-) Wesen zu verstehen, muss man die unbewussten emotionalen Triebkräfte untersuchen, die aus einer intelligenten Kreatur ein getriebenes, fremdbestimmtes Rädchen in dem Monstrum der Masse machen. In meinen früheren Schriften zu diesem Thema habe ich den Begriff "Im-Perium" gewählt,[405] um anzudeuten, dass es viele Kräfte und Akteure gibt, die ein Inter-esse[406] daran haben, die Menschen in ihrem Einflussbereich in Unmündigkeit zu halten, um ihre Machtposition zu sichern. Dies sind insbesondere die (hl. Allianz von) Religion und Politik, die plutokratische ideologische Wirtschafts-Hegemonie, die Populär-Unterhaltungs-Kultur, aber auch grosse Teile der (Geistes-) Wissenschaften und der politically correcten Publizistik.[407] / [408] / [409] Der Begriff "Im-Perium" ist selbstverständlich aus der Sicht der Noologie etwas ganz anderes als das "Imperium" von Herfried Münkler (und es kam in der Noologie auch ein paar Jahre früher, in 2005 CE). Deswegen sollte das niemand in irgend einen Vergleich oder eine Verbindung bringen. Ich achte auch sorgfältig auf die Unterscheidung, in dem ich mein "Im-Perium" immer mit Bindestrich schreibe. Das ist keine Marotte, sondern notwendig für die Unterscheidung. Der Leitspruch ist: "Imperare Politicum Necesse Est". D.h. Imperien sind eine geschichtliche Notwendigkeit, nach Spengler. Das ist das gemeinsame Leitmotiv zwischen Herfried Münkler und der Noologie.

Gustave LeBon hat die wesentlichen Komponenten der Massenpsychologie Ende des 19. Jh's schon aufgelistet, das war aber, bevor die Ethnologie und die Ethno-Psychoanalyse sowie die Medientheorie ihre wissenschaftliche Arbeit aufgenommen hatten. Wir können die Werke von Sloterdijk und Schmidt-Salomon als verschiedene Versuche für Auswege aus der Problematik auffassen.[410]Michael Schmidt-Salomon vertritt mit seinem evolutionären humanistischen Ansatz auch einen eingebauten Optimismus, der auf der (falsch verstandenen) Idee der Evolution basiert.[411] Denn er nimmt stillschweigend an, dass die "Unsichtbare Hand" der Evolution[412] irgendwie dafür sorgen wird, dass die Menschen mit ihrer Intelligenz auch aus dieser Klemme wieder herausfinden werden.[413] Aber: Aufklärung und Industrialisierung hat nichts mit Evolution zu tun. Leider vergisst dieser Ansatz, dass das nötige Wissen, das dafür vorausgesetzt wird, bei bestenfalls 5% der Welt-Bevölkerung vorhanden ist. Sloterdijk versucht im Schlusskapitel von Z&Z einen erweiterten nicht-eurozentrischen zivilisatorischen Standpunkt zu finden, der vermutlich im Wesentlichen mit Bazon Brock's Theorie der Zivilisation als Unterlassung übereinstimmt. Siehe Z&Z, 354: "... diese Prämissen erfolgreicher Zivilisierungen durch ein hygienisches Programm ergänzt, das die Befreiung vom Geist des Ressentiments auf die Tagesordnung bringt." Allerdings kann man das Kapitel "Realer Kapitalismus: Kollapsverzögerung in gierdynamischen Systemen" von S. 302-312, so interpretieren, dass der Kollaps zwar verzögert werden kann, aber letztlich unvermeidlich ist, nämlich in Form der oben genannten apokalyptischen Zangenbewegung, die rationales Denken und Handeln unmöglich machen wird.

Die Erkenntnis in Ihrem Lauf...

Nietzsche was a pretty good Philosopher. And he had some pretty good ideas. But he was by no means a logician. He could not understand Logics since he had never studied that. When he became a professor, it was because he was very good at the classics. But if he had been at some Jesuite college, he would have known a little bit more about logics. But he didn't and he never was. And that was all: And while he was a pretty good Philosopher, this was Nothing without Logic. So he did some thinking in the rich theory of Punk

Philosophy.

AG: Die Erkenntnis in ihrem Lauf, halten weder Ochs noch Esel auf.

Just as an aside: The parable of "Ochs und Esel" refers directly to the passage in the Bible, the Nativity. This is something that the Theologicans and Philosophers have quite neglected. But this is a very important part of the Soteriology. We may interpret this in two ways. 1) Ochs and Esel, or Oxen and Donkeys were the most important draft and work animals of Antiquity. Without them the civilizations of Antiquity would have been impossible, at least as they could develop in that age. See the books by Jared Diamond on this subject. In those olden times, there was no coal or petrol or electrical machinery. But with the help of these animals, humans could build their civilizations. In Soteriology, the animals must be given their proper place in the Pantheon. They have a very important role in the Spiritual development of humanity. This is why they are present in the Scene of Nativity. 2) So we may comfortably make a Gestalt Switch, or Neurolinguistic Reframing with this pattern. Die Erkenntnis in ihrem Lauf, baute auch vor allem auf Ochs und Esel auf. Even Animals deserve their place in the Heaven of Christianity. Rightly so.

Part IIb: Some Earlier Work on Morphology

Translating the Sator Square: MORTALITY

This is a Special Kind Of Meditation, and some Metaphysics, what one can do with the Sator Square when one treats it as a sort of Kabbalah. In this time it is a multi-dimensional Kabbalah. The words in the first version look like Latin, and as I have said it several times, I don't quite trust the Latin thinking so much, for the reasons that the Romans, especially the rich landowners (the Plutocrats) had become complacent and haughty, and they had imported all those Greek scholars as their House Slaves. But the Romans didn't bother too much to really learn about the old Greek Mythical Traditions. So I do some transfoming of that square into Greek and then try to find out what connections there are with Ancient Greek Mythology. Of course, the "magickal" thing about the square is that if leads the mInd into some sort of incessant wandering / wondering which one can try out when one reads the square a few times in all the cardinal directions. Meaning a Cross Pattern, Left-Right, Right-Left, Up-Down, Bottom up. This has a quite strange effect, and it causes some sort of a meditative state. So I include it here for the more inquisitive minds among the readers. In the end, the goal is to find a Solution To Our Eternal Quest. How we can transcend Our Own Mortality. There Is, A Way, To Transcend Our Own Mortality. For those of Us, Who Can Understand This. The Rest of the World, may comfortably Forget This. And this Sator Square is just the beginning, because we can translate and transform it quite more deeply. This is also called the Meta-Morphology of the Sator Square. See also something in this article, even there we don't talk about Magikc Squares.

https://en.wikipedia.org/wiki/Sator_Square

In particular, this is a square 2D palindrome, which is when a square text admits four symmetries: identity, two diagonal reflections, and 180 degree rotation. As can be seen, the text may be read top-to-bottom, bottom-to-top, left-to-right, or right-to-left; and it may be rotated 180 degrees and still be read in all those ways. The Sator Square is the earliest dateable 2D palindrome. It was found in the ruins of Pompeii, at Herculaneum, a city buried in the ash of Mount Vesuvius in 79 AD. It consists of a sentence written in Latin: "Sator Arepo Tenet Opera Rotas." Its translation has been the subject of speculation with no clear consensus; see below for details. Other 2D Palindrome examples may be found carved on stone tablets or pressed into clay before being fired.

The ORIGINAL OF THE ORIGINES:

S A T O R

A R E P O

T E N E T

O P E R A

R O T A S

First Translation:

SATOR => SALVATOR,

means in Ancient Greek SOTER

Therefore SALVATOR => SATOR

We translate sAtOr => sEtOr

A -> E

S E T O R

E R E P O

T E N E T

O P E R E

R O T E S

Second Translation:

S A T O R

A R E P O

T E N E T

O P E R A

R O T A S

A -> O

O -> E

S O T E R

O R E P E

T E N E T

E P E R O

R E T O S

Third Translation:

T -> Ph

S O Ph E R

O R E Phe E

Ph E N E Phe

E Phe E R O

R E Ph O S

S O Ph E R is straight forward: SOPHOS or SOPHIA.

O R E Phe E is ORPHEUS or the Dream Time mind. Morpheus.

Ph E N E Phe is Phainomena or what we think when we use our Reality Day-Time consciousness.

E Phe E R O is Epheromenos, or the apples of the Hesperides which are the fruits of eternity.

R E Ph O S is Erephos -> Eros -> Erebos -> And Hades.

Some History of Morphology

On the following www-pages of Noologie we find some more of the theoretical foundations of Morphology or Cultural Morphology which I have written in some earlier years.

The design.htm files are from my dissertation of 1999.

http://www.noologie.de/desn24.htm#Heading130

http://www.noologie.de/desn09.htm#Heading32

http://www.noologie.de/desn17.htm

http://www.noologie.de/faust.htm

http://www.noologie.de/morph.pdf

I have been working on Morphology since about 1980. So this has been quite a long time. I first picked up Spengler and Goethe and I unterstood something of their thinking. I had already known the work of Joseph Campbell and I had read extensively the works of the Indian Advaita Vedanta philosophy of Shankara, then the Buddhist tradition like the works of Nagarjuna, which I consider the highest achievement that the Buddhist tradition could ever come up with. I like clear, cold Logic the most, and this is the Nagarjuna Style. No embellishments, no superfluous rituals or prescriptions for lifestyle, praying, and doing offerings etc. pp. And the other Scriptures that all what those different Buddhist schools had produced, were not so much to my liking. Like the Mahayana Buddhism or even the Trantrayana of the Tibetans. The Dalai Lama belongs to one of these schools. But these are more or less the Tibetan Bon traditions with a veneer of Buddhism on top of it. It is pretty much like the Japanese Shinto, like the Yamabushi who morphed into Shingon Buddhists. Beneath that veneer of Buddhism there always remained the Shinto. And since the Japanese are very pragmatic about religion they couldn't care less what kind of name that religion called itself.

https://studybuddhism.com/en/advanced-studies/history-culture/buddhism-in-tibet/the-origin-of-the-yellow-hat

https://stallman.org/articles/yellow-hat.html

https://www.britannica.com/topic/Dalai-Lama

http://factsanddetails.com/china/cat6/sub34/item221.html

14th Dalai Lama and 17th Karmapa historic discussion on Four Sects of Tibetan Buddhism

https://www.youtube.com/watch?v=1FTkJyN5M_o

https://de.wikipedia.org/wiki/Gelug

https://en.wikipedia.org/wiki/Bon

http://www.spiritwiki.de/w/B%C3%B6n

Introduction to Bon Tradition

https://www.youtube.com/watch?v=yhm1vSWwFYw

Tenzin Wangyal Rinpoche on Bon Buddhism - Interview

https://www.youtube.com/watch?v=eF1VkSdXmVI

The Definition of Expounding

I just give the definition of expounding again: You pound on something so long and so hard until it becomes Ex. "Ex arachaes hoti proton genet auton", as the good Hesiodos and the good Homeros used to say. The quotes are identical in both works. So someone must have cribbed something from the other one. I have no idea to whom the copyright belongs, since at those olden times, there existed no copyright. This secret knowledge was so secret that you could put it out plainly in the open, and there were just a few initiates who could understand that. It was very privileged knowledge that had been totally lost to the sages of the Library of Alexandria around 300-200 BCE, when they morphed that into the common language of the Hellenistic Empires which was the Koinae.

Trying to do some Meditation "in Vain" or "In the vein of..."

And I also don't like to sit for long, long hours, on the floor, trying to do some meditation, and concentrating on Doing Nothing and Thinking Nothing. In this exercise I never made any progress at all. The Asian Style of meditation just didn't suit my restless mInd so well. I could never get any quietness of mInd at all. I then came to my own conclusion that the Faustian North-European (mind you not the South-European) mInd is not suited to the Asian kind of Doing Nothing At All. (See also Spengler's discussion of the Faustian mInd). So I invented my own Deep Meditation, and this is a very time saving meditation. When I am brushing my teeth or do the shaving I also go into Deep Meditation. and that is pretty economical in terms of time saving. One may call it the multi-tasking of Meditation. And this is also quite correct according to the Zen tradition. Whatever one does, one must do it with the utter awareness, and utter concentration. I have said that in an article in Part I. This is like the raking of a Zen Stone Garden. For all the outsiders, this is just some raking, and moving some pebbles. But for the expert practicioner it is always Deep Meditation. I hope that I have understood this part of the Zen meditation.

https://en.wikipedia.org/wiki/The_Decline_of_the_West

https://gutenberg.spiegel.de/buch/der-untergang-des-abendlandes-erster-band-5332/1

Some Experiences with Zen meditation

So my experiences with Zen meditation were of a similar kind: I didn't make it to Enlightenment, however hard I tried it. Even though I like some of the ideas of Zen very much. But not the endless cycles of Meditation. I go more for Instant Enlightenment, like the Satori. And since the Zen Buddhists also know the Equivalent of Shunyata = Emptiness, I liked that also. In Japanese, the Shunyata is Muh. I purposely write it Muh because it gives me some occasions to concoct some nice jokes. I have collected some of them in Noologie I. The Zen jokes are quite nice, because in a good joke, there is always a piece of en-light-en-ment. Which one good Zen Sage in Germany called: "Die grosse Erleichterung". Because the light-en' ing process makes you so much lighter. And this I liked very much. It takes away so much of the seriousnes of the business of Enlightenment, and figuratively, when you lighten yourself a bit, you become so much lighter, and then you will at one far far away day, be able to be so light, that you can just hover up like a balloon into the Satori. I really like those word plays around the light and the lightness. And they allow one a kind of Heidergger style of thinking in the Pidgin Latin that is called the English language. I like very much a recent article by Patrice Ayme', where he does some expounding on the matter of English language derivation. In fact the language of the lower classes is a mixture of all the Nordic people who had invaded the isles in repeated successions. The language of the higher classes is all derived from Latin. I could appreciate this, that my otherwise quite boring schooling in Latin helped me very much to understand everything of the high-class English literature because it is almost purely Latin.

http://www.noologie.de/noo06.htm#Heading285

https://patriceayme.wordpress.com/2019/06/14/french-mandarin-indo-european-languages-why-multilingualism-brings-higher-wisdom/

Some Hands-On Experience with the Indian Way of Life

I have had some Hands-On Experience of the Indian way of life, and I didn't like this very much. The Indian Life ist full of filth, and the utter Cretinism of the Indian lower populace. The Indians are used to shit in all the open, where they go and stand. This is not only disgusting for a Westerner, but in the Monsoon time, the rain washes and distributes all those feces in all directions. And because each rain drop impact is like a little explosion, it also throws all those nice bacteria and viruses in the air, to be carried with the wind. And these harmful critters are so small, that they are like Brownian particles. The Brownian motion Means that any particle under a certain size will remain suspended in the air practically forever. So it is just like the very fine Sahara Dust that can also stay in the air for a indefinitely long time. The articles below show that the Sahara Dust is carried by the trade winds to the Caribbean islands and to the Amazon Basin. It has been noted by some medical researchers that the people of the Caribbean islands have an abnormally high incidence of respiratory diseases like Asthma, and this is because of the Sahara Dust. This dust is laden with very very old bacteria and then some more. It is quite a miracle of Nature, that there can be 10.000 year old bacteria spores, that can be carried as far away as South America. Now that means that in India, when you are there in the Monsoon season, you just have to take a few inhale breaths and you are likely to catch a few dangerous microbes or viruses. When one visits India, one should always have some kind of a biological hazard breathing filter. I mean this in all seriousness.

(I have not found the exact size in the wiki article).

https://en.wikipedia.org/wiki/Brownian_motion

https://www.getsurrey.co.uk/news/surrey-news/saharan-dust-covers-cars-fine-16173279

http://theconversation.com/explainer-what-dust-from-the-sahara-does-to-you-and-the-planet-57373

https://earthobservatory.nasa.gov/images/144970/choking-on-saharan-dust

https://www.pure-air-zone.com/single-post/2017/10/20/Microorganisms-in-desert-dust-are-they-dangerous-for-human-health

https://www.researchgate.net/publication/229152276_Health_effects_from_Sahara_dust_episodes_in_Europe_Literature_review_and_research_gaps

Brownian motion or pedesis (from Ancient Greek: πήδησις /pέːdεːsis/ "leaping") is the random motion of particles suspended in a fluid (a liquid or a gas) resulting from their collision with the fast-moving molecules in the fluid.^[2]

This pattern of motion typically alternates random fluctuations in a particle's position inside a fluid sub-domain with a relocation to another sub-domain. Each relocation is followed by more fluctuations within the new closed volume. This pattern describes a fluid at thermal equilibrium, defined by a given temperature. Within such a fluid, there exists no preferential direction of flow as in transport phenomena. More specifically, the fluid's overall linear and angular momenta remain null over time. It is important also to note that the kinetic energies of the molecular Brownian motions, together with those of molecular rotations and vibrations, sum up to the caloric component of a fluid's internal energy.

This motion is named after the botanist Robert Brown, who first described the phenomenon in 1827, while looking through a microscope at pollen of the plant Clarkia pulchella immersed in water. In 1905, almost eighty years later, theoretical physicist Albert Einstein published a paper where he modeled the motion of the pollen as being moved by individual water molecules, making one of his first big contributions to science.^[3] This explanation of Brownian motion served as convincing evidence that atoms and molecules exist and was further verified experimentally by Jean Perrin in 1908. Perrin was awarded the Nobel Prize in Physics in 1926 "for his work on the discontinuous structure of matter".^[4]The direction of the force of atomic bombardment is constantly changing, and at different times the particle is hit more on one side than another, leading to the seemingly random nature of the motion.

The many-body interactions that yield the Brownian pattern cannot be solved by a model accounting for every involved molecule. In consequence, only probabilistic models applied to molecular populationscan be employed to describe it. Two such models of the statistical mechanics, due to Einstein and Smoluchowski are presented below. Another, pure probabilistic class of models is the class of the stochastic process models. There exist both simpler and more complicated stochastic processes which in extreme ("taken to the limit")^[^{citation needed}^] may describe the Brownian Motion (see random walk and Donsker's theorem).

About the Neo-Vedanta

So I came to think that the Neo-Vedanta is indeed a 'universal illusionism' as is spelled out in the article on Vedanta below. So the good Ramakrishna, Vivekananda and some of their later Epigones were just a sort of Indian Laziness and Sloth disguised as Spirituality. ... As Aurobindo phrased it, philosophers need to move from 'universal illusionism' to 'universal realism'... I would add on top of that 'universal cretinism'. The modes of (not so-) thinking of the Pop Vedanta are like an Indian version of Hegelism, where you just exchanged the "Geist" with the "Para-Brahman". The name is different, but the thought structure behind it is identical. It is a Mnism of "there is no existence of anything but the Para-Brahman". And I think that this just another kind of Niflheim thinking. Niflheim is the Abode of Nebulous Thinking which is also the Highest Summit of the Chinese (not so-) spiritual Philosophy. The Grand Master of Chinese Philosophy was always called: "Der Grosse Nebelhafte". The Grand Master of Nebulous Thinking. The same as the Neo-Vedanta.

Gaudapada, Adi Shankara and Advaita Vedanta

Main articles: Advaita Vedanta and Gaudapada

Gaudapada (c. 6th century CE),^[45] was the teacher or a more distant predecessor of Govindapada,^[46] the teacher of Adi Shankara. Shankara is widely considered as the founder of Advaita Vedanta.^[16] Gaudapada's treatise, the Kārikā—also known as the Māṇḍukya Kārikā or the Āgama Śāstra^[47]—is the earliest surviving complete text on Advaita Vedanta.^{[note 9]}

Gaudapada's Kārikā relied on the Mandukya, Brihadaranyaka and Chhandogya Upanishads.^[51] In the Kārikā, Advaita (non-dualism) is established on rational grounds (upapatti) independent of scriptural revelation; its arguments are devoid of all religious, mystical or scholastic elements. Scholars are divided on a possible influence of Buddhism on Gaudapada's philosophy.^{[note 10]} The fact that Shankara, in addition to the Brahma Sutras, the principal Upanishads and the Bhagvad Gita, wrote an independent commentary on the Kārikā proves its importance in Vedāntic literature.^[52]

Adi Shankara (788–820), elaborated on Gaudapada's work and more ancient scholarship to write detailed commentaries on the Prasthanatrayi and the Kārikā. The Mandukya Upanishad and the Kārikā have been described by Shankara as containing "the epitome of the substance of the import of Vedanta".^[52] It was Shankara who integrated Gaudapada work with the ancient Brahma Sutras, "and give it a locus classicus" alongside the realistic strain of the Brahma Sutras.^[53]^{[note 11]} His interpretation, including works ascribed to him, has become the normative interpretation of Advaita Vedanta.^[54]^{[note 12]}

A noted contemporary of Shankara was Maṇḍana Miśra, who regarded Mimamsa and Vedanta as forming a single system and advocated their combination known as Karma-jnana-samuchchaya-vada.^[57]^{[note 13]} The treatise on the differences between the Vedanta school and the Mimamsa school was a contribution of Adi Shankara. Advaita Vedanta rejects rituals in favor of renunciation, for example.^[58]

Ramanuja and Vishishtadvaita Vedanta

Rāmānuja (1017–1137 CE) was the most influential philosopher in the Vishishtadvaita tradition. As the philosophical architect of Vishishtadvaita, he taught qualified non-dualism.^[59] Ramanuja's teacher, Yadava Prakasha, followed the Advaita monastic tradition. Tradition has it that Ramanuja disagreed with Yadava and Advaita Vedanta, and instead followed Nathamuni and Yāmuna. Ramanuja reconciled the Prasthanatrayi with the theism and philosophy of the Vaishnava Alvars poet-saints.^[60] Ramanuja wrote a number of influential texts, such as a bhasya on the Brahma Sutras and the Bhagavad Gita, all in Sanskrit.^[61]

Neo-Vedanta

Main articles: Neo-Vedanta, Hindu nationalism, and Hindu reform movements

Neo-Vedanta, variously called as "Hindu modernism", "neo-Hinduism", and "neo-Advaita", is a term that denotes some novel interpretations of Hinduism that developed in the 19th century,^[140] presumably as a reaction to the colonial British rule.^[141] King (2002, pp. 129–135) writes that these notions accorded the Hindu nationalists an opportunity to attempt the construction of a nationalist ideology to help unite the Hindus to fight colonial oppression. Western orientalists, in their search for its "essence", attempted to formulate a notion of "Hinduism" based on a single interpretation of Vedanta as a unified body of religious praxis.^[142] This was contra-factual as, historically, Hinduism and Vedanta had always accepted a diversity of traditions. King (1999, pp. 133–136) asserts that the neo-Vedantic theory of "overarching tolerance and acceptance" was used by the Hindu reformers, together with the ideas of Universalism and Perennialism, to challenge the polemic dogmatism of Judaeo-Christian-Islamic missionaries against the Hindus.

The neo-Vedantins argued that the six orthodox schools of Hindu philosophy were perspectives on a single truth, all valid and complementary to each other.^[143] Halbfass (2007, p. 307) sees these interpretations as incorporating western ideas^[144] into traditional systems, especially Advaita Vedanta.^[145] It is the modern form of Advaita Vedanta, states King (1999, p. 135), the neo-Vedantists subsumed the Buddhist philosophies as part of the Vedanta tradition^{[note 21]} and then argued that all the world religions are same "non-dualistic position as the philosophia perennis", ignoring the differences within and outside of Hinduism.^[147] According to Gier (2000, p. 140), neo-Vedanta is Advaita Vedanta which accepts universal realism:

Ramakrishna, Vivekananda and Aurobindo have been labeled neo-Vedantists (the latter called it realistic Advaita), a view of Vedanta that rejects the Advaitins' idea that the world is illusory. As Aurobindo phrased it, philosophers need to move from 'universal illusionism' to 'universal realism', in the strict philosophical sense of assuming the world to be fully real.

A major proponent in the popularization of this Universalist and Perennialist interpretation of Advaita Vedanta was Vivekananda,^[148] who played a major role in the revival of Hinduism.^[149] He was also instrumental in the spread of Advaita Vedanta to the West via the Vedanta Society, the international arm of the Ramakrishna Order.^[150]^[^page needed^]

Criticism of Neo-Vedanta label

Nicholson (2010, p. 2) writes that the attempts at integration which came to be known as neo-Vedanta were evident as early as between the 12th and the 16th century−

... certain thinkers began to treat as a single whole the diverse philosophical teachings of the Upanishads, epics, Puranas, and the schools known retrospectively as the "six systems" (saddarsana) of mainstream Hindu philosophy.^{[note 22]}

Matilal criticizes Neo-Hinduism as an oddity developed by West-inspired Western Indologists and attributes it to the flawed Western perception of Hinduism in modern India. In his scathing criticism of this school of reasoning, Matilal (2002, pp. 403–404) says:

The so-called 'traditional' outlook is in fact a construction. Indian history shows that the tradition itself was self-conscious and critical of itself, sometimes overtly and sometimes covertly. It was never free from internal tensions due to the inequalities that persisted in a hierarchical society, nor was it without confrontation and challenge throughout its history. Hence Gandhi, Vivekananda and Tagore were not simply 'transplants from Western culture, products arising solely from confrontation with the west.

...It is rather odd that, although the early Indologists' romantic dream of discovering a pure (and probably primitive, according to some) form of Hinduism (or Buddhism as the case may be) now stands discredited in many quarters; concepts like neo-Hinduism are still bandied about as

substantial ideas or faultless explanation tools by the Western 'analytic' historians as well as the West-inspired historians of India.

On Vedanta

https://en.wikipedia.org/wiki/Vedanta

Vedanta (/vɪˈdɑːntə/; Sanskrit: (unreadable): Vedānta) or Uttara Mīmāṃsā is one of the six (āstika) schools of Hindu philosophy. Vedanta literally means "end of the Vedas", reflecting ideas that emerged from the speculations and philosophies contained in the Upanishads. It does not stand for one comprehensive or unifying doctrine. Rather it is an umbrella term for many sub-traditions, ranging from dualism to non-dualism, all of which developed on the basis of a common textual connection called the Prasthanatrayi. The Prasthanatrayi is a collective term for the Principal Upanishads, the Brahma Sutras and the Bhagavad Gita.

All Vedanta schools, in their deliberations, concern themselves with the following three categories but differ in their views regarding the concept and the relations between them: Brahman – the ultimate metaphysical reality, Ātman / Jivātman – the individual soul or self, and Prakriti – the empirical world, ever-changing physical universe, body and matter.

Some of the better known sub-traditions of Vedanta include Advaita (non-dualism), Vishishtadvaita (qualified non-dualism), and Dvaita (dualism). Most other Vedantic sub-traditions are subsumed under the term Bhedabheda (difference and non-difference). Over time, Vedanta adopted ideas from other orthodox (āstika) schools like Yoga and Nyaya, and, through this syncretism, became the most prominent school of Hinduism. Many extant forms of Vaishnavism, Shaivism and Shaktism have been significantly shaped and influenced by the doctrines of different schools of Vedanta. The Vedanta school has had a historic and central influence on Hinduism.

Tibetan Bon

https://en.wikipedia.org/wiki/Bon

Bon, also spelled Bön^[2] (Tibetan: བོན་, Wylie: bon, Lhasa dialect: [pʰø̃̀]), is the native Tibetan folk religion. It is characterized by Animism, Shamanism and ancestor worship. Mystic rituals, spells, sacrifices for gods and spirits, and spirit manipulation are common elements in the native Tibetan traditions. It was the major religion in large parts of Tibet and some other parts of China until the 7th century. Many current traditions of Tibetan Buddhism were influenced by the native Bon religion.^[3]^[4]

According to traditional Bon beliefs and legends, the Bon religion predates the arrival of Buddhism in Tibet. According to the scholar and Buddhist master Chogyal Namkhai Norbu Rinpoche, there is clear manuscript evidence confirming the existence of fully articulated Bon doctrine and practice prior to the forcible annexation of the Bon kingdom of Zhangzhung in the 8th century CE by Tibetan king Trisong Deutsung: "It is very clearly stated in the ancient lineage-manuscripts of Bon, known as Srid-rGyud, during the reign of the Buddhist King Trisong Deutsen, that the tradition of Bon and its founder both first started [centuries earlier] in Zhangzhung."^[5]

About Daoistic Philosophy

I also read some of the more important Daoistic writings. But I realized that the problem of un-tranlatability (or in-commensurability) of the ancient Chinese mInd could not be overcome by a translation. And so I tried to learn some Chinese, but I just got to learn Nie Hau, and Chie Chie. And I always delight some Chinese when I say this to them. I can even do the Chie Chie in the Cantonese way, where it is pronnouced like TSchSchÖ TSchSchÖ. I am always amazed what strange Zischen and Gargling Sound the Chinese can produce. As I say it, a Eurpean can only produce these sounds when brushing the teeth and then gargling some mouth wash.

How it is to be a living Fossil, like a Dinosaur who slept 50 Million Years

I can call myself a living fossil, like a Dinosaur who had slept for about 50 million years in a forgotten corner of the planet Earth, just like the good Godzilla. And now he just was awoken by some startling thing, like an en-light-ening. When you have an en-light-ening, this just jolts you out of your dreams. Even if we were just about a moment ago so deep deep down in our sleep. But now we have been wakened up to re-collect our 50 million years of Dream-Time Processing. We call this the Ana-Mnaesis according to Aristoteles. This means to climb back up very high to the top of your forgotten memories that vanished when you took your drink from the River Laethae. This is also the A-Laethae'eia. This is even better than Kaiser Barbarossa who had been sleeping for just about 1171 years quite up to the day of the writing of this text, which was also around 10 June 2019. 1190 and 2019 for make some interesting number permutations. Which give us 2190. This is a quite interesting date and it is the 1000 year jubilee of the death, er the Great Samadhi of our good Emperor Kaiser Friedrich Barbarossa. Because the legend has it, that he will resurrect again at exactly 1000 years after his death.

Baudolino by Umberto Eco

If you want to get more mythology on that you may read Baudolino by Umberto Eco. The quote below is a very short abstract. But I can give a better abstract. Because for everyone who knows the old mythologies of some strange countries with something like a river consisting of stones, and the Gigantic Bird Roc or Roch, the White Huns, this is all quite well known. So the good Umberto did just a quite simple rehash of some old mythologies. Except for one thing. The River of Stones exists, once in a while, and so this part of the story is based on Reality. The phenomenon is also called a Lahar, and it happens mostly in regions where there are tall and steep Volkanoes the are deeply covered with ice. When there is a Volkanik Eruption, that melts about a Megaton of Ice, which then flows downhill quite fast at around 100 up to 200 km/hr depending on the steepness of the grade. It consists of a watery slurry into which are mixed so many megatons of stones, rubble, and everything that once stood in its way. Because of that very high density of the slurry, it can carry with it huge Boulders of maybe 100 tons. Some Scientists found such boulders somewhere in the pampas of the Great Plains of the USA, and they wondered how those boulders could have gotten there. It was not the Ice Sheet that had transported them, but when the Ice Age began to recede, there were huge Ice Dams which blocked the flow of the water from the molten Ice Sheet. Then suddenly the Ice Dam broke, and the amount of water released was it the order of magnitude of a Great Lake in the USA. The eruption of Mt. St. Helens was one good example, but on a much smaller scale. There is one video filmed in Afghanistan but it can occur everywhere where to conditions are right.

Rivers of Stone

There are some quite interesting videos which show just that: A River of Stones. Lahar.

This video is a very strange river of stones and not water.

https://www.youtube.com/watch?v=NQDr4kUKtxY

Revealing the mysterious river of stones

https://www.youtube.com/watch?v=9bb4Ng39Clk

A River of Rocks and Stones in Afghanistan

https://www.youtube.com/watch?v=5knMsqqioKs

The Lahar

https://volcanoes.usgs.gov/vhp/lahars.html

Lahar is an Indonesian term that describes a hot or cold mixture of water and rock fragments that flows down the slopes of a volcano and typically enters a river valley. Small seasonal events are sometimes referred to as "debris flows", especially in the Cascades. Lahars generally occur on or near stratovolcanoes, such as those of the Aleutian volcanic arc in Alaska and the Cascade Range in the Western U.S.

A moving lahar looks like a roiling slurry of wet concrete, and as it rushes downstream, the size, speed, and amount of material carried can constantly change. The initial flow may be relatively small, but a lahar may grow in volume as it entrains and incorporates anything in its path – rocks, soil, vegetation, and even buildings and bridges. The flowing slurry may consume additional water through melting of snow and ice or by engulfing river or lake water. Voluminous lahars commonly grow to more than 10 times their initial size as they move downslope. In steep areas, lahars can exceed speeds of 200 km/hr (120 mi/hr), but as they move farther away from a volcano and decelerate in lowland areas, they eventually begin to deposit some of the load and decrease in size.

https://en.wikipedia.org/wiki/Stone_run

A stone run (called also stone river, stone stream or stone sea^[1]) is a rock landform, resulting from the erosion of particular rock varieties caused by freezing-thawing cycles taking place in periglacial conditions during the last Ice Age.^[2] The actual formation of stone runs involved five processes: weathering, solifluction, frost heaving, frost sorting, and washing.^[3] The stone runs are essentially different from moraines, rock glaciers, and rock flows or other rock phenomena involving the actual flow of rock blocks under stress that is sufficient to break down the cement or to cause crushing of the angularities and points of the boulders.^[4] By contrast, the stone run boulders are fixed quite stably, providing for safer climbing and crossing of the run.

Stone runs are accumulations of boulders with no finer material between them. In the Falklands, they occur on slopes of between 1 and 10 degrees, and are the product of mass-movement and stone sorting during past periods of cold climate. They everywhere occur in association with poorly sorted, clay-rich solifluction deposits ^[5]

Baudolino wikipedia

https://en.wikipedia.org/wiki/Baudolino

In the year of 1204, Baudolino of Alessandria enters Constantinople, unaware of the Fourth Crusade that has thrown the city into chaos. In the confusion, he meets Niketas Choniates and saves his life. Niketas is amazed by his language genius, speaking many languages he has never heard, and on the question: if he is not part of the crusade, who is he? Baudolino begins to recount his life story to Niketas.

His story begins in 1155, when Baudolino – a highly talented Italian peasant boy – is sold to and adopted by the emperor Frederick I. At court and on the battlefield, he is educated in reading and writing Latin and learns about the power struggles and battles of northern Italy at the time. He is sent to Paris to become a scholar.

In Paris, he gains friends (such as the Archpoet, Abdul, Robert de Boron and Kyot, the purported source of Wolfram von Eschenbach's Parzival) and learns about the legendary kingdom of Prester John. From this event onward, Baudolino dreams of reaching this fabled land.

Baudolino

https://en.wikipedia.org/wiki/Baudolino

Baudolino is a 2000 novel by Umberto Eco about the adventures of a man named Baudolino in the known and mythical Christian world of the 12th century.

Baudolino was translated into English in 2001 by William Weaver. The novel presented a number of particular difficulties in translation, not the least of which is that there are ten or so pages written in a made-up language that is a mixture of Latin, medieval Italian and other languages (intended to reconstruct how a barely-literate Italian peasant boy of the 12th century would have tried to write in the vernacular).

Contents of Baudolino

https://libros-gratis.com/ebooks/baudolino-umberto-eco/

En una zona del bajo Piamonte donde años después se fundaría la ciudad de Alessandria, el fantasioso y embustero Baudolino conquista a Federico Barbarroja y se convierte en su hijo adoptivo. Baudolino inventa historias que se transforman en Historia y, empujado por la imaginación de su ahijado, Federico emprende una cruzada por restituir al Preste Juan las más prestigiosa reliquia de la cristiandad, el Santo Grial. Federico muere en el intento, y será Baudolino quien continúe el viaje hacia tierras lejanas, desafiando monstruos y enamorando a la más singular de las hijas de Eva. Aventura picaresca, novela histórica, relato de un delito imposible, teatro de invenciones lingüísticas hilarantes, esta obra es una celebarción del mito y la utopía..

The mysterious 36.000 year cycle of Giordano Bruno

And we have still another surprise waiting for us. And this is the mysterious 36.000 year cycle of Giordano Bruno in his "Ash Wednesday Supper". This is quite an odd cycle because it doesn't coincide with the precession of the equinoxes. Now there is another great mystery. Because most likely, it will be the return of "The Dark Sun" which is exactly that. It is a deep brown star, a so-called brown dwarf star. It is about the size of the Sun, or maybe an order of magnitudes smaller than the Sol Invictus, the central star of our Solar System. And this dark star is out in the very depths of the Solar System. And it orbits at around a 36.000 year cycle, and this orbit is a very elongated ellipsis. It is very far from the sun at its Aphelion, but it comes quite close in its Perihelion. This is quite a harrowing story. Because its Aphelion will be between 2170 and 2190.

https://ipfs.io/ipfs/QmXoypizjW3WknFiJnKLwHCnL72vedxjQkDDP1mXWo6uco/wiki/Perihelion_and_aphelion.html

The perihelion is the point in the orbit of a celestial body where it is nearest to its orbital focus, generally a star. It is the opposite of aphelion, which is the point in the orbit where the celestial body is farthest from its focus.^[1]

The word "perihelion" stems from the Ancient Greek words "peri", meaning "near", and "helios", meaning "the Sun". "Aphelion" derives from the preposition "apo", meaning "away, off, apart". (The similar words "perigee" and "apogee" refer to the nearest and furthest points in some object's orbit around the Earth.)

According to Kepler's first law of planetary motion, all planets, comets, and asteroids in the Solar System have approximately elliptical orbits around the Sun.^{[2]
(It is only approximate because the ellipse the body traces in any single orbit
does not end exactly where it begins, due to precession.)
Hence, an orbiting body has a closest and a farthest point from its parent
object, that is, a perihelion and an aphelion. Each extreme is known as an apsis. Orbital
eccentricity measures the flatness (departure from a perfect circle) of
the orbit.}

https://libros-gratis.com/ebooks/baudolino-umberto-eco/

hacia tierras lejanas, desafiando monstruos y enamorando a la más singular de las hijas de Eva. Aventura picaresca, novela histórica, relato de un delito imposible, teatro de invenciones lingüísticas hilarantes, esta obra es una celebarción del mito y la utopía.. Descargar Baudolino – Umberto Eco PDF gratis

https://en.wikipedia.org/wiki/Frederick_I,_Holy_Roman_Emperor

Frederick I (German: Friedrich I., Italian: Federico I; 1122 – 10 June 1190), also known as Frederick Barbarossa (Italian: Federico Barbarossa), was the Holy Roman Emperor from 2 January 1155 until his death.

https://en.wikipedia.org/wiki/Apollo_Guidance_Computer

Central registers

The AGC had four 16-bit registers for general computational use, called the central registers:

There were also four locations in core memory, at addresses 20-23, dubbed editing locations because whatever was stored there would emerge shifted or rotated by one bit position, except for one that shifted right seven bit positions, to extract one of the seven-bit interpretive op. codes that were packed two to a word. This was common to Block I and Block II AGCs.

https://en.wikipedia.org/wiki/PDP-11

The PDP-11 is a series of 16-bit minicomputers sold by Digital Equipment Corporation (DEC) from 1970 into the 1990s, one of a succession of products in the PDP series. In total, around 600,000 PDP-11s of all models were sold, making it one of DEC's most successful product lines. The PDP-11 is considered by some experts^[1][2][3] to be the most popular minicomputer ever.

The PDP-11 included a number of innovative features in its instruction set and additional general-purpose registers that made it much easier to program than earlier models in the series. Additionally, the innovative Unibus system allowed external devices to be easily interfaced to the system using direct memory access, opening the system to a wide variety of peripherals. The PDP-11 replaced the PDP-8 in many real-time applications, although both product lines lived in parallel for more than 10 years. But the ease of programming of the PDP-11 made it very popular for general purpose computing uses as well.

The design of the PDP-11 inspired the design of late-1970s microprocessors including the Intel x86^[1] and the Motorola 68000. Design features of PDP-11 operating systems, as well as other operating systems from Digital Equipment, influenced the design of other operating systems such as CP/M and hence also MS-DOS. The first officially named version of Unix ran on the PDP-11/20 in 1970. It is commonly stated that the C programming language took advantage of several low-level PDP-11–dependent programming features,^[4] albeit not originally by design.^[5]

https://www.youtube.com/watch?v=nOcFiGl5Vy4

Determine if a binary tree is height-balanced | GeeksforGeeks

https://www.youtube.com/watch?v=qIdVVH1tKM4

Convert a normal BST to Balanced BST | GeeksforGeeks

https://www.youtube.com/watch?v=ElUqyFsddvo

10.1 AVL Tree - Insertion and Rotations

https://www.youtube.com/watch?v=jDM6_TnYIqE

https://en.wikipedia.org/wiki/Binary_tree

In computer science, a binary tree is a tree data structure in which each node has at most two children, which are referred to as the left child and the right child. A recursive definition using just set theory notions is that a (non-empty) binary tree is a tuple (L, S, R), where L and R are binary trees or the empty set and Sis a singleton set.^[1] Some authors allow the binary tree to be the empty set as well.^[2]

From a graph theory perspective, binary (and K-ary) trees as defined here are actually arborescences.^[3] A binary tree may thus be also called a bifurcating arborescence^[3]—a term which appears in some very old programming books,^[4] before the modern computer science terminology prevailed. It is also possible to interpret a binary tree as an undirected, rather than a directed graph, in which case a binary tree is an ordered, rooted tree.^[5] Some authors use rooted binary tree instead of binary tree to emphasize the fact that the tree is rooted, but as defined above, a binary tree is always rooted.^[6] A binary tree is a special case of an ordered K-ary tree, where k is 2.

http://user.it.uu.se/~justin/Teaching/PK2/Slides/AVLtrees.pdf

https://en.wikipedia.org/wiki/Self-balancing_binary_search_tree

In computer science, a self-balancing (or height-balanced) binary search tree is any node-based binary search tree that automatically keeps its height (maximal number of levels below the root) small in the face of arbitrary item insertions and deletions.^[1]

These structures provide efficient implementations for mutable ordered lists, and can be used for other abstract data structures such as associative arrays, priority queues and sets.

The red–black tree, which is a type of self-balancing binary search tree, was called symmetric binary B-tree^[2] and was renamed but can still be confused with the generic concept of self-balancing binary search tree because of the initials.

http://www.cs.uni.edu/~okane/source/ISR/isr.html

Introduction

The purpose of this text is to illustrate several basic information storage and retrieval techniques through real world data experiments. Information retrieval is the art of identifying similarities between queries and objects in a database. In nearly all cases, the objects found as a result of the query will not be identical to the query but will resemble it in some fashion.

For example, if your query is "give me articles about aviation," the results might include articles about early pioneers in the field, technical reports on aircraft design, flight schedules on airlines, information on airports and so on. For example, the term "aviation" when typed into Google results in about 111,000,000 hits all of which have something to do with aviation.

Information retrieval isn't restricted to text retrieval. So, if you have a cut of a musical piece such as this (from the Beethoven 9th Symphony) and you want to find other music similar to it such as this (from the Beethoven Choral Fantasy), you need a retrieval engine that can detect the similarities, but not von Weber's der Freischutz.

Example Programs

The following are several example programs illustrating the use of Mumps to create indexing vocabularies and to process and index text files.

Write a program to build a global array indexing vocabulary from the 2003 U.S. NLM MeSH (Medical Subject Heading) Tree Hierarchy. The MeSH codes are used to code medical records and are an ongoing research project of the U.S. National Library of Medicine. The codes used here are from 2003. Newer versions, essentially similar to these, are available from NLM. A local copy of the 2003 MeSH headings is in: 2003 U.S. NLM MeSH (Medical Subject Heading) Tree Hierarchy. Note: this copy is out of date and is used here purely as an example.

Enlarging on some topics of the Introduction

I have started a few lines of thought in the Introduction which would have over-bloated the Introduction and therefore I would like to continue that line of thought here.

There are some deeper Dark Roots of Romanized Greek Thinking

The Romans became the Overlords of the Greeks, when they had conquered Greece by the Sword. And they took all the Greek philosophers and sages as their House-Slaves, to teach their children and do some translations for their Roman Slave-Holders. And probably most ot the Romans who were rich enough, didn't bother to learn Greek. (These were the Plutokrats who had the de facto rule of the late Roman Empire. See the articles by Patrice Ayme'). Because they had their Greek House-Slaves and they were of a better class than all the other work slaves and sex slaves. But just having a better position in the Slave Hierarchy still means that one is a slave. And this was a real problem because only about 300-400 years ago the Greeks were fiercely proud of their Aryan Origins and they would rather die figthing than bow to some oppressors. There are very deep tragedies in the history of the Greek people. First to be defeated by the quite inferior Macedonians (In the mInd, the Macedonians whom the proper Greeks always despised). There are deeper reasons for this which I have touched in an article of mine. It was the haughtiness of the Greek elite themselves who considered manual work as inferior, and the glaring bad example of this was Platon, in his Oppositional thinking contrary to Xenophon. I have expounded this quite a bit. So the Greeks deemed the Engineers to be inferior. And Archimedes was the only counter-example. And this haughtiness brought the "enlightened" Greeks to their downfall, when the Phalanx tactics didn't work any more against the superior tactics of the Roman Legion. So, it was the most terrible collective Narcissistic Distress disorder for the whole Ethnos of the Greeks and they never recovered from that Roman Shock ever after. The Ethnos of Konstantinopolis called themselves the Romans, not the Greeks. And when the Turks captured Konstantinopolis this was just the end of a collective agony for about 1700 years or so of the Greek Spirit, or as Gumilev called it: The Passionarnost. Because passion does not only meand to suffere but something very much deeper and higher than that. Like in the term to love something or someone passionately. And as we all know, Love always comes with Suffering, this is the complementarity. Love and suffering are the two sides of one coin, which is called passion or (Leidenschaft). Therefore Giordano Bruno titled in his work "De gli heroici furori". "Die Heroischen Leidenschaften".

http://gumilevica.kulichki.net/English/ebe.htm

http://gumilevica.kulichki.net/English/sik.htm

http://www.noologie.de/zeno.htm

https://en.wikipedia.org/wiki/Narcissistic_personality_disorder

https://www.zeit.de/1950/07/giordano-brunos-heroische-leidenschaften

The totally perverted Thought Structure of the Romans

To sum it up, it was that totally perverted thought structure of the lazy and haughty Roman thinking that the Christians after Emperor Constantine and Theodosios incorporated into their Dogmatic System. So the Christians were not the original culprits of this. But when they took over the political power, they just modeled their System after what was already there in the Roman Empire. And of course they modeled the hierarchical political and social structure equally on what they found in the Roman Empire. For example the Pontifex Maximus, this was orignially a title for the Emperor. Now it became the title for the Pope. And the whole power structure of the Roman Empire with it. As a little note to the side. When the monastery of Monte Cassino was founded, they followed the rules of the Roman Legions to the word. The vigiliae and the nocturnalia and all the paraphernalia. The Incense Offering for the Emperor, also became standard procedure in the Church Services, this time to God. So it came to pass that the Holy Roman Church became a quite faithful Clone of the Roman Empire.

https://traditionundglauben.com/wp-content/uploads/2015/07/romanbreviary00batiuoft.pdf

https://mhte.music.unt.edu/sites/default/files/Brand.%20The%20Vigils%20of%20Medieval%20Tuscany%20(2008).pdf

https://patriceayme.wordpress.com/2019/05/06/nature-collapsing-plutocracy-thriving/

https://patriceayme.wordpress.com/2019/05/05/trump-was-a-warning-to-plutocracy-warren-is-what-is-really-needed/

https://patriceayme.wordpress.com/2019/02/17/plutocracy-caused-the-european-crisis-why-fascism-comes-in-as-a-double-edged-sword-how-to-remedy/

https://patriceayme.wordpress.com/2019/02/05/of-those-pseudo-democrats-hiding-their-plutocracy-behind-b-series-actor/

https://patriceayme.wordpress.com/2018/12/13/how-and-why-the-rebellion-in-france-is-depicted-as-nasty-and-venomous-by-its-enemy-global-plutocracy/

https://patriceayme.wordpress.com/2018/10/24/there-is-no-aristocracy-but-for-democracy-meanwhile-plutocracy-is-just-evil-power-and-absolute-power-of-a-few-intrinsically-evil/

https://patriceayme.wordpress.com/2018/09/17/illegal-immigration-the-new-african-slave-trade-luxembourg-thieving-plutocracy-kills-italy/

https://patriceayme.wordpress.com/2018/05/09/philanthropy-propaganda-for-plutocracy-no-less/

https://patriceayme.wordpress.com/2018/05/04/marx-for-tyranny-all-along-why-fighting-plutocracy-is-better/

The Classical Philosophical Elements of Antiquity

https://en.wikipedia.org/wiki/Classical_element

Classical elements typically refer to the concepts, rejected by modern science, in ancient Greece of earth, water, air, fire, and (later) aether, which were proposed to explain the nature and complexity of all matter in terms of simpler substances.^[1][2] Ancient cultures in Greece, Babylonia, Japan, Tibet, and India had similar lists , sometimes referring in local languages to "air" as "wind" and the fifth element as "void". The Chinese Wu Xing system lists Wood (木 mù), Fire (火 huǒ), Earth (土 tǔ), Metal (金 jīn), and Water (水 shuǐ), though these are described more as energies or transitions rather than as types of material.

These different cultures and even individual philosophers had widely varying explanations concerning their attributes and how they related to observable phenomena as well as cosmology. Sometimes these theories overlapped with mythology and were personified in deities. Some of these interpretations included atomism (the idea of very small, indivisible portions of matter) but other interpretations considered the elements to be divisible into infinitely small pieces without changing their nature.

While the classification of the material world in ancient Indian, Hellenistic Egypt, and ancient Greece into Air, Earth, Fire and Water was more philosophical, during the Islamic Golden Age medieval middle eastern scientists used practical, experimental observation to classify materials.^[3] In Europe, the Ancient Greek system of Aristotle evolved slightly into the medieval system, which for the first time in Europe became subject to experimental verification in the 1600s, during the Scientific Revolution.

The Cosmology of Antiquity

https://en.wikipedia.org/wiki/Cosmology

Cosmology (from the Greek κόσμος, kosmos "world" and -λογία, -logia "study of") is a branch of astronomy concerned with the studies of the origin and evolution of the universe, from the Big Bang to today and on into the future. It is the scientific study of the origin, evolution, and eventual fate of the universe. Physical cosmology is the scientific study of the universe's origin, its large-scale structures and dynamics, and its ultimate fate, as well as the laws of science that govern these areas.^[2]

The term cosmology was first used in English in 1656 in Thomas Blount's Glossographia,^[3] and in 1731 taken up in Latin by German philosopher Christian Wolff, in Cosmologia Generalis.^[4]

Religious or mythological cosmology is a body of beliefs based on mythological, religious, and esoteric literature and traditions of creation myths and eschatology.

What is the meaning of the Hebrew word ruach?

https://www.gotquestions.org/meaning-ruach.html

Question: "What is the meaning of the Hebrew word ruach?"
Answer: The Hebrew ruach means “wind,” “breath,” or “spirit.” The corresponding Greek word is pneuma. Both words are commonly used in passages referring to the Holy Spirit. The word’s first use in the Bible appears in the second verse: “The Spirit of God [Ruach Elohim] was hovering over the waters” (Genesis 1:2). In Genesis 6:17 ruach is translated “breath of life.” Genesis 8:1 uses ruach to describe the “wind” God sent over the earth to recede the Flood waters. Altogether, the word ruach is found almost 400 times in the Old Testament.
Often, when the Old Testament talks about the “Spirit of the Lord” or the “Spirit of God,” the word for “Spirit” is Ruach. Use of ruach as “spirit” when not linked with God usually is in reference to the human spirit. This can mean the actual spirit of a human (the immaterial part of humans akin to the soul) or to one’s mood, emotional state, or general disposition. Ruach as “breath” or “wind” can be a reference to literal breath or wind, or it can take on a figurative meaning such as in the idiom “a mere breath.”

A little cautionary thought about brain functions

I must make here cautionary statement so that I will not be mis-understood. I sometimes talk about brain functions as if I knew what they were. But most of the Neuro-Science from the basic digital neuronal function of the cell activation pulses higher up in their connectivity are more or less guess-work, and so I am also doing a little bit of, let's say: Informed Speculation. I have done quite some research in Neuro-Science, but I am not a Neuro-Scientist by profession. So I go on and do a little bit more of Informed Speculation.

Different Tasks and Capabilities of Brain Regions and Halves

In neuro-xyz terms, we have been given by nature or by God, as you may like it, our brains in two halves. The one half is more pre-wired (in computer terms) as a special Language and Reality Processor. It is there to process our daily waking consciousness and the language. The other half is more like a general reprogrammable processor, which does all sorts of things, mainly dreaming while we sleep. But it is also there for the maintenance of the whole computer. If you can't sleep for a longer time, you go mad in just a couple of days, which proves the point. In neuro-xyz terms one should heed a little bit of caution to strictly assign the two brain halves strictly defined tasks. Since in the brain everything connects to everything else at least by a connection-step rate of 5 or so. This is the incredible intermeshed structure of the Neurons. And in neuro-science there still are some very much open fields. Like the function of the Glia, and the function of the many neuro-transmitters, like Serotonin, Dopamin, Oxytocin and many more. These neuro-substances mainly regulate our emotions, but they have also to do with our waking- sleep rhythms, like Melatonin.

Psycho-Pharmaka and Pharmaceutical Companies

As a little side-track: Since I am just talking about brain chemicals, I just think up a little detour into the black magic of Psycho-Pharmaka: Unfortunately so, as a consequence, the business of Psycho-Pharmaka is very much like black magic. Because no-one really knows how they work. And more often than not, they do not work at all on the patient, or have such grave side effects, that they do more damage to the brain, than do it good. Mostly they dampen everything in the brain that can be dampened. If they hit you with a hammer on the head, this would be pretty much to the same effect. There is a lot of literature about that, which I have read. Now the real black magic is that the pharmaceutical companies have a very good network of sales representatives, who visit the doctors frequently, and they give the poor Psychiatrists very good kickbacks, when they prescribe just the products of that particular company. Which are of course more expensive than their competition. Honni soit qui mal y pense. And since the pharmaceutical companies cannot come up with any really new pharmaceuticals, they just rename their old products with some minor chemical changes und a few new names, and a few new patents on top of it, to keep the royalties flowing. Even if the chemistry behind those products remains the same, since about 50 years or so. This is what Hans Christian Andersen called the new clothes of the king. In the pharmaceutical business, unfortunately no-one knows that the king has no clothes on, none whatsoever. And the pharmaceutical companies give the the poor Psychiatrists free tickets to go to Psychiatry conferences at such nice spots like Vienna, Paris, London, Rio de Janeiro, or some happy Greek islands, of course together with their spouses. All expenses paid by the nice pharmaceutical company. I have been as a spouse, on some of these conferences, and I know this business well enough indeed. So everyone is happy: The poor Psychiatrist, the nice pharmaceutical company... Have we forgotten something??? Ah yes the patient. But the poor patient stays as unhappy as s/he has ever been. Too f***ing bad. This is the state of the pharmaceutical science of Psycho-Pharmaka. Amen.

Different Models for Brain functions

Back to the brain: And this interaction of neurones and neuro-hormones and -transmitters is, if you call it lightly, IS VERY COMPLICATED indeed. The human brain is the most complicated thing in the universe. So don't expect that we will come to understand it soon. It may probably be later, or never at all. I tend to believe the latter. This is just my educated guess. So when some Neuro-Scientists make a claim or another, one should take this with a grain of salt. Those poor Neuro-Scientists must behave as they do, and this is the Behavioral Science of the Behavior of Neuro-Scientists and Scientists in General. Those poor Scientists must generate some funds to be able to do their work. So they tend to over-inflate the importance of their work, JUST A LITTLE BIT. But such is the business of doing science when you look at the innards of it. So back to the brain. It is therefore better to assign certain functions to Processors, like the Language Processor, the Reality Processor, the Dream-Time Processor, the Music or Frequency Processor, the Kinesthetic Processor, and there are surely many more. And it is quite hopless to assign specific brain regions to that. In the olden days of Neuro-Science, there were mappings of the brain which areas did what. This one should also be taken with a grain of salt. In Olaf Breidbach's book: "Die Materialisierung des Ichs", on p. 263, there is such a diagram. And I am sure you will find 100's more diagrams on the www if you do some googling. Since I don't quite believe all this, there is no need for me to spend my time googling this. I also believe that there are many functions that are overlapping and that is not possible at all to separate them. So when I talk about all these processors, they are to be taken to be metaphors, of vital functions that the brain performs. And in Reality we still have not much knowledge HOW it does this, even after about 2 centuries of brain research and billions of $$$ spent therein. See also Breidbach aao. p. 183, when Schwann at about 1832 came up with the idea of cell biology, and the discovery of neuronal cells a little time later. Golgi was a another pioneer in the detection of neurons. But there were many more discoverers and discoveries. It is all in the book by Breidbach.

Programming the Dream-Time Processor

So the following should also be taken with a grain of salt. It is also possible to program this Dream Processor in some ways. This is what the Australian Aborigines could do. Unfortunately no one of the Britishers who had colonized Australia, could even imagine this. So they just tried to exterminate the Aborigines, which they almost succeeded in. But they succeeded in eradicating their tradition, their cultural soul, as you may call it.

[Interjection: And this the Britishers also did with the peoples of America. The Spaniards did likewise with the South American people.]

The only person of European descent, who knew something about this was Theodor Strehlow, whom I will mention later in more detail. By this, Daniel and his Hebrew trainers [or you may call them priests even if they were more than that], succeeded to program their Dream-Time Processor in a similar manner. As was said above, our present-day languages are simply not structured any more, to give us access to this half. I have at many occasions referenced the Aoide languages, which were exactly that. Dream-Time Processors to link the waking- consciousness to the Dream-Time Consciousness, as was mastered by all those experts.

Now I have here the ultimate dream that anyone could ever come up with. I am very proud of this that I had dreamed up the ultimate dream there could ever be. It is the dream of the Welt-Traum-Zeit, beyond all eternities, Par Aion Ap Aion: An einem kühlen, grauen Morgen in der Welt-Traum-Zeit.

http://www.noologie.de/noo03.htm

Complementarity Thinking

Now we come to a practical applications of how we can use our dream-time processor in a meaningful way. This may seem a little difficult at first, but one can train this ability. It is called Complementarity Thinking. As Westerners we are systematically trained to forget about this ability. We are just trained as Neuro-Robotons. And while this is simple in principle, but it is a little difficult, and it needs training. While our language processor is actively occupied with processing Reality, we can use our other half of the brain, as the Imaginative Side. Since the dream-time processor is multi-purpose, we just let it do some imagination, while the other half just thinks. One just cannot philosophize and imagine some dirty thoughts at the same time. An article in Aeon has elucidated on this. In science there also, Imagination is strictly forbidden. This is the article:

https://aeon.co/ideas/imagination-is-a-powerful-tool-why-is-philosophy-afraid-of-it

Philosophers have a love-hate relationship with the imagination. René Descartes, for one, disparaged it as ‘more of a hindrance than a help’ in answering the most profound questions about the nature of existence. Trying to imagine one’s way towards metaphysical truth, he wrote in Meditations on First philosophy (1641), is as foolish as falling asleep in the hope of obtaining a clearer picture of the world through dreams.Yet Descartes also relied heavily on imagination in scientific and mathematical essays such as The World (1633), in which he tried to conjure up the details of the basic building blocks for structures such as humans, animals and machines. According to the philosopher Dennis Sepper at the University of Dallas, Descartes relied upon a kind of ‘biplanar’ imagination, pioneered by Plato, in which one level of reality could embody and display relations that existed on a different level, and vice versa. The Scottish philosopher David Hume was equally conflicted about the imagination – especially when compared with perception and memory. ‘When we remember any past event, the idea of it flows in upon the mind in a forcible manner,’ he wrote in A Treatise of Human Nature(1738-40). But imagined images and sensations, he continued, are ‘faint and languid, and cannot without difficulty be preserved by the mind steady and uniform for any considerable time’. However, Hume also claimed that humans are most free when they’re engaging in imagination. Perception can show us only the actual, he said, but imagination can go beyond that, to the realm of the maybe, the what-if and if-only. Indeed, ‘nothing we imagine is absolutely impossible,’ Hume said.

While we can think something with our language processor, we let our Dream-Time Processor do the Complementary Task of imaging which it is quite good at. So let it think something, that the other half just cannot think of because that poor other logical half can do only logical processing. This is very useful. Just think of something that you just cannot think of. Emptiness, for example. Think of Emptiness (Shunyata), and you will notice that your Reality Processor cannot think this. Because while thinking Nothing, you are always thinking of something. This is paradoxical. This is also called Cognitive Dissonance or Incommensurability. This is a little more than the psychological Cognitive Dissonance or something like that. It is existential. It is Cognitive Complementarity Thinking: It is another Way to think yourself out of the box. If you have understood this, you are ready to command the next Star Ship of the Interstellar Command. Then you are the Commander or Your Own Star Ship Cruiser into the depths of Your Own Unconscious. So you think. But this is not Reality. This Star Ship Cruiser of your Consciousness is nothing of Your Own. You are swimming in the endless Tethys of the Unconscious. Just try it out. You have some command. But the ship you are on is not Yours. There are SOME OTHER OWNERS.

[Interjection: See the Star Trek Mythology. I can decode this like a telegram.] I had at some time written about the unconscious voyage of the Nautilus, with the Captain Odysseus. Odysseus means Oudeis. Which means No-Body or No-One. Oudeis is a pretty bad ruse, when someone wants to eat you (the Cyclops), after he was blinded by Odysseus. So he called out to his neighbors, and they asked him: Who did that to you, and the poor Cyclops answered: Oudeis = Nobody. So his neighbors just thought that the poor Cyclops was a little bit out of his mind. I have written more about this, but in the present context it just doesn't fit in. So I just give the link to it:

Peri Pe{/i}ras{i/eo}s: The Journey into, and Beyond, the Boundaries of the Time: Please allow me to introduce myself, I am a man of mnaemae and phrenae, Mnaemo is my name, and peirasis is my game.

http://www.noologie.de/noo205.htm

So in terms of the Star Trek Mythology: No Pay, No Salary, No Benefits, Just a little Excitement. One good example is the Star Trek Exercises of the Officer Spock, who could do this in one Microsecond. This is a good method to think the Un-thinkeable. I will try this the next morning. And this is the Inter-Stellar Message for today:

All Systems ready. All Systems crash. Makes no difference today.

But with no enemy to combat. Have I missed something. ???

No Enemy. Nix dergleichen. Just Mare Serenissimum. Das ist doch ziemlich langweilig.

Ich gehe also in meine Traum- Welt. Ohne Drachen, Nur Mare Serenissimum. Ist doch langweilig.

Sogar der Siegfried von des Wagners Gnaden, würde sich zu Tode langweilen.

Keine Drachen, keine Ungeheuer, was tue ich dann mit meinem Schwerte ???

Am besten ich würde ich mich mit meinem Schwerte am Rücken kratzen.

Dafür ist ein Schwert auch ganz gut. Zum am Rücken Kratzen.

Deswegen habe ich immer mein Schwert bei mir. Zum am Rücken kratzen.

Naja da ich Stoiker bin, nehme ich das alles gelassen hin.

Ausserdem weiss ich schon, wie das geht. Ich gehe nur gelassen da-hin...

In meine Traum-Welt. Den Rest wird schon meine Sophia besorgen.

Das weiss ich schon.

Wenn ich an dem nächsten Morgen nicht mehr aufwache bin ich schon in dem Himmel.

Dann habe ich keine Sorgen mehr.

Ansonsten muss ich mich nur noch ein paar mehr Tage auf der Erde bemühen.

Camus hatte gesagt: Der Sysiphus ist ein glücklicher Mensch.

Dem glaube ich das sofort. Ich bin in dieser Weise auch glücklich auf die eine oder

die andere Weise. Weil: Weise sein ist besser als Voll-Waise sein.

Glücklicher-Weise haben wir immer noch unseren Vater im Himmel.

Deshalb können wir auch nie Voll-Waise sein.

Amen.

This is the essence of what I have said about the Boring Women. This is a flip picture, and our Reality Processor cannot grasp the two things at once. It just won't do this. But we can do a little magic indian rope trick, and think in complementarities. Hegel tried something like that in his Thesis- Antithesis method. But he thought in mutually exclusive oppositions, not complementarities. Therefore he needed a Synthesis, which is just the bad way out because it makes the rational mind the Superior and Oppressor. The Logical Mind, or the Rationality (or German Idealism), never wins over Reality. (You may have to read a little bit of Heidegger about this)... As I have in some of my works. ...

Pity for those poor Germans who believed in that. This is the pitfall of Hegel'ian philosophy and German Idealism in Foolishness. After two lost World Wars, we had finally come to comprehend this. We just must get used to think the complementarity of what we are just thinking, at the same time. As I said, this needs a little training. And this is the core of the method of Morphology.

Associative Thinking

Associative Thinking is just another expression for using the Dream-Time Processor. Corresponding to the two modes of thinking. One is for linear thinking, or the Rational Processor, using the rational mInd. This is what we are taught at school and the university. You have a problem, let us call this (A), then you need a solution, let us call this (Z). When we want to go from (A) to (Z), we mostly have some obstacles in the way. Otherwise you would not have to think. This means, there are sub-problems hidden in (A), which may be called (B), (C), (D), and so on. The more complicated (A) ist, the more in-between steps we have. In some problems that could be a succession or hierarchy of sub-problems, that may at some times need a couple of life-year-efforts to come close to (Z). Philosophy is the subject matter par excellence for deeply structured hierarchies of sub-problems, which can take more than one human life-time to process and unravel. Ever since about 2300 years ago, since Platon, humanity has struggled with this kind of deeply nested hierarchy of sub-problems. And there is no end in sight.

The Dream-Time Processor is also called the Associative Processor. Associative thinking means: While the Rational Processor is doing its thing of thinking, the Dream-Time Processor is doing something similar to what we today call Quantum processing. This is cutting edge technology because a Quantum Processor can overlay simultaneously the Quantum states, called Qbits or Quantum Superposition. I don't want to go into much technical details here. Because our brains are also very effective Quantum Processors. Very much so. We translate this now: The Associative Processor is quite as well able to overlay many different thinking states at once. If you like to call this Quantum Thinking or not, I just call this Associative Thinking. You just let the Associative Processor do its thing. And it always comes up with an answer. But you need to let it give some time for this. A good night's sleep is what the Associative Processor needs. Because Dreaming is part of the answer. Don't think too much. This just causes headaches. Let the Associative Processor do its thing. It is very good at that. It has never failed me. Just a good night of sleep and some dreaming. This is all the secret that there is.

About Neurolinguistic Programming

Since this nice occurrence in the ARD Deutsche Qualitäts-Medien (or not so much) the term Neurolinguistic Reframing is known to the Deutsche Geisteswelt (German for the Intelligenzia of Deutschland. I daresay there is not so much Intelligence in the Intelligenzia of Deutschland). But we just leave this as it is. It was quite good that the (not so science) of Neurolinguistic Reframing came to the attention of the Deutsche Pub(l)icum. Therefore I can also speak about Neurolinguistics and some more about this. Because when I am talking about Re-Programming the mInd, I can express this in terms of Neurolinguistics. It is not just Neurolinguistic Reframing, but it is also Neurolinguistic Programming. So when I have mentioned "Programming the Dream-Time Processor" I can also call it the Neurolinguistic Programming of the Dream-Time Processor. Then this whole business can become a little bit more tangeable. Only that we don't just do a (Re-) Programming of the Rational mInd, but also of the other side of our brains and some other brain functions altogether. What I am doing here in this work is all about Neurolinguistic Programming. And on some other scale and dimension than was written about in the book of Grinder and Bandler which I have read of course. This was in the year 1978 AD or so. And I had a pretty good dose of Neurolinguistic Re-Programming or NLP at that time also. So I had this experience maybe as one of the first Germans who had the occasion to do this.

https://de.wikipedia.org/wiki/Richard_Bandler

https://en.wikipedia.org/wiki/Richard_Bandler

https://nlpportal.org/nlpedia/wiki/Richard_Bandler

https://www.nlplifetraining.com/what-is-nlp/index.html

https://www.youtube.com/watch?v=BYU7dkG6DtA

But the Grinder and Bandler technique of NLP did not really suit my purposes, and so I went on to develop my own kind of Neurolinguistic Programming, which is what I am referring here in this work. But the terminlology of NLP is quite useful to express something, for which there is not a proper terminlology as yet. So NLP helps me a lot. Just to give the salient points of the difference. Here I do more Programming the extra-verbal (ie. extra-linguistic) faculties of the brain. Which I call the Dream Time Processor, or the Associative Processor and some other Processors also.

On Triple-Track Thinking

And now we come to more concurrent processing. Since I am thinking in English, German, and ancient Greek simultaneously, I have come to believe that what I say is true. It happens quite often when I start writing a sentence in English, and then I suddenly realize that I had continued it seamlessly in German. Sometimes my brain does a little thing to surprise me since I had no intention do do that myself. So my language processors are really working in sync in three different languages at once. Thus I think that I think that I can do Triple-Track Thinking. And when I dream I do the same. Half of my dreaming is in English the other half is German... er, did I forget something? Yes I have forgotten that most of the time when I am dreaming I am dreaming in images or even videos. Sometimes with language, sometimes without. Again we describe here functions that may not be separate at all, but overlapping, and complementing each other.

And now to the Unicorns: Unicorn Dreaming

To have an unobstructed view of your own Unconscious, it is much much better to sanitize it. Therefore I became to enjoy my Unconscious. These Dreams were so interesting. I had no more Night-Mares, of Succubus or In-cubus, I just enjoyed my Dreams. And they were very very good for me, and much better than RTL. I assure you of this. And then, when I go to sleep, I have just Clear-Dreaming. I hope that you will appreciate this. How to tame your wild Unconscious, until it becomes very docious (or docile), just like a Unicorn. A Unicorn has nothing on its mInd, anything, nothing, like Sex. I know this because I know the psychology of the Unicorns pretty well by now. Because Unicorns reproduce a-sexually. I have no idea how they do this. But they do reproduce. In my own (or not so) mInd. I just let the Unicorn's reproduce just like they will. In a few days or weeks or months, I will have a whole herd of them. And the Unicorn's are very nice creatures. Born directly from Heaven, I like them, and they like me. It is a Pure Love devoid of any Sexuality. (Which we could call the Pathos, or the Philia. The Friendship, even across all the barriers of the animal and the human kingdom). The poor Freud would have turned around in his grave many times, if he had ever known about Animal Love of Unicorns without any Trace of Sexuality. Amen.

Prometheus Dreaming RTL

Because I have always a joke up in my sleeve: This is the most horrible dream that I ever had: I was chained, just like Prometheus, to a Television Apparatus, called the Hades or Hell or as you may call it. I was, like Prometheus, chained with Iron Chains, to a Television Apparatus. And I could not close my eyes. I could not dream for all of Eternity. Then there on the Television Apparatus was the only program RTL 24/7 means 24 hours a day 7 days a week, there was nothing else than RTL. I would say, that Prometheus was a happy man, Sysiphos also. Because there is no worser torture between Heaven and Hell, than to be eternally chained to a Television Apparatus, with no other program than RTL. Amen. I have no Television whatsoever. Because it obstructs my Imaginative Dreaming. This is the point that I just want to make. If you want to wake up to Reality, you just better shut off your Televison Apparatus.

Dreaming Telenovelas

Im am not only clear-dreaming which I also do quite often, and I also do a lot of dreaming of my book and my work, sometimes in very strange manners. At one time I was dreaming about a stela (stele) with inscriptions on it, and I saw the stela on all four sides at once. It was made of pure white marble, and it had a point to it like an Obeliskos. This was quite interesting. And I will tell this little tale a bit further down. And there also sometimes arise some very strange concoctions of my Dream-Time-Theater which I will get to right now.

Now, when one is developing a theory of the Unconscious like I do, one wants of course to study this to find out if the theory is any good. But I had no other subject to study than my own Unconscious and to learn some ways how my own dream-time processor works. I have to say that during the daytime I am a pretty hard thinking philosopher / anthropologist, who does some heavyweight mental work. I have practically no time to do anything else except maybe some eating, going to the supermarket, and such mundane things. And as I said somewhere, I am in absolute denial of everything conected with entertainment or popular culture, like reading a novel, or going to the movies, or watching German High-Quality TV. And I also said that the Unconscious tries to balance things out in some way. So I have been watching my dreams for a while, and lo and behold. The result was very surprising: The more rational I was becoming by day, the more did my dreams take on the quality of a Telenovela. Therefore the above joke is true to the point. My Unconscious is just doing that. Since I don't consume trash during the day, it produces absolute Telenovela's for me in my dreams. The dream-time conscious is in some ways a conscious, but of a different kind. Because I and you notice it that when are dreaming, we experience it in some similar way like it would be when we are waking. So the dream-time-processor produces something like a fake reality. The best metaphor for this that I found was the Holodeck of the Star Trek series. The Holodeck functions in a pretty similar way like the dream-time-processor works. Now this is just a metaphor but is good enough for the present application. And this is very interesting. So my dream-time-processor produces all sorts of Telenovelas which are about the same kind of trash that I described in the passage above. But these Telenovelas are immensely convoluted and complicated, which is a very important distinction from TV shows. Because when I wake up from a pretty bad dream Telenovela, I realize that I have been dreaming something of the size of a whole Thomas Mann novel. Only I don't remember very much of it any more after waking up, just about the last hour or so of dreaming. But the dream had started quite some time earlier. It is difficult to estimate how long in Real Time a dream has been going on, so I have just a rough idea about this, and I estimate it must have been at least 3 hours of doing heavy dream-time work. And I remember only the last hour of it or so. So there is an incredible compression of "action" in the dream-time processor, like when you watch a movie at about 10 times the speed. The dream-time processor is quite a marvel when you look at it from the technical side. I want to state that again.

The Dream-Time Processor can compress a whole Thomas Mann novel into just three hours of dreaming. Imagine now, if you were able in Real Life, to read a whole Thomas Mann novel in just three hours. That would be a pretty good record at speed-reading. And then you could read so many more novels in the short life-span that you have. For example all the works of Dan Brown, then on top of it, all the works of Rosamunde Pilcher and then all the works of Karl May, then all the works about Sherlock Holmes, then all the works of Thomas Mann and all his (band of) brothers and his son, then all the works of Guenther Grass, then all the works of Peter Sloterdijk, and you would have still some time to spare, to read all the works of James Joyce. How could you ever be more Joyce-ful if you could read all those novels? So back to the art of dream-time analysis. For this I refer to the a later paragraph further down, the dream-analysis that Daniel was able to make. But I am more humble, and I am just doing some guesswork. Of course my dreams have something to do with my personal experiences, and if I can use the terminology of Alfred Adler, the dreams reproduce something from earlier life experiences, but they do a complete transformation of this.

I can just try to describe a dream that I lately had. But I am very far from analysing it. It was so very complicated that it would really be about the size of a whole Thomas Mann novel. So even if I remembered it all, it would be impossible to write it down, or tell to a psychologist. Because it would take about as long to write it down, as Thomas Mann needed to write his novels. And writing something takes considerably much longer time than reading it. I can assure you of that, since I am writing a lot, and it surely takes a lot of time. ... Back to the dream: I recognized some scenes that I had had a very long time ago. Of course there was some rivalry, this time about a woman (what else could there be?). But there also was a high mountain, on which a party went, and I was a member of this party. Then there was this woman whom I had at some time a relation with. But this time on the high mountain, there was someone else who beat me to the game of womanizing. And of course I was furious, so I left the high mountain and went down. But I stopped about half the way down, and hid behind a shed. So in my dream I thought that when the party came back down from the high mountain, I would take some revenge. But it happened otherwise. The party came down indeed, but someone in the party wanted to do the same, and so one of these people, he also wanted to hide in that shed where I was already hiding in. This is a very paradoxical situation indeed. So my cover was blown and I had to flee further down. When I was at the bottom, I took a trolley car (Strassenbahn), and tried to go to my apartment. But while I was going there, I realized that I had a room-mate. And this room-mate was exactly that person who had beaten me at that game of womanizing with this woman. So when I returned to the apartment there was my rival who also was my room-mate. Of course it came to a conflict. So we had some fighting. And this other guy suddenly pulled out a gun. So he shot at me, but when he shot, I morphed into a playing card of a card game. And he shot a hole into the playing card of that card game. Then I suddenly woke up. Because when you have something like that happening, you better wake up or otherwise... I came to believe that I have some sort of emergency escape from night-mares. When things get too thick or dangerous or hopeless, something in my dream-time processor gives me an emergency exit. I have had this happening so many times, that I know that the mechanism works, but I have no idea HOW it works. So I still have some more time to learn my dream-time analysis, since I am just in the beginning stages. I am sure in the next weeks and months I will have some more interesting explorations into my Unconscious since I am learning more and more about it. Hopefully. Because when you don't watch Television, and you don't go to the movies, and you don't read any novels, there must be some entertainment. As it says in the Bible: Man lives not by bread alone, there must be some entertainment. And my dream-time processor ist just trying to compensate me for this, since I don't have enough entertainment during the day.

Now I come to a pretty harrowing conclusion. I have mentioned this in the section on "Associative Thinking". There I have introduced the ability of the dream-time processor to work in a sort of Quantum Superposition. So it is actually not speeding up the processes, but it does some simultaneous processing of several Superposition'ed dream-time tracks all at once. Therefore it is so difficult to do dream-analysis, because our poor Reality Processor just cannot understand the action of Superposition'ed dream contents. So when you wake up, you can remember only a tiny little bit of that immense Parallel Processing that the dream-time processor had done. Necessarily the Reality Processor can only think sequentially, but not in parallel processes. And therefore dream analysis is next to impossible. Because a Psychologist can only analyse that part of the dream of the patient which the patient him/her-self can remember from the dream. And since this is just such a tiny fraction of the whole process, the Psychologist really has no chance. And the example of Daniel with Nebuchandosor is a gross over-simplification. Poor Biblical Hebrews. Even they didn't understand the complexities of the the dream-time processor. And since I am a computer scientist, I know very well from daily practice, what the difference is between sequential processing and real-time parallel processing. And only a computer scientist can understand this. For all the Rest of the World, this is totally incomprehensible. Amen.

Another Harrowing Dream, of my own Grave Monument

Some time lately, my Dream-Time Processor apparently had nothing better to do than show me my own tombstone or rather my Grave Monument. It looked pretty good, as it was of pure white marble, of the best quality, shining very brightly in the Heavenly Sun. And it was formed in the shape of an Obelisk. Since it was a dream, I could not see how large it was, without having a comparison of size. It was just the Obelisk and nothing else. Maybe it was 3 meters, or maybe 100 meters. And since it was a dream I could view the four sides all at once, meaning that I could view it in 4-D. The Dream-Time Processor has no problem at all to make such kinds of Projections and actually these are the easy ones. And on top of it, it also can make Projections in 5-D, like projecting one's whole Lifetime Experiences into one single Projection at once in about 10 sec's. Such is the power of the Dream-Time Processor. Because sometimes in an Emergency, like when you are falling from the top of the Empire State Building, or when you have a little mis-step while free-climbing the El Capitan in the Yellow Stone National park without any ropes or other security devices... there is not so much time to do a lengthy Presentation, since one has only about 1 Minute until the good Earth has you back in her folds. (Like the good Faust or Goethe fame had it also). So there needs to be some very good compression or one will miss the whole show.

https://www.nationalgeographic.com/adventure/features/athletes/alex-honnold/most-dangerous-free-solo-climb-yosemite-national-park-el-capitan/

https://www.youtube.com/watch?v=96FUPTQeqYI

https://www.imdb.com/title/tt7775622/videoplayer/vi1009564441

https://www.youtube.com/watch?v=SR1jwwagtaQ

https://www.youtube.com/watch?v=6iM6M_7wBMc

Two Elite Climbers Fall to Their Deaths Scaling El Capitan in Yosemite

So it really does happen, more often than not.

https://www.nytimes.com/2018/06/03/us/el-capitan-yosemite-climbers-fall.html

And I was able in my dream to view all four sides of the Obelisk at once, and I saw the incriptions on it. They were on all four sides of it in different Scipts. I could read some, others not. The one I that could read was in Latin. Thus the inscription went:

Hic requiescat in pacem il Dottore Locco, Herr Dr. Andreas Goppold,

natus est Anno Diem MCML xx++,

[I continued reading, but I will translate the rest of this into English, so that our dear readership may get a little understanding of the inscription, since not so many people today know any Latin any more.

]

Place of birth: Between his Mother's Legs. This is the only place where you

can be born, except when your Mother has a Cesarian Section.

He had just one problem. He absolutely refused to die,

When Dear Death, Mr. Thanatos, came onto him, the good Dr. Goppold just said to Death:

Noli turbate circulos meos.

[Actually he said it a little differently: Noli turbate inanis spherarum meos.

Meaning: Please don't disturb me since I just thinking empty spheres, and if

someone disturbs me in this business, the empty spheres will just burst like

so many Soap Bubbles. Of course these are Bubbles of the Kind of the Peter Sloterdijk,

in his Books Sphaeren: Blasen, Globen, Schäume.

And then the Shunyata, and the Kenoma and then some more. I have enlarged on this

in the section on Morphology and Meta-Morphology and Emptiness Thinking.

]

And Dear Death, since he could not understand Latin either, didn' know what to do.

Mind you, since we are talking Mythology here, Dear Death only knew to speak

and Understand Classical Greek, and his Classical Greek Name was Thanatos.

And he didn't understand anything at all about thinking empty spheres.

So he was just a little bit puzzled, and

So he went back to his abode of the Hades, and told the Lord Hades,

what sort of problem he had encountered.

So the Lord Hades deliberated for a while, and thus he spake onto Dear Death.

Since that poor locco Herr Dr. Goppold is just too busy thinking,

You go again to him and offer him a really good Trumpian Deal.

Whisper Whisper Whisper...

So Dear Death went onto poor locco Herr Dr. Goppold again and he thus spake to him:

Dear locco Herr Dr. Goppold, since you are such a good thinker,

especially about Metaphysics and the High Art of Dying.

[Meaning Ars Moriendi in Latin.]

And since you haste'st done such a good Service on-to the Lord Hades,

when thou hast Documenteth all the Various and Elaborate Methods of Suicide,

that the Whole of Humanity hath Inventeth since Times Immemorial.

And this was very good for The Lord Hades, and It took a Whole Work Load off him,

Since we always had some Trouble,

To get People to Die, and it was Much Easier when the People did the Business

of Dying by and for Themselves, which also made the Business of Dear Death so much Easier,

No Persuasion, No Inducement, No Cajolery, No Nudging.

So the Good Lord Hades hath decideth to give you a Really Good Trumpian Deal.

If you Decide Right Here and Now, to come With Me,

We Grant you the Wish that you may take all your Books,

and even Your Computer with you.

And I will Lead you to an Abode, where there is always enough Electricity

for thy Computer, and Enough Rack Space for thy Library.

And you will have no Rent to pay, and no Bills for the Electricity.

And Even the Heating comes without any Additional Cost.

This is a Really Good Trumpian Deal in those Times of Energy Shortage.

And you can continue your Studies without Interruptions.

Isn't that a good Trumpian Deal?

The good Dottore Locco, Herr Dr. Andreas Goppold

didn't Think Twice, and thus he spake onto Dear Death:

So be it! Lets get to the Business of Moving Right Away!

As you can imagine this turned out to be quite an Affair,

And the Dear Death had to call a whole Squadron of Angels to help with

the packing, of that all.

And then they needed a Special Detachment of The Chariots of Fire

to transport all this to this Proper Place for the locco Herr Dr. Goppold,

which was not the Heaven for the Christians, mInd you.

Because there you Could never Find such Amenities like Dear Death had promised

to the good dottore Locco, Herr Dr. Andreas Goppold.

But it was some kind of Heaven which the Herr Dr. Goppold had constructed

for Himself in all his Lifetime Of Heavy Metaphysical Thinking.

And this Abode had just become Ready for the Herr Dr. Goppold

to Move In-to.

So they did Some Very Heavy Duty Moving, and lo and behold!

When the good Dottore Locco, Herr Dr. Andreas Goppold...

Arrived at His Abode that was Destined for Him.

And there He Found There some Quite Nice Room-Mates There to give him some Company.

And Some Partners for Endless Rounds of Meta-Physical Speculations.

These Friends had been Wandering around in the Limbo for so many Millennia.

Without a proper Place to stay, because the Christian Heaven didn't

Suit them too well, and they didn't know Any Where to go.

Hell hadn't suited them either. Because of the Bad Company there.

They had been for such a long time in the Limbo.

[I mean the Liminal of the Herr Gennep.

https://en.wikipedia.org/wiki/Liminality

]

So it came to pass, that the good Dottore Locco, der Herr Dr. Andreas Goppold,

had a Happy Re-Union with all his Good Old Friends,

whom he Had Missed Dearly:

The Good Homeros, The Good Anaximandros, The Good Thales,

The Good Heraklitos, The Good Hesiodos,

The Good Buddha,

The Good Parmenides, The Good Sokrates,

The Good Xenophon,

The Good Diogenes of the Barrel Fame,

The Good Giordano Bruno, The Good Nietzsche,

The Good Carl Orff, The Good Heidegger,

The Good Hertha v. Dechend,

and hopefully Really Soon we will have Another good Friend

coming up: The Good Herr Peter Sloterdijk.

Then there were some very Famous Friends who also came:

The Good Odysseus, er I mean Oudeis, as he was known by his Psydonom,

or something like that...

Then the Good Achilleus, The Good Alexander the Great,

The Good Richard Wagner didn't want to Live there since he had already

found his Appropriate Place in Hell, since punishment is needed,

for so many Lies that he hath told'eth in his Lifetime, in his Operas,

[ https://en.wikipedia.org/wiki/File:Dante_Inferno_Levels.png

The good Wagner had found his proper abode in the 8th Circle of the Dante'an Hell:

8th Circle: Fraud Panderers and seducers, flatterers, sorcerers and false prophets, liars, thieves,

and Ulysses and Diomedes.

]

but the Good Wagner came around quite often to do some Smalltalk about some

Mythology, and then Some Music Theory. And then, how foolish he was to have concoct'ed

such stupic characters like Siegfried and Wotan just for his Ring, when he

should have known better that the god Wotan was the God of Wisdom,

and the good Siegfried was a Wälsung, and the Wälsung's are always very smart indeed.

And when about 2000 or so years later there were a couple of Anthropologists of Religious History,

and they decided to open the Grave of the good dottore Locco, Herr Dr. Andreas Goppold.

And lo and behold, when they opened it, it was almost empty.

And it looked like it had been constructed just yesterday.

Everyhing fresh and clean, no dust at all. As clean as a baby-popo.

They just found a piece of copper sheet which was also well preserved,

with some incription on it. And it read:

I just have decided to move to a better place.

See you soon Raccoon, See you in a while Crocodile,

See you later, Alligator.

So we come to the End of the Text on that Obelisk.

https://en.wikipedia.org/wiki/Noli_turbare_circulos_meos!

https://en.wikipedia.org/wiki/High_Seas_Fleet

As you can imagine, that this was very lengthy inscription,

and it was done in the Traditional Hieratic Roman Style,

of the Roman Emperors' fame, which was a prettly large

kind of Script so that you could read it easily from a distance

of about 1/2 kilometer. So I presume, in order to put this on just one Side of the Obelisk,

the Obelisk had to be quite large, so I estimate it must at least have been 10 to 30 meters in height.

Otherwise the Inscription would not have fit onto it.

And there were those other inscriptions. One was in the Klingon Script of the Cassiopeia Archives which I couldn't decrypt at all. A pretty strange Script it was. It didn't look at all like the Klingon Script of the Star Trek series, because it was all in Holographic. So from whichever angle you looked at it, there were Different Symbols Appearing and so this Script was very short compared to the Latin Script. I remember that it had only about ten Lines or so. This was the most condensed Script that I have ever come across, and I know quite a lot of Skripts, that you can believe me. It was some kind of Quantum Superposition in a Script. A pretty interesting innovation and Script technology, which humanity in the next 2000 to 3000 years to come, would or will have a hard time to duplicate or imitate or reverse-engineer.

The other one was in the Romulanean Script of the Canopus, which I also was not able to decrypt. But since this Obelisk was some kind of a Rosetta Stone, I will surely be able to decrypt it at some future time, about 2000-3000 years or so in the Future. But as it says on that Obelisk in Latin. When you have enough time, and a Rosetta Stone, you will be able to decrypt any kind of Language and any Kind of Script. It just needs some time and some good dictionaries, if you can borrow, beg or steal them. So the most prized bounty of the Inter-Stellar Confederation Star Cruisers, when they boarded some strange other Inter-Stellar Star Cruiser from an entirely strange kind of Inter-Stellar Civilization, was to search for the Code Books. These were so much more valuable than anything else on those entirely strange kinds of Inter-Stellar Civilizations who also had their own versions of Inter-Stellar Star Cruisers. But it was a technology entirely strange indeed.

Lessons learned in the Business of Crypting and De- Crypting

These are the lessons learned by the British in World War I and II. And the poor Germans never noticed that they had lost something very important, even vital: Their Code Books. Which finally proved to be their undoing, since the British could read all the Secret Messages of the Kaiserliche Kriegmarine in WWI, which nearly led to the undoing of the Kaiserliche Battle Fleet at the Battle of the Skagerrak (German Version) or Jutland (British Version).

The High Seas Fleet (Hochseeflotte) was the battle fleet of the German Imperial Navy and saw action during the First World War. The formation was created in February 1907, when the Home Fleet (Heimatflotte) was renamed as the High Seas Fleet. Admiral Alfred von Tirpitz was the architect of the fleet; he envisioned a force powerful enough to challenge the Royal Navy's predominance. Kaiser Wilhelm II, the German Emperor, championed the fleet as the instrument by which he would seize overseas possessions and make Germany a global power. By concentrating a powerful battle fleet in the North Sea while the Royal Navy was required to disperse its forces around the British Empire, Tirpitz believed Germany could achieve a balance of force that could seriously damage British naval hegemony. This was the heart of Tirpitz's "Risk Theory," which held that Britain would not challenge Germany if the latter's fleet posed such a significant threat to its own.

The Problem of the Kaiserliche High Seas Fleet

The single most important Problem of the Kaiserliche High Seas Fleet was, that if you don't have enough Land Bases with coal, oil, some munitions, then some spare repair parts, and then some food and amenities for the Sailors, then your poor Kaiserliche High Seas Fleet will be out of luck. So there never was a High Seas Fleet in practical existence, because the poor Kaiser Willi II, and his Admirals hadn't thought of the Logistics. And trying to do a War at the High Seas, without Logistics, meaning a few 100 Fleet Bases around the Globe, like the British'er's had, then you have you have just so much of a Quagmire.

The Russian Japanese War

The Russians had had the same problem, when they were in a war against Japan 1904-1905. They had no bases whatsoever, and they tried to sail from the ports of the Baltic Sea, quite around half the Globe, about 29,000 kilometers. And when they finally reached the Japan Sea, their Ships were so much in the process of breaking down, that even if the Japanese hadn't fired a single shot... The Russian Fleet would have gone under just by themselves. No enemy shot needed, because they were some quite nice wrecks already. Ready for the Bottom of the Seas. They would have never been able to make it back to the Baltic Sea harbors.

https://www.warhistoryonline.com/history/bear-steams-east-russian-fleet.html

Admiral Zinovi Petrovich Rozhdestvenski undertook the monumental task of steaming an early twentieth-century fleet –and one badly in need of updating at that- past four continents, into hostile waters, and into battle, as the British refused access to the Suez Canal.

In total, the Squadron faced a journey of over 18,000 miles. Compounding matters, the Squadron faced scant chance of refueling, as international law forbade the harboring of a fleet at war. If the Admiral was going to re-supply and re-coal his vessels, he needed to think outside the box to do it.

https://en.wikipedia.org/wiki/High_Seas_Fleet#Battle_of_Jutland

Admiral Scheer's fleet, composed of 16 dreadnoughts, six pre-dreadnoughts, six light cruisers, and 31 torpedo boats departed the Jade early on the morning of 31 May. The fleet sailed in concert with Hipper's five battlecruisers and supporting cruisers and torpedo boats.^[53] The Royal Navy's Room 40 had intercepted and decrypted German radio traffic containing plans of the operation. The Admiralty ordered the Grand Fleet, totaling some 28 dreadnoughts and 9 battlecruisers, to sortie the night before in order to cut off and destroy the High Seas Fleet.^[54]

At 16:00 UTC, the two battlecruiser forces encountered each other and began a running gun fight south, back towards Scheer's battle fleet.^[55] Upon reaching the High Seas Fleet, Vice Admiral David Beatty'sbattlecruisers turned back to the north to lure the Germans towards the rapidly approaching Grand Fleet, under the command of Admiral John Jellicoe.^[56] During the run to the north, Scheer's leading ships engaged the Queen Elizabeth-class battleships of the 5th Battle Squadron.^[57] By 18:30, the Grand Fleet had arrived on the scene, and was deployed into a position that would cross Scheer's "T" from the northeast. To extricate his fleet from this precarious position, Scheer ordered a 16-point turn to the south-west.^[58] At 18:55, Scheer decided to conduct another 16-point turn to launch an attack on the British fleet.^[59]

This maneuver again put Scheer in a dangerous position; Jellicoe had turned his fleet south and again crossed Scheer's "T."^[60] A third 16-point turn followed; Hipper's mauled battlecruisers charged the British line to cover the retreat.^[61] Scheer then ordered the fleet to adopt the night cruising formation, which was completed by 23:40.^[62] A series of ferocious engagements between Scheer's battleships and Jellicoe's destroyer screen ensued, though the Germans managed to punch their way through the destroyers and make for Horns Reef.^[63] The High Seas Fleet reached the Jade between 13:00 and 14:45 on 1 June; Scheer ordered the undamaged battleships of the I Battle Squadron to take up defensive positions in the Jade roadstead while the Kaiser-class battleships were to maintain a state of readiness just outside Wilhelmshaven.^[64] The High Seas Fleet had sunk more British vessels than the Grand Fleet had sunk German, though Scheer's leading battleships had taken a terrible hammering. Several capital ships, including SMS König, which had been the first vessel in the line, and most of the battlecruisers, were in drydock for extensive repairs for at least two months. On 1 June, the British had twenty-four capital ships in fighting condition, compared to only ten German warships.^[65]

The U-Boat Scourge of WWII and how it was defeated

So, in WWII the poor Admiral Doenitz sent messages encoded on the Enigma to his poor U-Boats and the U-Boats sent back some messages to poor Admiral Doenitz... And after a while the nice Code-Breakers at Bletchley Park were able to read all those messages nearly in Real-Time. And that was the End of the U-Boat scourge of the Atlantic. Practically no more Allied ship losses after May 1943.

[And at those times there were also quite a lot of Code-Breaker'esse's in Bletchley Park, since they were women. And the word Computer in those olden days was just a Job Description for a woman who did the Menial Job of Calculations, leaving the Nobel Price for the male employer of that poor Computer. But anyhow, at those times a man could invite his nicest Computer for Dinner, and then for Something after Dinner. Unfortunately, this is not any more possible with Present-Day Computers. And in those olden days, there was quite a shortage of able men in the lands of Great Britain, and so the non-homosexual male employees of Bletchley Park enjoyed quite a bit of Womanizing after the Women Computers had their break, and they just wanted to do something that took their mInds off that dreary business of Computing the whole day. So what better way to get your mInd off the Computer, when you can have some Sex. I have read some stories about this. So I think that those stories are true.

]

What if the James Bond had been homosexual?

And the Rest is his-story. And this was not the first feat of the British Intelligence Services, because long before that, they had their spies in the harbors of the then mighty Hapsburg Empire in the Ports of Spain and Portugal. So they were already very good at this kind of Spy Business in the Days of the Great Armada, around the time of 1588 or a little earlier since the news had to get to England some time before that, so that the English fleet could be readied in time for the business of defending their very splendid Isolation British Isles. So even with the good James Bond, who knew next to nothing about the business of Secret Messages, and (de-) coding and de-crypting, and James Bond was only some Hau-Drauf, or Hau-Degen, but he had not so much experience in the Crypting and De-Crypting Business. Like Alan Turing who was an expert of this. But since Alan Turing Turing was homosexual, he just didn't quite fit the bill for a James Bond character. What would you think if James Bond always went to the queer Dark Rooms in his off-the-job-enjoyment, and once in a while he lost his pistol, original Walther PPK, and then some of his buddies in the queer Dark Room, ran off with his pistol. And the next morning he would have to go to Agent Q to get him a new gun, or even he had to make report to Agent M, that his gun had gone somehow amiss. This would have given him immediately a suspension of 1/2 year if he wasn't fired altogether. The MI6 had no problems with homosexuals, but when one Agent lost his gun while enjoying himself in his leisure time, this was indeed serious business or more a serious breach of the rules. As a Secret Agent you must never let your cover go, so that no-one will know your real business. Since when they know this, your cover is blown, and you are pretty useless as a Secret Agent any more.

https://en.wikipedia.org/wiki/Alan_Turing

https://de.wikipedia.org/wiki/Figuren_aus_James-Bond-Filmen

M ist Leiter des Geheimdienstes MI6 und der direkte Vorgesetzte von Commander James Bond. Der Deckname M leitet sich von „Sir Miles Messervy“ (nach anderen Quellen wird der Vorname auch „Myles“ geschrieben) ab, dem bürgerlichen Namen des Geheimdienstchefs in den Romanen. Diese Idee geht auf Sir Mansfield Smith-Cumming zurück, der von seinen Untergebenen „C“ genannt wurde. Der Name wurde allerdings erst im neunten Film der James-Bond-Reihe (Der Mann mit dem goldenen Colt) preisgegeben. M wurde von 1962 bis 1989 von männlichen Darstellern gespielt. Zwischen 1995 und 2012 stellte Judi Dench die Rolle dar. Seit 2012 wird M erneut von einem Mann (Ralph Fiennes) gespielt.

https://en.wikipedia.org/wiki/Spanish_Armada

The Spanish Armada (Spanish: Grande y Felicísima Armada, lit. 'Great and Most Fortunate Navy') was a Habsburg Spanish fleet of 130 ships that sailed from Corunna in late May 1588, under the command of the Duke of Medina Sidonia, with the purpose of escorting an army from Flanders to invade England. Medina Sidonia was an aristocrat without naval command experience but was made commander by King Philip II. The aim was to overthrow Queen Elizabeth I and her establishment of Protestantism in England, to stop English interference in the Spanish Netherlands and to stop the harm caused by English and Dutch privateering ships that interfered with Spanish interests in America.

English ships sailed from Plymouth to attack the Armada and were faster and more manoeuvrable than the larger Spanish Galleons, enabling them to fire on the Armada without loss as it sailed east off the south coast of England. Armada could have anchored in the Solentbetween the Isle of Wight and the English mainland and occupied the Isle of Wight, but Medina Sidonia was under orders from King Philip II to meet up with the Duke of Parma's forces in The Netherlands so England could be invaded by Parma's soldiers and other soldiers carried in ships of the Armada. English guns damaged the Armada and a Spanish ship was captured by Sir Francis Drake in the English Channel.

The Script of the Troglodytes without the Vowels

Back to the Obelisk. But then there was another Script with which I was already familiar with. This was the Script of the Troglodytes, which was pretty much Latin, er I mean the Church Latin of the Vulgata. But with the vowels missing, since this was a Script of the deepest Antiquity before the Alphabet was invented, just like the old Semitic and the Egyptian Scripts.

So it read about like that:

H'c r'q'sct 'n p'c'm 'l D'tt'r' L'cc', H'rr Dr. '''ndr''s G'pp'ld,

n't's 'st 'nn' d''m MCML xx++,

Pl'ce 'f b'rth: B'tw''n h's M'th'r''s L'gs. Th's 's th' 'nl' pl'c' wh'r' ''' c'n b' b'rn,

'xc'pt wh'n '''r M'th'r h's ' C's'ri''n S'ct''on.

And I just know why the Troglodytes couldn't write with vowels, which had a pretty sinister reason. They were unable to even form vowels with their Vocal Apparatus at all, and so they could not have come up with a Vocalized Alphabet either. Such were the not-so-happy days of the Troglodytes in their kind of Paradise. And they could not pronounce the vowels since they always had their mouthes full of some food. And you try this your self when you are chewing some food, and then You try to Pronounce Some Vowels. It is very difficult indeed, if not completely impossible. Chewing food and pronouncing vowels, doesn't go together well, and so the poor Troglodytes missed out on the higher stages of the Evolution of the Homo Sapiens, because they were always Pre-Occupied with Chewing Some Food. And Vice Versa. In order to prnounce the Vowels correctly, you have to go without food for some time, like a few hours or so. And the poor Troglodytes just couldn't do that. They were just totally orally neurotically fixed characters.

Then some more dangling Odds and Ends:

The Liminality by Arnold van Gennep

In anthropology, liminality (from the Latin word līmen, meaning "a threshold"^[1]) is the quality of ambiguity or disorientation that occurs in the middle stage of a rite of passage, when participants no longer hold their pre-ritual status but have not yet begun the transition to the status they will hold when the rite is complete.^[2] During a rite's liminal stage, participants "stand at the threshold"^[3] between their previous way of structuring their identity, time, or community, and a new way, which completing the rite establishes.

The concept of liminality was first developed in the early twentieth century by folklorist Arnold van Gennep and later taken up by Victor Turner.^[4] More recently, usage of the term has broadened to describe political and cultural change as well as rites.^[5] During liminal periods of all kinds, social hierarchies may be reversed or temporarily dissolved, continuity of tradition may become uncertain, and future outcomes once taken for granted may be thrown into doubt.^[6] The dissolution of order during liminality creates a fluid, malleable situation that enables new institutions and customs to become established.^[7] The term has also passed into popular usage and has been expanded to include liminoid experiences that are more relevant to post-industrial society.^[8]

Daniel and the Dream-Time Thinking / Analytics

In those ancient times, the people were very much used to dream-time thinking, as all the tales of dream-interpreters testify. The most famous of these is the dream of Nebuchandosor, which Daniel was able to decode. How could he do that? The problem was that Nebuchandosor would not reveal what he had dreamt. Very simple. Daniel was able to dive into the dream- consciousness, because this is what connects us all, as we sleep. This is what the psychologists (according to C.G. Jung) also call the Collective Unconscious. Now we can also say that this is known to everyone who has the sensitivity and the intelligence, ... to know, that dreams are the forgotten language of GOD. And the Hebrews were always very good at this sort of things, otherwise we would not have the Bible. So. Back to neuro-science. Nietzsche had the intuition, that there was something very strange going on as we dream. But he wanted to take that into waking consciousness. And this is very nearly impossible. Especially with our modern languages. This is why the unconscious is so un-fathomable, even for our psycholoigsts, who just grope in the dark like a blind man with a stick. See for example the nonsense that Freud hat concocted. C.G. Jung was not much better at this. Unfortunately so. The languages of ancient times were much better suited to this. It is called day-dreaming. The last people of humanity who had mastered this art, were the Australian Aborigines. Because, their dream-time mythology is a direct translation of the dream- consciousness into some sort of language, but just nearly so. It was more translated into ritual, singing and dancing, and doing other sorts of weird things. But this is only possible, when your language is suited to this, to allow you day-dreaming, and that you have trained to do this in a meaningful way. Otherwise it is just psychosis.

Neurolinguistic Reframing: Decrypting the Dream of Nebuchandosor

Now I will just do another little Neurolinguistic Reframing. Because this business of decrypting the Dream of Nebuchandosor was not so difficult at all. And I don't have any idea why all those Magi at the Court of Nebuchandosor couldn't have come up with the correct solution. Perhaps they were too politically correct and did not want to offend their Head Honcho. But they were out of luck, and Nebuchandosor wanted to execute them all. Because that dream is just the General Morphology of all Feudal Aristocratic Empires that ever were and that ever will be. They are always deeply stratified and Hierarchical. This holds for all Feudal Aristocratic Empires of Humantiy throughout the ages. So I do a little Historical Morphological Analysis which I think is much better than the Interpretation given below.

The Head is of course that of the Head-Honcho of that Empire, be it the King, the Emperor, or the Great Khan of the Golden Horde. This is as it always was and it will always be. So it must, by definition be of Gold. The Breast and Arms are made of Silver, meaning the higher Nobility of that Empire, and it had the second best class of metal: Silver. The Belly and thighs of brass means: This is the upper Echelons of the Priesthood and the Administration which was the same in those Olden Days. So even though their Religious Utensils look like they were made of Gold, in Reality, they were made of cast Bronze, not Brass, there had been a translation error. It was Bronze, with a veneer of Gold, but a very thin one. Then came the Legs, which are made of Iron. Now this is the Warrior or Soldier Class. And since we are talking of the Iron Age now, it is for Reasons of Technology that they should be made of Iron, quite fittingly so. And then to the feet, which are of Clay substance. It is all very easy to see and to understand. Those are the peasants who are bound to the Earth, which is pretty much the same as Clay. And the most fertile lands of all those Empires were the flood plains of the Great Rivers, this being the Euphrat and the Tigris in Mesopotamia, or the Nile in Egypt, or the Yellow River and the Yangtze in China. Those were the cradles of all the civilizations of Antiquity, and they provided the food for those Civilizations. This is because these flood plains of the Great Rivers were full of Loess, which is just another word for clay. The Mesopotamians had built a whole Empire upon Clay, since there the trees were so rare, because the humans of pre-history there had akready cut down all the forests a long long time ago, when this area was still called the Paradise. Meaning in Persian just: The Garden. So it came to pass, that the Mesopotamian's of Antiquity had lots of clay, but not very much other materials to build their houses and temples with. It is said that they even constructed their house doors out of clay and then some wicker thatchwork. Such was the shortage of building materials in ancient Mesopotamia. So it was only consequential that the feet in the dream had to be of clay. We get at this result by some little informed thinking, just the same way the good Sherlock Holmes did some informed thinking. It is and was just the Morphology of all the Empires of the Olden Times. And when the Emperor and his Aristocrats and his Priests became too greedy and rapacious, there were dire consequences. So when the People of the Earth er the Clay, who were the providers of all the nuriture and wealth for the whole system... When these people were oppressed just a little bit too much and more than they could tolerate, when they saw their own children starving... Then they rose in Rebellion, and this was utter fury, and utter destruction. Because these peasants knew it very well: The only way out was sure death, either way. And so they didn't care at all how many of them would die in the process. So it was utter murder and ruthless wanton destruction everywhere. When the great Festivals of mass death and destructions and extinctions were celebrated.

[See also the literature of the Christian Circumcelliones who were quite like that. The European Peasants had also done some mutiny at some times or other, but they never even came close to that. Mostly the Peasants were meek like sheep and they were slaughtered wholesale by the armored knight armies of their time. See also the Peasant Wars of Germany around the times of Luther. And Luther had nothing on his mind like some social improvement of the Peasants. Quite the contrary, he wanted to preserver and fortify the Holy Law and Order of the Hierarchy of Nobility and the Holy Church, in all its entirety, except that it was his kind of Christianity that he had invented. And this proved to be an even better and more effective kind of Overlordship than the Roman Catholic one, because Luther did away with so many rituals and observances, like so many church holidays, so that the Business of Protestantism and its work ethics was so much more effective and economical, what Max Weber had duly noticed a few hundred years later.

]

Because the Oppressors always had very good methods to deal with all people who had shown some even remote inclinations of disagreeing with the orders of their Oppressors... And this was immediate death, or sometimes a very prolonged death like the famous Death by a Thousand Cuts, of which the Chinese Executioners were very proud of. You can also read all the stories of Ancient Japan where the Samurai had the unlimited power to "slash and trash", means killing anyone of the peasant populace who even showed the slightest sign of disobedience. But this was a very short shrift business, since the Samurai were such expert swordsmen, that when they displayed their skill, there was... Slash, Slash, and where there had been a whole man a second earlier, there were now two pieces of man, lying on the ground.

So these rebellions were sometimes the End of an Empire, when the soldiers were not quick enough to smother out the Wildfire of Rebellion. And that had happened countless times in all the Empires of Antiquity. In China there were quite a few Peasant Rebellions. Some could be smothered out by the army (like Tienanmen Square), others succeeded, and there even had been an Emperor who had formerly been a lowly peasant, but then he went on to become an Insurrection Leader. And then he became the Emperor himself. It is needless to say that when he was the Emperor, he just continued the same kind of Terror Regime exactly like all the Emperors before him had done. Those tried an trusted methods of Overlordship were nothing to tamper with. So even if there was a change or rulership of Oppressors, the System stayed exactly the same.

Ode to the Honor and the Memory of the Tax Collector

I will place some succinct notes on top, to do a Meta-Morphology of the history of all the states and all the Tax Collectors in all of human history. From the very beginning, the states could not have come into existence at all, if there had been no taxes. So Statehood is Morphologically equivalent to Taxe-hood. [Somehow when I gave this word to the Google translator it always came up with Robin Hood.]

I have just invented this word since It doesn't apparently exist in the dictionary of the English language. Or in other words: Rulership is equivalent to Taxation-Ship.

[The google translator gave me back the nice word "Steuerschiff" in German which is also a quite humorous contribution by our nice friends from the google.]

One may also note that there has been quite some Neurolinguistic Reframing of the word Tax Collection between the German and English languages. The German word "Steuern Eintreiben" and the English to "Collect Taxes" contains quite a bit of Semantic Cognitive Dissonance. The German word "Eintreiben" means to get some taxes by at least threatening to apply some force if not using force directly. And it is well known in all the civilized lands that when you don't pay your taxes, this is a quite sure way to land in prison. Now to "Collect Taxes" is really a nice kind of Neurolinguistic Reframing, as if the taxes were just lying around in the open and the nice Tax Collector just came around and picked them up. Which had probably never been the occurrence in all the history of Staatehood and of Taxation-hood. Whenever if give the Google Translator the word Taxation-hood, it faithfully comes up with Robin Hood. I have no idea how it does this. (This is a joke).

About Tribes and Tributes

In the Beginning of Hu-man-ity there was Egaliarian'ism. Until some-one who was quite smart, invented the nice Neurolingustic Reframing Trick to invent the "more egaliarian than the egaliarian's. Meaning the advent of stratified political power structure. And this is the very moment when his-story began as a serious business of rulership.

In those earlier times of statehood, the taxes were called tributes. Because the tribes were tribus in Latin. And the Tribal System and later the Feudal System always worked in a similar manner. It was structured in a Top-Down Hierachy. Each tribe had ist own Head-Honcho (and some time a Head-Honcha). Or sometimes there was just a Head-Honcho who was only elected for some period of time in an emergency, when the need arose for communal action for the whole tribe to form a unity, like in a war or a catastrophe. Those were the more egalitarian tribes like the Gallics and the Nordics, er I mean the Germanics. When there was a permanent power structure, there were the Head-Honchos and they had their Sub-Head-Honchos in every village. This was about the tribal structure of the Indians of the plains in North America. And of course the definition of power was quite varied as you compare different tribes. The Head-Honchos of the North American Indians were very limited in their powers. They were mostly leaders when an emergency arose. As I recall, the North Eastern tribes even were quite democratic and they had a general assembly of the representatives of the Sub-Tribes who made all the important political decisions. And the ceremonial Head-Honcho was more or less like the Speaker of the House in the English parliament. So the social political structures of the tribes was very varied. So there came the times and the locations where the states consolidated. Then there was a Super Head-Honcho, who put him self on top of the Head-Honcho's of many different tribes, and he became their Over-Lord. This was the Feudal Structure of almost all of the so-called Antiquity. And to maintain that Super-Structure with the Over-Lord Head-Honcho, one had to ensure that the logistical structure of that motley collection of many-tribes didn't just pull itself apart. Because all those sub-tribes mostly didn't like each other because of Competition Reasons. Such was the incessant warfare of all the Amerind tribes in the vastness of the USA plains. It was not at all love and peace in those times of the Indians of the Plains. As Karl May would be very kind to tell you all about it. Of course Winnetu was his favorite Hero and all the others were just the bad guys. In realtiy it was quite a bit otherwise.

So to come back to the Feudal Power and Politics Structure. The tributes were necessary to manage the upkeep of this motely bag of not-so-united single tribes. And therefore the tributes had to be invented. So the local Head-Honcho collected some tributs from his local area of rule, then he kept some of these tributes for himself, and he sent what was left over from this, to the Super-Head-Honcho or the Over-Lord. Such was the structure everywere. And a pretty good example of this was ancient Japan.

https://www.lexico.com/en/definition/tribute

historical mass noun Payment made periodically by one state or ruler to another, especially as a sign of dependence.

‘the king had at his disposal plunder and tribute amassed through warfare’

3 historical A proportion of ore or its equivalent, paid to a miner for his work, or to the

Origin

Late Middle English (in tribute (sense 2)): from Latin tributum, neuter past participle (used as a noun) of tribuere ‘assign’ (originally ‘divide between tribes’), from tribus ‘tribe’.

The Evolution of the Taxes

So it came to pass that the first Empires arose, with their Super-Super Head-Honcho's. A good example is the King of Kings of Persia who had coined this very good political expression. Then there arose the need for a special adminstrator class of Tribute Supervisors, who at the start were the Priests, since they had invented some form of book-keeping and even writing. So they were the experts at tributes, and the tributes did a slow morphing into taxes. And this process took place in the areas of the first Empires. China, Egypt, Mesopotamia, some time later in Persia, and in the Americas the precursors of the Inca, the Mayans and the Aztecs. Apparently the North Amerinds never got around to form Empires for one reason or another.

Now these power structures were very delicate and difficult to maintain. The change of ownership of the title of Super-Super Head-Honcho was often sudden and surprising. This was also the story that the good Lev Gumilev told when he described his parable of those Astronaut observers of the Empires on planet Earth that constantly did the most egrgious Meta-Morphoses. Just that Gumilev didn't call it Meta-Morphoses. But it can be rightly called such, because the change of Power Structure is a sort of Meta-Morphosis. A simple Morphosis is when a power structure just evolves over time and differentiates a bit or does some fossilization and some de-generation, as always happens with such Power Structures. The Meta-Morphosis is when there will be fundamental changes in the power structure. So mostly this is war, conquest, genocide, and rebellion and revolution. And some times widespread Kata-Strophae, like big floods, desiccation, over-salination, rivers that change their course into where there was just a big city in the way, a rise of sea level, erratic patterns of the Monsoon, or the Nile floods. There are many kinds and sizes of Kata-Strophae, of which Jared Diamond did some writing about. The Ecological history of Civilizations, which means more often than not, that they did their own undoing by ruining their Ecology. The prime example is Mesopotamia. They just over-salted their arable land because of heavy irrigation which left a few megatons of salt on the land over the period of a couple millennia. He described this more in-depth in: Collapse.

https://en.wikipedia.org/wiki/Collapse:_How_Societies_Choose_to_Fail_or_Succeed

https://en.wikipedia.org/wiki/Collapse:_How_Societies_Choose_to_Fail_or_Succeed#Synopsis

So there always was a see-saw of power structures in Ancient Times. And Mesopotamia was one of the worst see-saw's. In Mesopotamia, there were ALWAYS some Outside Invaders. These were appropriately called the Hill people. The ancient Sumerian Script was exactly a picture of a mountain to symbolize the Hill People. Most of the times the Hill People were a reservoir of slaves. For this the ancient Sumerian Script had the same symbol for slaves, the same mountain. But at other times the Hill People thought that it was their turn to invade the plains, and so they did. Thus came to pass the succession of so many Over-Lord'ships in about 7000 years of Mesopotamian rulers. And this hasn't stopped ever since, because the war in Mesopotamia is the rule, and not the exception. So the invaders and there were quite a few of them, one way they succeeded with their Invasions, was mostly because the local peasants had had enough of their present Overlords, and they just wanted a little change of Overlords. But they knew full well, that the next Generation of Overlords was not so much better than their present ones, whom they already knew, and they had always devised some ways to evade the Taxes or to bribe the Tax Collectors. It is always the same with the taxes. One intelligent man said: There are two things in life which are inevitable: Death and Taxes. So it came to pass, at some time in deep Antiquity, there came a new Generation of Overlords, and they brought with them a very hideous device, for the Tax Collectors to facilitate their Business of Tax Collection. And this was called Accounting. We know all this from the studies of Ancient Mesopotamia. These were Clay tablets engraved with a stylus that produced characteristic marks called Cuneiform. So after a few hundred years or so of so much more effective Tax Collection, and some more effective Oppression and Extraction of Wealth from the Local Populace, one bright mInd came up with the bright Idea, that those cuneiform were also usable for other things than just accounting. So it came to pass that the invention of writing, one of the most important inventions of humanity besides the wheel, was given to us by the Tax Collectors. So we are forever indebted to the Tax Collectors of humanity and when we build the Monuments for the Great Kings and Emperors about 10 meters high, then we should construct an even Greater Monument, of about 30-100 meters high, for the unknown Tax Collectors of humanity, who had come up with this idea in the First Place. Because all those Great Empires would have never existed if it had not been for the Tax Collectors. Honor to who Deserves Honor. Thankfulness for those to whom thanks are due. Taxes for those to whom Taxes are due.!!!

See my special material on the Cun(n)eiform Script:

http://www.noologie.de/cunni.htm

https://en.wikipedia.org/wiki/Death_and_taxes_(idiom)

Death and taxes is a common reference to the famous quotation:^[1]

Our new Constitution is now established, and has an appearance that promises permanency; but in this world nothing can be said to be certain, except death and taxes.

— Benjamin Franklin, in a letter to Jean-Baptiste Leroy, 1789

However, Franklin’s letter is not the origin of the phrase, which appeared earlier in Daniel Defoe’s The Political History of the Devil.^[2]

Things as certain as death and taxes, can be more firmly believ’d.

— Daniel Defoe, The Political History of the Devil, 1726.

And in The Cobbler of Preston by Christopher Bullock (1716)

’Tis impossible to be sure of any thing but Death and Taxes

https://en.wikipedia.org/wiki/Paradise_garden

The Paradise garden

The paradise garden is a form of garden of Old Iranian origin, specifically Achaemenid. Originally denominated by a single noun denoting "a walled-in compound or garden", from "pairi" ("around") and "daeza" or "diz" ("wall", "brick", or "shape"), Xenophon Grecized the Persian phrase "pairi-daeza" into "paradeisos".^[1]The idea of the enclosed garden is often referred to as the paradise garden because of additional Indo-European connotations of "paradise".^[which?]

Qualities

The essential qualities of the paradise garden derive from its original, arid or semi-arid homeland. The fundamental quality is enclosure of the cultivated area, which excludes the wildness of nature and includes cultivated and irrigated greenery, providing privacy and security. The most common design of the perimeter walls is that of a rectangle, and this forms one of its primary qualities.

Another common quality is the elaborate use of water, often in canals, ponds, or rills, sometimes in fountains, and less often in waterfalls. The rectangular or rectilinear design is often extended to the water features, which typically quarter the garden. This design derives from or is echoed in that of the Garden of Eden, which in Genesis is described as having a central spring that feeds four rivers, which each flow out into the world beyond.

Much of the use and symbolism of the paradise garden is derived from the Garden of Eden. It was designed to symbolize eternal life. A tree with a spring issuing from its roots especially symbolises this. Additionally, the contrast of a formal garden design with the informality of freely growing plants is a recurring theme in many paradise gardens. Odor and fruit are important elements of this garden.

https://en.wikipedia.org/wiki/Yellow_River

The Yellow River or Huang He (listen (help·info)) is the second longest river in China, after the Yangtze River, and the sixth longest river system in the world at the estimated length of 5,464 km (3,395 mi).^[1]^{Originating in
the Bayan Har Mountains in Qinghai province
of Western China, it flows through nine provinces, and
it empties into the Bohai Sea near the city of Dongying in Shandongprovince.
The Yellow River basin has an east–west extent of about 1,900 kilometers
(1,180 mi) and a north–south extent of about 1,100 km (680 mi).
Its total drainage area is about 752,546 square kilometers
(290,560 sq mi).}

Its basin was the birthplace of ancient Chinese civilization, and it was the most prosperous region in early Chinese history. There are frequent devastating floods and course changes produced by the continual elevation of the river bed, sometimes above the level of its surrounding farm fields.

https://en.wikipedia.org/wiki/Yangtze

The Yangtze or Yangzi (English: /ˈjæŋtsi/ or /ˈjɑːŋtsi/) is the longest river in Asia, the third-longestin the world and the longest in the world to flow entirely within one country. Its source is in the northern part of the Tibetan Plateau and it flows 6,300 km (3,900 mi) in a generally eastern direction to the East China Sea. It is the sixth-largest river by discharge volume in the world. Its drainage basin comprises one-fifth of the land area of China, and is home to nearly one-third of the country's population.^[7]

The Yangtze has played a major role in the history, culture and economy of China. For thousands of years, the river has been used for water, irrigation, sanitation, transportation, industry, boundary-marking and war. The prosperous Yangtze River Delta generates as much as 20% of the PRC's GDP. The Three Gorges Dam on the Yangtze is the largest hydro-electric power station in the world.^[8][9]^{In mid-2014, the Chinese government announced it
was building a multi-tier transport
network, comprising railways, roads and airports,
to create a new economic belt alongside the river.}^[10]

The Yangtze flows through a wide array of ecosystems and is habitat to several endemic and endangered species including the Chinese alligator, the narrow-ridged finless porpoise, the Chinese paddlefish, the (extinct) Yangtze River dolphin or baiji, and the Yangtze sturgeon. In recent years, the river has suffered from industrial pollution, plastic pollution,^[11]^{agricultural run-off, siltation,
and loss of wetland and lakes, which exacerbates seasonal flooding. Some
sections of the river are now protected as nature reserves. A stretch of the
upstream Yangtze flowing through deep gorges}^{in western}^{Yunnan is part of the Three Parallel
Rivers of Yunnan Protected Areas, a UNESCO World Heritage Site.}

https://www.christiantruthcenter.com/nebuchadnezzars-dream/

But there is a God in heaven that reveals secrets, and makes known to the king Nebuchadnezzar what shall be in the latter days (Dan 2:28).

We can look and see what has already being fulfilled and what has not. Here is the dream;

Dan 2:31-35: Thou, O king, saw, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou saw till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and broke them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.

King Nebuchadnezzar dream image

The image represents the world time-line entirely from that time of King Nebuchadnezzar of Babylon to the coming of Jesus Christ (the last coming of Christ to judge the world). The four metals in the image are regressing or diminishing in value; gold is valuable than silver, silver than brass, brass than iron and iron than clay.

These four metals speak of four kingdoms, governments or empires who will rule the world in their order respectively. Know that the four kingdoms, governments or empires are those who have or had a direct bearing to the Nation of Israel. Apart from having a direct impart to the Nation of Israel, the four governments rule the entire world in their times.

The power, strength and glory of the four governments diminish from the first to the last accordingly as seeing in the diminishing in value of the four metals from gold to clay. Their power, strength and glory diminishes in comparison with the latter power not in comparison to any world power at their times.

In times of their reign, the four governments rule the entire world and they are the most powerful, strongest with the highest glory as compared to any other world governments but not as powerful as the latter mentioned government.

Daniel interpretation of King Nebuchadnezzar

The head of Gold

Dan 2:37-38: Thou, O king, art a king of kings: for the God of heaven has given you a kingdom, power, and strength, and glory. And where-so-ever the children of men dwell, the beasts of the field and the fowls of the heaven has he given into your hand, and has made you ruler over them all. Thou art this head of gold.

Nebuchadnezzar was the ruler, the king, of the Babylon Empire. The Babylon Empire was an absolute monarchy and the most powerful, strong, superior empire there ever was in the world. It had an absolute effect and rule on the entire world than any other empire there ever was in the world and Nebuchadnezzar was the ruler of the empire thus the head of gold.

Breast and arms of silver

Dan 2:39: And after you shall arise another kingdom inferior to you,…

In 530 BC the Medes and the Persians overthrew the Babylon Empire. Reason there are two arms of silver in the image; one arm representing Medes and the other representing the Persians. The Empire of Medes and Persians was inferior to the Babylon Empire but they overthrew the Babylon Empire.

They were not as great as the Empire of Babylon neither in scope nor rulers, and they were a constitutional monarchy not an absolute monarchy as the Babylon Empire.

The vision of overthrow of the Babylon Empire and giving it to the Medes and the Persians was also presented to King Belshazzar who was a son of the former Babylon king, King Nebuchadnezzar, and we see this in Daniel chapter 5. A hand wrote on the plaster of the wall of the king’s palace, ‘MENE, MENE, TEKEL and UPHARSIN’.

In interpreting the writings of the hand to the wall to King Belshazzar, Daniel told him, ‘Thy kingdom is divided, and given to the Medes and Persians’ (Dan 5:28). It is during the reign of King Belshazzar when Babylon Empire was given to the Medes and Persians. The Medes and Persians were not as powerful and strong as the Babylon Empire thus being of silver as seeing in the image.

Belly and thighs of brass

…and another third kingdom of brass (Dan 2:39)

The Medes and Persians were overthrown in 330 BC by the Grecians (Greece). Alexander the great conquered the whole world including the Medes and Persians when He was about33 years old. After conquering the whole world, Alexander the great cried and said, ‘is there are no more worlds for me to conquer’.

The Grecians, led by Alexander the great, were less powerful and strong than the Babylon Empire and the Medes and Persians thus being the belly of brass in the image. Brass is less in value than silver and gold.

Legs of iron

Dan 2:40: And the fourth kingdom shall be strong as iron: forasmuch as iron breaks in pieces and subdues all things: and as iron that breaks all these, shall it break in pieces and bruise.

The Grecian Empire was overthrown by the Roman Empire being represented by the two legs of iron in the image. Two legs because the Roman Empire split into two; East and west Rome. Iron because it was a brutal empire which crashed every person and government to submission even the Grecian Empire.

The empire was less powerful and strong than the Grecian Empire, the Medes and Persians and the Babylon Empire thus being of iron as seeing from the image. Iron is less in value than brass, silver and gold.

In the reign of the Roman Empire, in 70 AD the Romans come down into Israel, destroyed the temple, slaughtered many people, raped women, wiped out everything and every person and all Jews were scattered all over the world.

This was a fulfillment of Jesus prophecy holding the Jews accountable for not knowing prophesies as you have seeing in the fulfilled weeks of Daniel seventy weeks and ignorance of prophecies.

Israel is God’s time piece as revealed in the article; the church in Daniel 70 weeks. After the Romans come down, destroyed and wiped out the Jews, Israel ceased to be a sovereign nation and God clock stopped.

In 1948 AD, immediately after the end of world war 11 a miracle happened. Israel was proclaimed a nation and in May 19th 1948 AD, Israel became a sovereign nation.

See that Israel ceased to be a nation in 70 AD until 1948 AD.

Feet part of iron and part of clay

Dan 2:41: And whereas you saw the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou saw the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou saw iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.

The foot of the image has ten toes partly of iron and partly of clay. Immediately Israel became a nation in May 19th 1948 AD, in May 9th 1950 AD, six nations come together in the City of Rome, formed the Treaty of Rome and started a new resurrected Roman empire.

Statistics and one more Ode to the Honor of the Tax Collector

It has been said quite rightly so, that the French administrators and especially the tax collectors were at all times much better at collecting taxes than doing some work to improve in the first place the ability of the people to pay the taxes, ie. to generate some income in the first place so that the people could live off the money that was left after they had paid their taxes. This has always since times immemorial been a problem for the administration of the state, since the Tax Ministery (Finanzministerium) and the Ministery to increase the Income-Generating capability of the populace (Wirtschaftsministerium) traditionally knew nothing about each other. They might as well be on different planets. Now it is quite logical that when the Economy was good, meaning there was a lot of income in the populace, there would also be a proportionaly high potential for generating tax revenue, so that the state could re-invest that into infrastructure, schools, universities and so on, and so on. This is a system that every Theorist of National Economy would try to implement as good as possible if this Theorist of National Economy would ever be invited by both those abovementioned Ministeries. Unfortunately that happened only very rarely in the Financial History of humanity. Only the British'ers in the heyday of their Victorian Empire managed to

https://en.wikipedia.org/wiki/History_of_taxation_in_the_United_Kingdom

History of taxation in the United Kingdom includes the history of all collections by governments under law, in money or in kind, including collections by monarchs and lesser feudal lords, levied on persons or property subject to the government, with the primary purpose of raising revenue.

19th century

Pitt's income tax was levied from 1799 to 1802, when it was abolished by Henry Addington during the Peace of Amiens. Addington had taken over as prime minister in 1801, after Pitt's resignation over Catholic Emancipation. The income tax was reintroduced by Addington in 1803 when hostilities recommenced, but it was again abolished in 1816, one year after the Battle of Waterloo.

Addington's Act for a ‘contribution of the profits arising from property, professions, trades and offices’ (the words ‘income tax’ were deliberately avoided) introduced two significant changes. First, it allowed taxation at the source; for instance, the Bank of England would deduct an amount, to be paid as tax, from interest paid to gilt holders. Secondly, it introduced schedules:

Schedule A (tax on income from UK land)

Schedule B (tax on commercial occupation of land)

Schedule C (tax on income from public securities)

Schedule D (tax on trading income, income from professions and vocations, interest, overseas income and casual income)

Schedule E (tax on employment income)

Income not falling within those schedules was not taxed. (Later a sixth Schedule, Schedule F (tax on UK dividend income) was added.)

Although the maximum tax rate under Addington's Act was 5% – only one-half of the 10% allowed under Pitt's – the other changes resulted in a 50% increase in revenue, largely because it doubled the number of persons liable for the tax and somewhat expanded the scope.^[10]

Pitt in opposition had argued against Addington's innovations: he adopted them largely unchanged, however, when he returned to office in 1805. The one major change he made was to raise the maximum rate back to the 10%, the rate in his original bill, in 1806. Income tax changed little for the duration of the Napoleonic Wars, despite changes in government.^[11]

Nicholas Vansittart was Chancellor in 1815, at the time of the Battle of Waterloo. He was inclined to maintain the income tax, but public sentiment was heavily against it, and predictably, the opposition championed its abolition. It was thus repealed in 1816 ‘with a thundering peal of applause’. In fact, the tax was so unpopular that Parliament ordered the destruction of all documents connected with it. This was more show than substance, as the King's Remembrancer had made duplicates and retained them.^[11]

Only in recent years since about 1989 or so, did the Germans surpass the French in that business, since the German Tax collectors ie the ministr(y/ies) of finances and the ministr(y/ies) of Social Services were so good at collecting taxes and social security contributions that the first time in the history of hu-mankind the German citizens lived for about 3/4 of their productive lives for the tax collector only. Because all those nice statisticians of Germany who did the accounting of all that load of taxes, they consistently forgot that on top of the official income taxes and social security contributions, there was the value added tax or VAT. And since this was on top of it all, it also hit the poorer people the hardest. And there were some additional taxes like the energy tax which also hit the poorer people the hardest. So it came to pass that the Germans were in a pretty sad state of mInd. But instead of revolting, like their French common sufferers, the movement vestes jaunes, the Germans chose to vote for the Green Party, which had been mostly responsible for all those taxes. Like the energy sur-taxes. Such was the mental derangement of the poor Germans. There is very little hope that the poor Germans will ever get their wits together at all. One may say that as individuals, there are some quite smart Germans around. Like Peter Sloterdijk. But as a mass, especially the voters of the political parties, and even more especially the consumers of the German High-Quality media like the German national television... They are as dumb as Bernd das Brot. I have no idea how Thomas Krappweis got this in-depth psycho-anal-ysis of the German National Character. And it is really and exactly right to the point. In another diction I have called them the Troglodytes, and the good Nietzsche always liked to call the Germans "Die letzten Menschen". If there was anything in his philosophy that he was so absolutely correct about, it was his anal-ysis of the German National Character.

Slotderdijk and the Honorable Taxes

Now since we are already at the subject of taxes we come to one of the most advanced ideas about taxes that anyone had come up with since quite a long time. And this is of course again our good Peter Slotderdijk. And he always has some interesting ideas up his sleeve: It is the system of honorable taxes or the taxes of honor. He came up with the splendid idea that one should introduce a honor system of paying the taxes. Actually this would also involve a complete Neurolinguistic Reframing of the concept of honor.

The Japanese Concept of Hara as Seat of the Vital-Soul

To better explain the system of honor that I have introduced in the above passage I have to expound a little more the Anthropology of Honor. Therefore I will have to make a little detour into the Japanese Samurai concept of Honor where it was considered to be the most honorable when a Samurai committed Sepukku. And by the terminology of Morphology, the Sepukku actually means to turn one's intestines from the inside to the outside, which would be also a Meta-Morphology of the Intestines. And the Abdomen or Hara was in the Ancient Japanese thought the seat of the Vital-Soul. This was the meaning of the Anima in the original pre-Christian sense of the word. Because in Antiquity there existed no such concept like the Immortal Soul. That was just grafted by the early Christian thinkers upon the more ancient of the anima. Anima just means to be animated, which means living. And it also means breathing. The Spiritus derived from A-Spirare. So there was a little bit of Meta-Morpology done by the early Christian Church Fathers, who just liked to turn all the venerable concepts of the Ancient Metaphysics topsy-turvy, inside- out and then some more. It was a really pretty complete Meta-Morpology of the Ancient thought systems. And only by referring to the ancient Shinto Japanese thought system, we can get to the deep structure of them. The Japanese had been wise enough to keep all their ancient Shinto thought systems together not to be tainted by some Christian thoughts. So I must make a little correction to the work that is described in "Das Gold im Wachs" about which I report in Part I. The nice present-day Christian Theologians who wrote the book "Das Gold im Wachs" probably were not aware what a kind of Spiritual Minefield they had gotten themselves into. As the saying goes: Some things are easier to get into, than to get out of. And especially when dealing with Shinto Not-So-Philosophy because it has no connection at all with Western Philosophy and especially not with Western Theology. One could say that they are In-Commensurable. Mensura means measure, but it also means Mens, which is the mInd or the Verstand or the Vernunft, or the Logos or the Ratio or the Rationality. And as Heidegger had expounded it in WHD, there exists quite a confusion about what all those concepts really mean in present-day Philosophical Usage, and what they had possibly had some quite different meaning and usage in those the olden days before the nice Christian Church Fathers turned everything around and topsy-turvy as one might say. So the deeper meaning of those ancient concepts or ideas, as we may call them, had done some quite strange Meta-Morphoses throughout the last 2500 years of Christian Philosophy and Theology.

The Meta-Morpology of the Christian Church Fathers

There was also an Animus, which was called a Daimonos in Greek, and Sokrates mentioned his Daimonos quite a few times. The Daimonos was a sort of Spiritual Guide, in Latin there is a word Spiritus Rector, which gives some related meaning. But today that just means a human teacher or professor who leads onto some path of thinking, like Schopenhauer was (a little bit) a Spiritus Rector for Nietzsche

[who liked to refer to "Schopenhauer als Lehrer"].

Also and likewise as Nietzsche was (sort of and a little bit) a Spiritus Rector for Oswald Spengler and probably also for Peter Sloterdijk. So it was by no means a bad Daemon, and this was only because of the Creative Thinking of the early Christian Church Fathers. Because they just liked it so very much to convert those ancient mythological ideas into their polar opposites. This was also a very early exercise of Dis-Information, and Political Correctness, how to corrupt something that was very old and very venerable into something that was very sinister and very bad. And the early Christian Church Fathers succeeded quite nicely in turning around and about everything from the Antiquity into something very sinister. So this was also a very good Example of a Meta-Morphology of the most awful kind. We just take the English word awe, and when we turn it into awful it also becomes very sinister. Awe means in German Respekt, even Reverence in English. But it also has its sinister side: shyness, fear, awe, timidity, inhibition, timidness. So there is this nice US Army expression of Shock and Awe, which was expoundet in the Irak wars. This is also a very good example of the Neurolinuistic Reframing. And the Church Fathers were masters of this kind of Sinister Thinking. So they had turned the whole of Metaphysical Thinking and the Mythology of Antiquity into something Demonical. When we today complain about some Dis-Information in the good Quality Mainstream Media, especially in the German National TV like ARD and ZDF, we should be aware where the REAL DIS-INFORMATION is hiding in PLAIN SIGHT or not so plain sight at all. So it needs quite a hevy work of Double- and Triple- Thinking of Reflexology or Meta-Morphology to get to the Nooks of Granny, as I some- times call it.

See:

https://www.thefreedictionary.com/sepukku

ha•ra-ki•ri (ˈhɑr əˈkɪər i, ˈhær ə-, ˈhær i-) / also hari-kari n.

1. ceremonial suicide by ripping open the abdomen with a dagger or knife: formerly practiced in Japan by members of the warrior class when disgraced or sentenced to death.

2. any suicidal action; a self-destructive act: political hara-kiri.

[1855–60; < Japanese, =hara belly + kiri cut]

But there is a morphological similarity between comitting sepukku, and paying taxes. Since for a Samurai, his intestines litterally meant "the seat of the soul", because the Japanese believe that this is the Hara.

https://en.wikipedia.org/wiki/Hara_(tanden)

Hara (Japanese: 腹: abdomen, should not be translated as "stomach" to avoid confusing it with the organ). In the Japanese medical tradition and in Japanese martial arts traditions, the word Hara is used as a technical term for a specific area (physical/anatomical) or energy field (physiological/energetic) of the body.

In the martial arts

In the martial arts, Hara is sometimes considered as equivalent to, the lower of the three dantian (tanden in Japanese). Various styles of martial arts describe this as being just below or directly behind the umbilicus.^[21] In Traditional Chinese Medicine (TCM) the by-name Dantian is given alternatively to three acupuncture points: the "Gate of Origin" (Ren 4), and the "Sea of Qi" (Ren 6),^[22] and, by some, also to the "Stone Gate" (Ren 5).^[23] All three points are situated on the midline (centre of the linea alba) of the lower abdomen (i.e. below the navel). They constitute part of the Ren Mai, usually translated as Conception Vessel (CV), which is one of the Qi Jing Ba Mai, the Eight Extraordinary Vessels or eminent energy pathways of the body.

Dantian is often translated as "elixir field", indicating that the needling points called "Sea of Qi", "Gate of Origin" and "Stone Gate" are not really sitting on the Ren Mai like dots on a line. Rather they represent a place from which the "Sea of Qi" etc. can be reached and influenced – either via the energy flow along the Ren Mai (Conception Vessel) or by penetrating deeper into the abdomen (the level to be determined by the length of the needle and the depth of its insertion, in the case of palpation, by the depth of penetration and Qi projection, in the case of breathing or movement exercises by the use of muscle tonus and combination, direction of connective tissue engagement etc.). Hence, as the point names indicate, the lower Dantian, which ever point it is associated with, ought to be seen as a three dimensional area of varying size inside the abdomen, not as a point on the abdomen. In that sense it is identical with the "small hara" or the "small abdomen", terms used in some Chinese classical texts and commentaries that discuss the origin and location of the Qi Jing Ba Mai (Eight Extraordinary Vessels) to which the Ren Mai belongs and is connected.^[24] Modern commentators believe that the terms refer to "the kidney reflex area below the umbilicus".^[25]

The Hara or lower Dantian, as conceptualised by the Chinese and Japanese martial arts, is important for their practice, because it is seen, as the term "Sea of Qi" indicates, as the reservoir of vital or source energy (Yuan Qi). It is, in other words, the vital centre of the body as well as the centre of gravity. For many martial arts, the extension of energy or force from this centre is a common concept.^[26] Many martial art styles, amongst them Aikido, emphasise the importance of "moving from the hara",^[27] i.e. moving from the centre of one's very being – body and mind. There are a large number of breathing exercises in traditional Japanese and Chinese martial arts where attention is always kept on the dantian or hara to strengthen the "Sea of Qi".

]

Now the highest ever possible achievment of honor would be, that the one who paid the most taxes in the whole of the land, he also was celebrated as the "most honorable" person in the whole of the land. So he would receive all the medals of honor, the Bundesverdienstkreuz am Hosenband (on the garter) and he would be invited to all those parties with his very honorable Bundespräsident... and so on. So it might just come to pass that there would be developed a finely structured system of gradation of honor. The "most supreme honorable" one would be the one who paid the most taxes in the land. So, he might also be called the King of Honor. Then would come the nobility of honor: The upper echelon would be called the "very honorable" people. So there we might find some film stars and other celebrities of the German High Quality Mainstream media, like also all the directors and highly paid functionaries of the German High Quality National Television ARD and ZDF.

He may even be invited to some parties where he met also those the very honorable people, like the very honorable Boris Becker, and then the very honorable Dieter Bohlen, and the just likely very honorable Verona Feldbusch, and then and then... I believe that very honorable Master Taxpayer would be in Taxpayer Heaven, and he would go on and earn so much more money, to be able to pay so much more taxes. This would be the Finanzminister's Heaven on Earth, and everyone would be happy forever after without an end, and the finances of the State would not only bloom, but they would quite explode. And then, you may have guessed it by now, all the ministers in the country would cry out loud and say: With so much money to administrate we direly need some more high-paying administrator's (er, bureaucrat's) positions to administrate all that money for the better good of the public. Er, I am just having a very bad night-mare right now as I am day-dreaming. This will not happen in my lifetime at all.

https://de.wikipedia.org/wiki/Dieter_Bohlen

https://de.wikipedia.org/wiki/Verona_Pooth

https://de.wikipedia.org/wiki/Boris_Becker

There was quite a good joke about the successful implementation of communism that goes about like this: I will abbreviate this a little bit. The leaders of the communist parties of Europe decided to make some re-union in heaven after they had died. And God himself did the hosting of the party because it was such a high-importance affair. So one after the other did his spiel how successful he was at realizing true communism in his land. And god always nodded and said: It will not come to pass, neither in your succesors life time nor his succesor's succesor. At last the Polish General Secretary of the Polish Communist Party gave his spiel how successful his implementation of communism had been. God again nodded and after some deliberation he said: This will not come to pass in even in my own life-time at all. End of joke.

The Science of Morphology

The Science of Morphology is the scientific study of forms (Morphae). All forms change, some very slowly, like in Geology, some fast like Waves in Water. The study of the change of forms is sometimes called Meta-Morphology, with the special term Meta-Morphosis. In the Insect world we have a good example of Meta-Morphosis: From a caterpillar through a stage called chrysalis, to a creature that can take to the airs, a butterfly. So much is very well known in scientific circles. Morphology is mostly associated with Goethe, who called his scientific studies Morphology. And he practically did the Morphology of about everything: Plants, Insects, the Cosmos, the Clouds in the Sky, the Forms of the Waves in Water, even the Morphology of Geology, of Stones and Minerals. Goethe was interested in everything of the large and wide world. Even if he was dabbling and an amateur in so many fields. So, already his contemporary academics somewhat derided him. But the idea of Morphology has stuck. There still exists the concept of Morphology in many sciences, even if there is not much connection to the Morphology of Goethe. The Goethe-kind Morphology Tradition is mostly forgotten now, I had made list of that tradition in my Dissertation and then something more about Goethe.

This is a more theoretical discussion of Morphology:

http://www.noologie.de/desn17.htm

This is a discussion if Whitehead's "Process and Reality"

http://www.noologie.de/desn16.htm#Heading58

This is a more theoretical discussion of Meta-Morphology:

http://www.noologie.de/desn09.htm

This is about the Morphology in Goethe's Faust:

http://www.noologie.de/faust.htm

This is somewhat similar to faust.htm

http://www.noologie.de/desn08.htm

This is somewhat similar to faust.htm

http://www.noologie.de/desn27.htm

One other Morphology writer, who is very in-famous by now, was Oswald Spengler. He claimed that he knew the Morphology of history, which is a pretty strong claim to make. Because history is only that which we know about history. And there is quite a lot of history that we don't know anything about. Because the records are irretrievably lost. [A particularly bad case of lost records are those of the early times of the religions of Christianity and Islam. This is very strange indeed, and there must have been some records. And they are gone, with the wind as one may say. I have just a little suspicion that they didn't vanish by themselves. Someone must have helped them in vanishing, this I believe in my naive mind.] History is just in the eye of the beholder, or better this is what the rulers told the historians (or palace writers) what they had to write and record about, and for whom it should serve. History is almost always written by the victors, and the rulers. Sometimes there is a differnt spelling: His-Story, since the rulers were mostly male. And as many historians as you have, so many histories you get. Which proves that history is in the eye of the beholder. And this is the deeper reason why Spengler's attempt was destined to utterly fail. But at least he had tried. And he still has made some good contributions to Morphology, when you ignore his faulty historical work. I have written about that in my article below. Then there is Peter Sloterdijk who in his "Sphären" also wrote about Morphology, this time about some round objects, which are called Spheres, Bubbles, Globes, Bullets, and something like that, and even Footballs, when he did an exegesis of the "Ludo Globi" by Cusanus. And he really did a good job at describing the cultural history of all that is connected to round objects. At this he was more successful than poor Spengler. I have written more about this here:

http://www.noologie.de/morgh.pdf

Now, as I have stated in my above article, since Morphology is not an established science domain, there are as many Morphologies as there are Morphology thinkers. The problem with a form (or Morphae) is that is in the eye of the beholder. Now there are some more or less universally accepted kinds of form, like the form of Mount Everest. And in science, we have also certain established kinds of form, like the outlay of all the vertebrate animals with a spine, four legs, a head, an intestine, sometimes a tail, sometimes not. In the bird class the front legs are converted into wings, but that doesn't contradict the overall pattern, since the wings are morphed front legs. So here we can see that forms have their own Meta-Morphosis. But when it comes to less defined classes of forms, the situation is different. There everyone concocts his/her own sort of Morphology. This is why the academic establishment doesn't recognize Morphology per se as academic at all. So here I am also doing my own kind of Morphology. And I concentrate more on Meta-Morphology, the scientific study of morphing. And this is a little distinct from other approaches to Morphology. Since morphing is a process. As I spell this out in greater detail, this is the Heraklitean approch. Everything is flowing, and there is, in the long run, nothing that is stable, even if that process takes a few couple of billion years. There will always be change. This is also the core of Buddhist thinking. Which is called in the Pali language: Paticca Samuppada. In Sanskrit it is called Pratityasamutpada. I have enlarged this in the following section of my dissertation:

http://www.noologie.de/desn16.htm#Heading60

https://en.wikipedia.org/wiki/Prat%C4%ABtyasamutp%C4%81da

Unfortunately this URL doesn't fit into word.

So one has to call the google to search for Pratityasamutpada.

Now there are two more important terms about Morphology: Meta-Morphosis, and Meta-Noia. Meta-Morphosis is the description of the time-span when someting is morphing. Now this can be very short, like a Second, or it can be very long, like a few billion years. Meta-Noia is the case when an intelligent being, like a human, has a sudden change of mind. So the mind itself is morphing. And the personality with it. One has been this kind of person at one instant, and then, suddenly the next instant, one becomes another person. This doesn't happen very often, and most often in an accident, which is mostly bad. But there are cases when the Meta-Noia occurs for the better when one gets hit on the head. I know of one case when a pretty derelict man and alcoholic, was hit on the head, and then he became a very famous painter. I don't know the exact literature for this. But there is always a good place to look for that kind of things: Oliver Sacks.

https://www.oliversacks.com/

https://en.wikipedia.org/wiki/Oliver_Sacks

http://sajtichek.narod.ru/books/without_translation/wife_hat.pdf

The Man Who Mistook His Wife For A Hat and other clinical tales.

In other more productive cases Meta-Noia is called Enlightenment. There is a whole lot of literature about this, especially in the Eastern traditions, like Samadhi (Yoga), or Satori (Zen). But we also have a good example in the history of Christianity. This was the Meta-Noia of Saulus into St. Paulus. This was one of the most important Meta-Noia's in the whole history of humanity. I will go into more detail on this case in a later passage. When one looks at the spiritual literature of the West, we can find a whole lot of such Meta-Noia's. It is mostly called sudden conversion, or seeing the Holy Virgin Maria, or something like that. Also the philosophical Western tradition knows this phenomenon. Platon had described this in his 7th letter:

Denn es steht damit nicht so, wie mit anderen Lehrgegenständen: es läßt sich nicht in Worte fassen, sondern aus lange Zeit fortgesetztem, dem Gegenstande gewidmetem wissenschaftlichen Verkehr und aus entsprechender Lebensgemeinschaft tritt es plötzlich in der Seele hervor wie ein durch einen abspringenden Funken entzündetes Licht und nährt sich dann durch sich selbst.

Then there is an appropriate quote from the Buddhist Wisdom: The five Skandhas.

http://www.noologie.de/shunya01.htm

http://www.noologie.de/shunya01.htm#Heading30

This is very deep indeed. And this gives us ample occasion to meditate upon. This is about the deepest thought that was ever uttered in the spiritual history of mankind. I will refer to this, when I am speaking about the Kenoma and the Pleroma in Greek and Christian thought further down. Because Kenoma is identical to Shunyata. And this is VERY DIFFERENT from the Gnostic idea of this.

On Mirror Structures, and the (Self-) Reflection and Narcissism

On mirror structures, and the (Self-) Reflection and Narcissism... And the genius of Diego Velasquez.

https://en.wikipedia.org/wiki/Diego_Vel%C3%A1zquez

Diego Rodríguez de Silva y Velázquez^[a] (Spanish: [ˈdjeɣo βeˈlaθkeθ]; baptized June 6, 1599 – August 6, 1660) was a Spanish painter, the leading artist in the court of King Philip IV, and one of the most important painters of the Spanish Golden Age. He was an individualistic artist of the contemporary Baroque period. He painted initially in a precise tenebrist style, but later developed a free manner characterized by bold brushwork that produced an illusion of form only when viewed at a suitable distance. In addition to numerous renditions of scenes of historical and cultural significance, he painted scores of portraits of the Spanish royal family, other notable European figures, and commoners, culminating in the production of his masterpiece Las Meninas (1656).

From the first quarter of the nineteenth century, Velázquez's artwork was a model for the realist and impressionist painters, in particular Édouard Manet. Since that time, famous modern artists, including Pablo Picasso, Salvador Dalí and Francis Bacon, have paid tribute to Velázquez by recreating several of his most famous works.

The production of his masterpiece Las Meninas (1656).

https://en.wikipedia.org/wiki/Diego_Vel%C3%A1zquez#Las_Meninas

Las Meninas

One of the infantas, Margaret Theresa, the eldest daughter of the new Queen, appears to be the subject of Las Meninas (1656, English: The Maids of Honour), Velázquez's magnum opus. However, in looking at the various viewpoints of the painting it is unclear as to who or what is the true subject.^[17] Is it the royal daughter, or perhaps the painter himself? The answer may lie in the image on the back wall, depicting the King and Queen. Is this image a mirror, in which case the King and Queen are standing where the spectator stands? Are they the subject of Velázquez's work? Or is the work simply a court painting?

Created four years before his death, it serves as an outstanding example of European baroque art. An apotheosis of the work has been effected since its creation; Luca Giordano, a contemporary Italian painter, referred to it as the "theology of painting",^[18] and in the eighteenth century the Englishman Thomas Lawrence cited it as the "philosophy of art", so decidedly capable of producing its desired effect. That effect has been variously interpreted; Dale Brown points out an interpretation that, in inserting within the work a faded portrait of the king and queen hanging on the back wall, Velázquez has ingeniously prognosticated the fall of the Spanish Empire that was to gain momentum following his death. Another interpretation is that the portrait is in fact a mirror, and that the painting itself is in the perspective of the King and Queen, hence their reflection can be seen in the mirror on the back wall.

Las Meninas (1656). This is a true masterpiece in the whole history of art, since it shows something quite unprecedenced. It showed a mirror image in the background of the king and his queen. And it shows the painter himself on the left side, and the canvas that he was just painting, of the left border... It was some kind of multiple reflexion, pretty much the same as I am doing with Reflexion Theory. So the poor author of the wikipedia article didn't quite understand it so well. There was no subject per se. It was the mirroring process itself which was the subject. All the other things in the painting are just paraphernalia. Now this was in the year 1656. To have come up with this piece of Self- and Other- (auto- and hetero- and allo-) Reflexion was something quite good for those times. I just needed about 363 years of thinking until I came to the same kind of Reflexion Theory. This seens like a pretty long time that one needs to re-think in Logics what Diego Velasquez had already done in his painting. There is nothing new under the sun, I would say. The phenomenology of mirroring is quite phenomenal. Because there is so much neuronal processing involved, before one is able to understand that what one has in front of himself, is a mirror image of oneself. There are so many animal experiments dealing with what animal can comprehend that it is looking at a mirror image of itself. Some fish, for example continue endlessly to battle their own mirror image, believing that it is a rival. So those poor fish are classified as minor intelligence. I have read all the literature about this, but at the moment, I don't have the time to google it all. Actually googling it is quite easy. But it takes time. Most of the higher animals, like apes and elephants, and I believe also ravens and crows are able to recognize that they are just confronted with their own mirror image. So to be able to do this, is a sign of intelligence. And of course humans are able to do multiple mirrorings. Like when we call it Reflexion Theory, which is the Theory of Mirroring on many levels at once.

There are many works of art or not so art, where we have mirror cabinets.

One is The Man with the Golden Gun:

https://en.wikipedia.org/wiki/The_Man_with_the_Golden_Gun_(film)

Another, more art-like is Hermann Hesse: Steppenwolf

https://www.zeit.de/1980/09/der-steppenwolf

https://www.inhaltsangabe.de/hesse/der-steppenwolf/

Spieglein, Spieglein an der Wand

"Spieglein, Spieglein an der Wand, wer ist die Schönste im Ganzen Land?" This is the Magic Mirror from the fairy tale Snow White. Aber der Spiegel war erbarmungslos. (The mirror had no mercy on the poor queen.) He told this poor queen something like that: You are just an ugly old hag. And you should not try to be beautiful. At your age you should better try to be wise. But the Queen in her own Narcissism, she was not so satis-factioned (I can't get no sätis-fäck'schun'. If you remember that story). So the the Queen in her own Narcissism, and so on... We all know the story so I don't need to repeat it. This is what the fairy tales are for. They are there to make an excursion into your Unterbewusstsein (Sub-Unconscious, which is even deeper thant the Unconscious), and so deep deep down, the not-so-conscious, rather the Verdrängungs- Conscious (I just don't know the right English expression for this... maybe Repression will fit) ... it is always something that you would be very ashamed of, if anyone of your friends knew about this. Beware if your boss should find out, you would be fired immediately.

https://en.wikipedia.org/wiki/Magic_Mirror_(Snow_White)

The Magic Mirror is a mystical object that is featured in the story of Snow White, depicted as either a hand mirror or a wall-mounted mirror it is used by the Evil Queen in order to find out who is the "fairest in the land", each time the Evil Queen asks this question the mirror states "My Queen, you are the fairest in the land.", up until it states that Snow White is in fact more fair. Which results in the Evil Queen hiring a huntsman to kill Snow White in the contemporary version of the fairy tale.

Mirroring as a very deep psychological and neuronal phenomenon

The process of mirroring is a very deep psychological phenomenon. Because in Neuro-Science, there exists a type of Neuron, which is called Mirror-Neuron or Spiegel-Neuron in German. Now since we have the mirroring on a phenomenological level, we have it also on the Neuronal level. This becomes a very deep philosophical question to ponder. What is so special about a mirror on the phenomenological level?

https://en.wikipedia.org/wiki/Mirror_neuron

We all know the sad story of the Narcissos, who fell so much in love with his own mirror image in the pond, and he became so enchanted with the beauty of his mirror image, that he lost his balance, and plunged into the pond. Since he couldn't swim, the poor fellow he was, he just drowned. So much for suicide because of self-admiration. This is a pretty interesting kind of suicicide, for all those Psychiatrists to meditate upon. The other version is that he was so transfixed by his image but he could never reach it, and so he sat there in the same place, until he died of starvation. Not a much better solution to the problem of Narcissism.

http://www.gottwein.de/Lat/ov/ovmet03339.php

https://gutenberg.spiegel.de/buch/metamorphosen-4723/19

https://www.fachdidaktik.klassphil.uni-muenchen.de/forschung/seminarertraege/ovid_met/metamorphosen_archiv/referat_br_hopp.pdf

https://www.greekmyths-greekmythology.com/narcissus-myth-echo/

https://psychcentral.com/lib/narcissus-and-echo-the-myth-and-tragedy-of-relationships-with-narcissists/

Narcissus and Echo were tragic Greek characters in a story told by the Roman poet Ovid in Metamorphoses. This poignant myth crystallizes the tragic problem of relationships with narcissists. Sadly, both partners are locked into a painful drama, where neither feel satisfied or sufficiently loved. Although it’s anguish for them both, the narcissist blames the cause on his or her partner, and sees him or herself as irreproachable, and too often his or her partner readily agrees.

The Circular Structure is also an Architectonic

And the circular structure (of the Rosary) is also an Architectonic in the Kantian sense. It is not an Aggregate, and Heidegger had said the same about his S&Z. [S. 182: Die Ganzheit des Strukturganzen ist phänomenal nicht zu erreichen durch ein Zusammenbauen der Elemente.]

It is just a circular Architectonic, which means that there are no primary foundations on which we may build it up in a vertical manner to reach the highest conclusion. In a crircular reflexive structure, all the elements are intermeshed and there is no hierarchy of ideas. As one goes around the rosary of the last metaphor, reflexions build up, and they become more and more intermeshed. We can apply a metaphor from Whitehead who talked about the nexus. A nexus has con-nexions, so the con-nexions build up to form a spider web like structure. And a spider web is also not built up from bottom to top, if that metaphor helps us to understand the process of building a spider web.

[As a little aside thought: I even believe that the title The Name of the Rose, has also something to do with the Rosary. But also with the Rosicrucians, and the Rosslyn Chapel. Oh dear Dan Brown please have pity on me! Rember the Lord's prayer:

and forgive us our trespasses, as we forgive those who trespass against us

and lead us not into temptation, but deliver us from evil.

That you may never read a Dan Brown novel.

Amen.]

https://www.rosslynchapel.com/

https://en.wikipedia.org/wiki/Rosslyn_Chapel

https://www.rosslynchapel.com/wp-content/uploads/2017/01/explore-the-mystery2a.jpg

The Structure of the "Rundgesang"

I have mentioned the "Rundgesang" of Nietzsche at the beginning of this text. Now I will do some enlarging of the concept of the "Rundgesang". As I had said, the "Rundgesang" also implies the "Rundtanz" which I have also dealt with in depth in the chapter from Gold im Wachs. And the structure of the text of Project Hagia Sophia is more like a "Rundgesang" in the terminology of Nietzsche, meaning it is also similar to a "Rundtanz", but of course in a text one cannot make a "Rundtanz". In consequence, this text is NOT LINEAR AND GOAL-ORIENTED like maybe a scientific text, where you can write an abstract in front of it, then do some discussion of the subject, and then come to some conclusion, to finally make a management summary, to present it to your boss or your professor or at a conference. Unfortunately with the subject matter at hand this is impossible. As a "Rundgesang", the (morphological) structure of the Project Hagia Sophia is similar to "Sein und Zeit" (S&Z) by Heidegger, who (in my view) also did some Existential-Philosophy.

The Myth of Narcissus and Echo

Narcissus was a handsome hunter who broke the hearts of the many women. Despite their love, he remained aloof and arrogant. Pridefully, he held them in disdain.

Meanwhile, the beautiful forest nymph Echo had incurred the ire of the goddess Juno, who punished Echo for talking too much by depriving her of free expression. From then on, she could only repeat the last words of others. Echo spotted Narcissus and became infatuated. She longed for his attention, but he was fixated on himself. She tried to call out to him, yet couldn’t.

One day, Narcissus became separated from his hunting companions and called out, “Is anyone there?” Echo could only repeat his words. Startled, he said, “Come here,” which Echo repeated. Echo jubilantly rushed to Narcissus, but he spurned her, saying, “Hands off! May I die before you enjoy my body.” Humiliated and rejected, Echo fled in shame. Nevertheless, her love for Narcissus grew.

To punish Narcissus for his arrogance, Nemesis, the goddess of revenge, put a spell on him. When Narcissus next noticed his reflection in a pool of water, love overtook him. He believed that he’d finally found someone worthy of his love and became entirely absorbed with his own beautiful image, not realizing it was actually himself.

Unable to get Narcissus’ attention, Echo’s obsession and depression grew. As the years passed, she lost her youth and beauty pining away for unattainable Narcissus until she wasted away, only leaving behind her echoing voice. He eventually committed suicide, consumed by his impossible love, leaving a flower in his place.

I have off-loaded more discussion of Narcissism to another section. There it is under:

"On the Invention of Narcissism. No it wasn't the Narcissos. It was someone else".

Unfortunately I cannot do any more forward jumps in Hypertext. I was able to do this in my earlier works like my dissertation and Noology I. But this proved too demanding in terms of computer technology.

http://www.noologie.de/noo.htm

About Contemplation, Reflexion, and Refraction

In my morphological method one does it like this: One contemplates the Subject Matter from as many angles as one can come up with. Since I am using metaphors a lot, we can find some metaphors here also: So we can look at the Subject matter like one may look at a diamond and turning it around at so many angles to see all the reflections or better the refractions it can produce. But since this is just a metaphor, we don't need to get into the business of reflection and refraction theory too deeply. Reflection is everything connected with physical rays of light as they are mirrored on a water or polished metal or mercury surface. Metal mirrors can have a property that is difficult with water to achieve: They can be curved. Spherically or A-Spherically, convex or concave. In Astronomy this is put to good use. When you take a round trough filled with mercury, and you turn it around on a turntable, you can have some pretty interesting phenomena of mirroring. Because of the turning and because of centrifugal force, the mercury forms a perfect parabola, but in 3-d. One could also call this the phenomenology of mirroring. This is quite an interesting philosophical subject in itelf. So we can come to the Metaphysics of Mirrors. And the picture Las Meninas above is a piece of the Metaphysics of Mirrors.

Refraction is everything connected with physical rays of light as they are broken in a suitable substance like a diamond. A diamond has the highest Refraction index of all materials. I have written more about the business of refraction in a diamond in my work:

http://www.noologie.de/diadenk.htm#_Toc512641928

There is in the Appendix "Die Diamant-Metapher der Noologie" some more enlargement where I go further into the details.

Reflexion is something one does in the mInd. Therefore I am careful to write it like this, not to confuse it with Reflection. Meaning that the Thinking is Reflexed onto itself. And I don't under any circumstance mean the Geist. As I say it everywhere, there is noch such thing as "the" or "a" Geist. This is all Ghostly business, in which I don't want to partake at all. To do Reflexion, one needs to have memory. Because one reflects on the thing that one has in memory, and that what you are thinking right now.

Another metaphor for Reflexion is a Rosary. A Rosary is a circular structure and while one is praying the Rosary, with each completion of one round of the chain, one begins at the start again. But this time one has in one's mind a memory of the last time around. And so the second time around, there is a reflexion. What one had done and experienced the first round, is now overlaid with the new experience of the same thing, the rosary bead. But it is now "Overloaded" or "Superpositioned" with the memory. (It is difficult to find the right term for this). So this means re-thinking what one has thought the last time, and then reflexing on it. In Philosophy this is called Reflexion Theory. And the more rounds you go, the more Reflexions build up. [Of course the Religious Rosary is not intended for such use, there one just reiterates, like when you go to confession and the priest tells you: Do the Rosary five times, and each time you have to find a new way to atone for your sins.] So what I am doing here is some kind of philosophical Rosary and I think that this is a very good method for actually doing Reflexion Theory with your hands. Because the hands are also quite useful for doing a proper Reflexion (Manipulare). I have written about this some more in the main text.

https://www.stjohnpaul.org/rosary-meditations/

http://www.how-to-pray-the-rosary-everyday.com/meditations-on-the-rosary.html

https://udayton.edu/imri/mary/r/rosary-mystery-reflections.php

https://www.ecatholic2000.com/cts/untitled-284.shtml

https://www.loyolapress.com/our-catholic-faith/prayer/personal-prayer-life/different-ways-to-pray/the-rosary-as-a-tool-for-meditation-by-liz-kelly

The Rosary and Reflexion Theory

So the method of the philosophical Rosary is my way of doing Reflexion Theory. And mInd it: I do not do the reflexion in my Rational / Language Processor, but in my Associative Processor. I have off-loaded all this work of memory and reminiscence (see the Aristoteles book by this title) into the Associative Processor. So my Rational / Language Processor is not too overloaded with handling too much memory business. The Associative Processor works simultaneously and in parallel with the Rational / Language Processor. So I don't even need to think consciously about all those many reflexions that I mentioned above, or keep them in my conscious mInd. The Associative Processor does its work, and then re-mInds me, where I have to do some more reflexion. And this works very well.

We find something like this in the Hegelian Reflexion Theory (as I think), but here I do it with a different metaphor and a completely different angle of approach. The philosophers of the olden times had their Zettelkasten (chit box). Hegel was a master of the Zettelkasten. Niklas Luhmann was also a master at this. Then there was Arno Schmidt who was also completely Ver-Zettelt.

https://www.tagesspiegel.de/gesellschaft/medien/arte-doku-ueber-arno-schmidt-blick-in-den-zettelkasten/9332112.html

https://de.wikipedia.org/wiki/Zettelkasten

https://www.morgenpost.de/kultur/article205785937/Arno-Schmidt-Ordnung-bringen-in-den-Zettelkasten.html

https://www.zvab.com/buch-suchen/titel/arno-schmidt-zettelkasten/

https://www.br.de/radio/bayern2/sendungen/radiothema/zettelkasten-zu-zettels-traum-100.html

https://das-blaettchen.de/2007/01/gehirntier-isoliert-im-zettelkasten-14462.html

http://www2.gs.uni-heidelberg.de/kvv/vz_imperia_show_item_pdf.php?vid=958

http://ds.ub.uni-bielefeld.de/viewer/ppnresolver?id=ZKLuhm

https://www.deutschlandfunkkultur.de/niklas-luhmann-archiv-der-blick-in-den-zettelkasten-ist.2156.de.html?dram:article_id=445878

http://ds.ub.uni-bielefeld.de/viewer/ppnresolver?id=ZKLuhm

https://www.youtube.com/watch?v=4veq2i3teVk

https://www.youtube.com/watch?v=MMo0cU2HUvg

https://www.youtube.com/watch?v=XIztPpFqCBw

http://zettelkasten.danielluedecke.de/about.php?abs=1

https://zettelkasten.de/book/de/

https://auratikum.de/blog/von-der-zettelwirtschaft-zum-zettelkasten/

The Hierarchical Method of Designing a Hypertext Structure

So the Zettelkasten was a very powerful mnemonic tool in those olden times. Until the computer came around. There you have something better than the Zettelkasten, and this is called Hypertext. In a Zettelkasten, things must necessarily be in some sequential order, one Zettel and then the next. If you do it in alphabetic manner, the succes of this method depends on what kind of keywords you use. This sort of ordering is also a very hot topic of library science. We find many different classification methods for use in libraries. They all have their advantages and their drawbacks. And it happens more often than not that a book gets lost in the nooks and crannies of a classification system. I know something about this since I had studied classification systems also.

https://en.wikipedia.org/wiki/Dewey_Decimal_Classification

These are the subtitles of my paper for the ISKO Conference. Unfortunately they don't exist on the www any more since the person who had administered the ISKO website, is not there any more and so it fell out of the www. But the ISKO website still exists. But these old articles don't since it now resides on a different www.

http://www.isko.org/

The Hierarchy and Histio-logy of Noo-logy.

Hypertext as a practical method for balancing the Hierarchy and Histio-logy of Knowledge.

http://www.noologie.de/isko.htm

http://www.noologie.de/symbol23.htm#Heading430

http://www.noologie.de/neuro.htm

http://www.noologie.de/symbol22.htm

In a Hypertext structure, one can order things in a hierarchical manner also. This is also the structure of the Warburg library. See the appendix: "The Hierarchical Structure of the Warburg Library". So when we do Hypertext, we can computerize "The Hierarchical Structure", and then things become much faster. There is only one thing to take great care of: The Hierarchical Structure must be designed correctly, or one will just get lost in Hypertext. Now this is similar to the Business of Objective Programming which I deal with further down. One has to come up with a clean set of Categories, or Patterns of Thinking (just another Morphology), and these Categories must fulfill some very strict requirements:

1) They must not intersect, meaning what is in one Category must never be in another Category.

2) There must be a Hierarchical Order. So that you can have a Hierarchical Tree of Sub- Categories.

3) The Hierarchy and the Category width, meaning that one cannot keep in one's mInd more than

10 Categories, better it is to have just 5 or 7. So there is some human memory capacity / economy to heed.

Since all the philosophers could not come up with more than 10 Categories, this shows the limitations of human Category thinking. And it is entirely useless to have many more Categories. Because there is also a logical demand: The Categories must be combinable. This is pretty heavy business, and I will spare that for later, how to combine Categories logically. This is very much like Boolean logic, but when you have xyz-many Categories, this is not two-valued, but exactly so xyz-valued, how many Categories you have. Gotthard Günther had devised something like that: He called it Kontexturen (Contextures). I will deal with this in more depth in the chapter on Gotthard Günther. Kontexturen are what I have called Categories in the above text. Perhaps it is better to drop the term Categories altogether and use Kontexturen, because then there will be no problem of confusion with all those Categories that all those Philosophers had come up with. Since each Philosopher who did some Categori'zing, had come up with a different set of Categories, so that there is quite a lot of confusion in Philosophy, what Categories really are. So one should altogether stay clear of this potential philosophical mine field.

"The Hierarchical Structure of the Warburg Library" is something like a blueprint pattern (just another morphae) for building up a Hypertext Database. Aby Warburg had done all the groundwork in the 1920's and 1930's, I have read the most important works that are mentioned there: Ernst Cassirer, Giulio Camillo’s L’idea del theatro, The Theater of Memory, and Mnaemosynae. (I use a little different spelling than in conventional philosophy, since I believe that the aeta in Greek is pronounced like the German ä, but there is only one other philosopher whom I know, who has the same interpretation about the pronounciation of aeta: Arno Baruzzi).

... And a little personal note. I knew all that literature of Aby Warburg very well. The only problem was that Bazon Brock, my nominal "Doktorvater" had none whatsoever idea what that was. Because Bazon Brock had never done a doctorate. He was, so to say, Professor Humoris Causa. And I mean this in al sincerety. Because, as much as I know about this, his post at the University of Wuppertal was paid for by Hubert Burda. Bazon Brock and Burda were close friends, and if you want to have a friendship of Three, there also in there belonged Peter Sloterdijk. This was the friendship structure behind the scenes. I have read an autobiographical book by Peter Sloterdijk, where he mentions exactly this. If I have the time, I will get the proper literature quote. But since I have this in my memory (the Mnaemosynae) this is enough for now. Back to my doctorate. So I had all the literature and everything, the only problem was that Bazon Brock had no idea whatsoever of all this. Perhaps, if he had talked to Peter Sloterdijk, there could have been a connection. But this was not to happen. So I had my doctorate, so to say, hanging in thin air. Ein Titel ohne Mittel ist auch nix wert. This was 20 years ago in 1999. In those times, the www was still in some infancy, compared to today. And this vital literature was not yet accessible to me.

http://www.noologie.de/aby.htm

https://www.academia.edu/30644838/MNEMONICS_MNEME_AND_MNEMOSYNE._ABY_WARBURG_S_THEORY_OF_MEMORY?auto=download

But I have it now. And it just proves everything that I have done in the last 20 years or so, that I had been on the right track. So, this is better than having it post-humously. I finally had the reassurance that my thinking of the Mnaemosynae, did exactly what Aby Warburg had done in the 1920's to 1930's. There was just the unfortunate circumstance that Aby (Abraham) Warburg and Ernst Cassirer were Jews. And so the Nazis were quite successful in eradicating their work from the Cultural Memory of the Deutsche Intelligenzia. And therefore, there was no-one Professor of Philosophy or Cultural History, or anything like that in the Whole of Deutschland, after 1945, who had any idea what Aby Warburg and Ernst Cassirer had concocted. Poor old Deutschland! This was Cultural Amnesia at its best. This was another reason, why my whole doctorate was hovering in thin air. Now I don't complain. It could have been worse, if I had lived around the year 1600 or so. I am pretty sure, that I would have surely shared the same fate as Giordano Bruno. Mind you, the works of Giordano Bruno were at the center of the work of Aby Warburg and the Warburg Institute. It is surely better to be forgotten than to be grilled like so much as a piece of Hamburger on the Grill. (This is just a joke, since the Warburg Institute resided originally in Hamburg). This is a quote from the above:

P. 385

Already in 1936, however, two years after the Kulturwissenschaftliche Bibliothek Warburg had moved from Hamburg to London and re-opened as the Warburg Institute...

P. 392

The design he received was indeed later carved into the lintel of the foyer

at Heilwigstrasse 116 in Hamburg.(2)

Mirroring, (Self-) Reflexion and the Art of the Lie

The High Art of the Lie is an achievement of highly developed intelligence. A Troglodyte in this happy Pre-Paleo-Anthropology Epoch which was even before something like hu-manity came into existence, probably could not concoct a lie at all. But it is well known that some animals like the Raven family are very good at lying. Lying necessitates some quite advanced forms of neuronal reflexion of the type: Poor me vs. the Other, who is sometimes my friend and at other times he is a competitor or even an enemy. Like competition for food, the Lebensraum er, I should say that area of square kilometers of the land that I need for finding enough food to survive. This is Territoriality, a very strong behavioral impulse especially for predators. And there is competition for mates. And then we get into the bottomless pit of animal mimicry and other such strange things. The me-and-other Not-Me double or triple Reflexion is something like stacking Reflexion on top of Each other. The higher the stack, so much the higher the neuronal capacity must be. Because it is really a stack in the sense of Computer Science. You must be able to back-track your stack, or you will be out of luck.

I have another few tall stories to tell about the High Art of Lying in my chapter on the Spy vs. Spy game further down, and I cannot pull that out of the historical context of Soviet Russia, Gumilev, and the Spy vs. Spy games of the Elizabeth'an Renaissance up until WWI and WWII. Since this is all so intermeshed in the Historical Context of the Epoch that they occurred in, and especially how the English and later the British'ers were such experts at the Spy vs. Spy games, which played such a decisive role in WWI and WWII when the British'ers outsmarted the poor Germans and by this won those wars. The Germans were unfortunately not the smartest people on Planet Earth. They had some good technology and some good Engineers. But when it came to the intelligence of the political and intellectual leadership it was quite another matter. The poor Germans just didn't have the 400 years of political experience and the Cultural Deep Memory that the British'ers had enjoyed with their British Library and the concentration of Knowledge in Oxfort and Cambridge with the likes of Newton and many, many other bright mInds, and on top of that, the combination of scienctific knowledge with business acumen, and then a free flow of Capital which wasn't available on the European Continent so much. France was a close second but not close enough. And the poor Germans were lagging behind for so many centuries. And two lost World Wars were not a good solution to make up on the Science, Technology, and especially the Political Acumen Gap.

https://en.wikipedia.org/wiki/Elizabethan_era

Arno Baruzzi und die Philosophie der Lüge

I have enlarged on this in my other works:

http://www.noologie.de/noo04.htm#Heading234

Über Wahrheit und Lüge im a-moralischen Sinne.

http://www.noologie.de/noo2.htm#Heading43

Quotes:

Es ist elend schwer zu lügen, wenn man die Wahrheit nicht kennt.

Peter Esterhazy

Si non e vero, e bon trovato.

Wenn es schon nicht wahr ist, so ist es doch wenigstens gut erfunden.

Ital. Volksmund

Verschleierung und die Fähigkeiten des "Wahren Lügners"

Um stets die Wahrheit zu sagen, bedarf es keiner grossen Fähigkeiten.

Aber um über längere Zeit erfolgreich zu lügen benötigt man:

Eine reiche Phantasie,

Einen starken Willen,

Eine hohe Einfühlungsgabe, Menschenkenntnis oder Allgemeinpsychologie,

Eine aussergewöhnliche Sprachfähigkeit,

Ein gutes Gedächtnis, und starke Nerven.

All dies sind Eigenschaften, die den aussergewöhnlichen Charakter

vom Menschen des Normal-Null unterscheiden. Die letzten Menschen nach Nietzsche.

Dies sind auch Merkmale, die erfolgreiche Manager, Politiker,

und allgemein Menschenführer ausmachen, und die gute von mittelmässigen

Rechtsanwälten unterscheiden.

Der Hl. St. Augustinus war auch einmal ein hervorragender Rechtsanwalt.

Honni soit qui mal y pense.

A.G. nach Volksmund

See also the work of Arno Baruzzi. Just to say it now. Lying is a very high art, because it needs a lot of reflexion. Of the kind of what you think of what I am thinking, and I think just that: What you are thinking of my thinking. Then I do some tricks, so that you think that I am thinking just something else.

Baruzzi, Arno: Philosophie der Lüge, Wiss. Buchges., Darmstadt (1996)

http://www.noologie.de/noo2.htm

https://d-nb.info/947292799/04

http://www.philios.de/baruzzi/html/philosophie_der_luge.html

https://de.wikipedia.org/wiki/Arno_Baruzzi

https://www.faz.net/aktuell/feuilleton/buecher/rezension-sachbuch-luegen-haben-lange-beine-11306291.html

Zitat: "Leben heißt lügen. Wer leben will, braucht die Lizenz zum Lügen. Mimikry ist ein Anpassungsvorteil im evolutionären Kampf."

http://www.olafweber.org/2007/02/die-lu%CC%88ge-als-wahrheit-und-umgekehrt-2007/

Zeitschrift für kritische Theorie: 22. Jahrgang, Heft 42/43 – 2016, S. 122

2. Alte und neue »Prinzen«

Seit der Antike gilt die Lüge als Mittel des Herrschers, um die Volksmassen zu ihrem Besten gezielt zu täuschen.' Im platonischen Höhlengleichnis gilt die Lüge zugleich als Gift und Heilmittel (Pharmakon), womit der Lüge als Instrument des Herrschers eine im Interesse des Gemeinwesens therapeutische Funktion zugewiesen wird. Es wird damit eine Lügenkompetenz vorausgesetzt, womit der Wahrheitswert herrschaftsabhängig gesetzt wird...

[The OCR just can't handle this. It is not my fault. It is the computer's fault. I always blame it on the computer.]

Eine deutliche Identifikation von Ideologie und Lüge findet sich bei [dem] nouveau philosophe und Althusser-Schüler Bernard-Henri Levy, der den marxistischen Ideologiebegriff wie folgt paraphrasiert:

»Si las hommes sont dominos, c'est [... qu'ils sont >manipules<, et I'outil de cette manipulation s'appelle une >ideologie<. L'ideologie est un >mensonge<, qui, instill's an air [? The OCR just can't handle that] des hommes, Il force a >meconnaitre< I a realite de leur oppression. Si ce mensonge fonctionne et qu'on se resign a' sa violence, c'est heftet [???] de la >ruse< des princes qui contraignent a I'interioriser.« (Bernard-Hen ri Levy: La barbarie ä visage humain, Paris 1977, S. ii f.). Diese prima facie überraschende Lektüre erweist sich bei näherer Inaugenscheinnahme womöglich als keineswegs ungerechtfertigt (siehe 55 4 und d). A contrario hat nicht zuletzt die starke Affinität zwischen den beiden Begriffen zweifellos Derrida dazu bewogen, diese deutlich voneinander abzugrenzen. Vgl. Jacques Derrida: L'histoire du mensonge. Prolegomenes, Paris 200f, S. 106.

Gigerenzer and How to Lie with statistics

There is the good Professor Gigerenzer who is very good at thinking mathematical and statistical such monstrosities. Someone quite inelligent had said something like this:

Never believe a statistic that you haven't forged yourself.

And of all the poor doctors of humanity, most of them have never learned much statistics at their medical schools. The distribution of intelligence factors and education in humanity is such that he who may be a good doctor is likely to be a mediocre to poor in Mathematics ability. And when we read Gigerenzer we always get the same scenario. When the good doctor has the nice Pharmaka Company Sales Representative coming to his doorstep, then the nice Pharmaka Representative presents the good doctor with some statistics... And then the good doctor should exactly do what Giordano Bruno advised in his Kabbalah of the Pegasus: Fold your hands, and bend your knees, and start to pray:

"Dear God don't lead us into the statistics, and deliver us from the evil... er I mean deliver us from the Pharmaka Company Sales Representative. Amen."

Unfortunately the good doctor had never learned anything about praying. Er I mean the preying of the preying mantis called the Pharmaka Representative. And so my advice is totally in vain. Amen.

Now since doctors are mostly not so good at statistics about 3/4 of clinical studies of the effects of Pharmaka are full of bad statistics. And in the consequence they are of no scientific use at all. And in the articles sponsored by the Pharmaka Companies, it will be close to 100%. So the whole Pharmaka Business is corrupted up over their heads. And the good German Minister of Health (or just any other country) will also be challenged beyond his intelligence since the good Minister has no idea of Medical and Pharmaka Statistics whatsoever. And of course then come the out-of-proportion prices of Pharmaka. Since the Pharmaka Companies just cook up some very old recipies with minimal molecular changes, and call them a new Pharmaka / Medicine with a whole new patent, and of course a whole new price, about 10 times of the old Pharmaka.

https://de.wikipedia.org/wiki/Gerd_Gigerenzer

https://www.referenten.de/redner-referent-prof-dr-gerd-gigerenzer-686.html

https://www.zeitzuleben.de/interview-gigerenzer/

https://www.br.de/fernsehen/ard-alpha/sendungen/campus/talks/talks-risiko-gigerenzer100.html

https://www.randomhouse.de/leseprobe/Bauchentscheidungen/leseprobe_9783570009376_1.pdf

https://www.theeuropean.de/gerd-gigerenzer/13832-interview-mit-gerd-gigerenzer

https://psyche-und-arbeit.de/?page_id=3372

https://www.faz.net/aktuell/wissen/thema/gerd-gigerenzer

https://www.amazon.de/Bauchentscheidungen-Intelligenz-Unbewussten-Macht-Intuition/dp/3442155037

https://www.youtube.com/watch?v=Qy3LXZVjbNM

https://www.br.de/mediathek/video/prof-gerd-gigerenzer-risiko-warum-fuerchten-wir-was-uns-nicht-umbringt-av:584fdb183b46790011a5f3e7

https://www.br.de/mediathek/video/alpha-forum-gerd-gigerenzer-direktor-am-max-planck-institut-fuer-bildungsforschung-direktor-harding-zentrum-fuer-risikokompetenz-av:5979cac5b14013001251267a

Some side tracks about lying with Statistics

The murder rates of any country or population combed around three factors of statistics and how they will always yield very surprising and mostly very different results. And all the Mainstream Press monkeys and all the Mainstream Press men, will never get the statistics together again. Quoting Lewis Carrol himself who was a very good Mathematician. We have so many cases how to distort murder rates when they are quoted without any sense of proportion in the Mainstream Press.

1) The total murder rate in a given country, like Mexico, Honduras or India. In absolute numbers.

2) The murder rate in proportion to the number of murders divided by the total number of population.

For example you have in Honduras about 10 million, and you may have there about 10.000 murders every year. Now you take India with around 1.000 million, and you have about 100.000 murders every year.

Which one is the more dangerous country to live in? But you should care about population density, which is dependent on the area size of the country. Honduras is very small, and India is very large. But this still doesn't cover all the cases. An extreme case: Egypt is quite large in overall area, but 90% of that is desert, so no people there. The population tends to be squeezed into a corridor about 20 km wide along the whole length of the Nile in Egypt. So when one wants to calculate traffic deaths and murder rates, versus country size one should heed the distribution of population density, otherwise you would get very distorted and deceiving figures. Every countrie with lots of deserts (Ice sheets are also deserts) or lots of jungles (like Kongo) and difficult mountain ranges (like Japan) needs to adjust the population density proportions.

Then you have the Khoi San in S. Africa with around 100 murders every year. But the total size of Khoi San population is maybe 50.000 in total. Again the question what is the proportional murder rate per capita of population?

3) Statistical significance of premature deaths. Again what is the more dangerous country to live in?

Murder rate vs. Traffic accident rate vs. the total population. In India you must do the calculation of the sum total of murder rates vs. total population size.

Now you discount this against total number of traffic accidents in total: Railway, and especially National Interstate Highways which cross the whole Subcontient. The statistical significance is: you have about 100.000 murders every year, but you have about 500.000 traffic deaths every year.

So ask the same question again: Which one is the most dangerous country to live in?

So we come up with India on top, and Mexico a close second, since the Mexican are such horrible

macho Kamikaze Hell-Drivers. And then comes Brazil. But since Brazil is so large, the statistics

always lie terribly. Because most of the deaths occur along the great national highways which have none

whatsoever devices like the Freeways or the Autobahn, to keep the intersections clean, and keep the

opposing traffic to run into each other. And then in India as well as in Brazil there are countless of other traffic partipicants or more obstacles like Oxcarts, large animals that cross the roads unpredictably like cows and sometimes even Elephants. And all those other traffic partipicants will have no lights at all during night times. And of course the terrible national road conditions. Traffic deaths concentrate on the more populated highways. These are small strips that cut through the country but a very high concentration of accidents. Proportional to total population size there are probably about as many traffic deaths in India as there are in Mexico, and there are in Brazil. So we come to the conclusion that whichever way you twist and turn the statistics. That is the problem of the

The Statistics of Premature Deaths in some Hell-Holes

The Kongo is still a Hell-Hole Thriving and Growing and Growing

Nowadays the Hell in Africa is the mining of strategic materials which we need for our Smart-Phones. And there are diamonds and gold. And all this is taken up by the warlords, and they pay for their weapong with the revenue from the mining industries which are to such a percentage done by children. The children are smaller than adults so one can build narrower and smaller mining shafts which is of course more economical. And no need for investments in worker safety features.

https://de.wikipedia.org/wiki/Coltan

https://www.welt.de/wirtschaft/webwelt/article151650363/Nach-diesem-Handyrohstoff-buddeln-Kinder-metertief.html

Mit bloßen Händen schürfen Kinder in Afrika nach wichtigen Rohstoffen für die Smartphone-Herstellung. Apple und Co. versuchen das zu verhindern – doch die Hürden sind für die Hersteller sehr hoch.

Smartphones sind Lifestyle-Objekte schlechthin: Glänzende Bildschirme, exakte Gehäusekanten und polierte Metallflächen deuten auf hochpräzise und weitgehend automatisierten Fertigungsverfahren, auf effiziente Hightech-Fabriken und strenge Qualitätskontrollen.

Niemand, der sein Smartphone in die Hand nimmt, würde vermuten, dass ein Teil davon aus Kinderhänden stammt, die in der Dunkelheit selbst gegrabener Minentunnel mit primitiven Werkzeugen schuften. Dennoch wirft die Menschenrechtsorganisation Amnesty International allen großen Smartphone- und Elektronikherstellern vor, dass ihre Produkte mithilfe von Kinderarbeit hergestellt werden.

Kobalt, ein unersetzliches Metall in den Lithium-Ionen-Akkus aller Mobilgeräte, so schreibt die Organisation in einem ausführlichen Bericht, stammt aus Minen des afrikanischen Kongo, in denen Minderjährige arbeiten.

Minenerträge dienen zur Finanzierung des Bürgerkriegs

Die Elektronikhersteller haben bislang keine große Wahl: Die drei wichtigsten Akku-Lieferanten für die gesamte Branche produzieren in China, sie liefern über 90 Prozent der Akkus, die in den Fabriken der großen chinesischen Auftragsfertiger verbaut werden.

Das Kobalt beziehen die Hersteller direkt von dem chinesischen Minenkonzern Zhejiang Huayou Cobalt. Dessen Tochterfirma Congo Dongfang Mining kauft Erzlieferungen von Zwischenhändlern auf, die wiederum die Produktion der kleinen, zum Teil primitiven Minen in den Erzabbaugebieten der Region Katanga im Ostkongo einsammeln.

Die Erträge der primitiven Minen dienen den Warlords der Region dazu, die Folgekonflikte des Bürgerkriegs im Kongo zu finanzieren: Entweder die Arbeiter produzieren direkt für die Kassen der Warlords, oder die Betreiber der Minen müssen Schutzgelder zahlen.

https://www.theguardian.com/global-development/2018/oct/12/phone-misery-children-congo-cobalt-mines-drc

Until recently, I knew cobalt only as a colour. Falling somewhere between the ocean and the sky, cobalt blue has been prized by artists from the Ming dynasty in China to the masters of French Impressionism. But there is another kind of cobalt, an industrial form that is not cherished for its complexion on a palette, but for its ubiquity across modern life.

This cobalt is found in every lithium-ion rechargeable battery on the planet – from smartphones to tablets to laptops to electric vehicles. It is also used to fashion superalloys to manufacture jet engines, gas turbines and magnetic steel. You cannot send an email, check social media, drive an electric car or fly home for the holidays without using this cobalt. As I learned on a recent research trip to the Democratic Republic of the Congo, this cobalt is not awash in cerulean hues. Instead, it is smeared in misery and blood.

More Misery and Blood in Africa

https://www.youtube.com/watch?v=a5GQpST7gvg

https://www.youtube.com/watch?v=Y9jscWk2DMg

https://www.youtube.com/watch?v=dTwzCy0-RTw

https://www.youtube.com/watch?v=7x4ASxHIrEA

https://www.youtube.com/watch?v=dQzoFKZdz3w

You can get everything that you would never like to see, on your nice smartphone

with www access on the www.youtube.com

results?search_query=cobalt+mines+congo

https://www.youtube.com/results?search_query=cobalt+mines+congo

Change of Oppressors but Continuity of Oppression

... and Kleptocracy.

Because even if the oppressors change, there is not the slightest bit of a change in the brutal fact of oppression of almost the whole of the continent of Africa. In almost all of Africa, there is the really vibrant and alive business of Kleptokracy. This time by the Elites of the continent, who are just so much worse Kleptokrats than the former European Colonizers. They are so much worse, because the former European Colonizers brought at least some law and order, and some good adminitration, and some good schools and some good hospitals, and here and there even some telegraph stations and sometimes even some railways like the British'ers did in South Africa up to the territory of Rhodesia, which has in the meantime went from a state of rotten into a state of utter dispair. After about 60 years of Kleptokracy, of the plundering of the continent of Africa by its very own elites. And Africa is in the truest sense of the word, the Hell-Hole of the world. And Africa, which is on the way of surpassing even China and India, to make it very quickly from 1.000.000.000 to 2.000.000.000 in no time at all. The reason for this was at some time expounded by the Fürstin Gloria von Thurn und Taxis (and I don't mean the Taxi drivers. that is an entirely different business) ... When she was asked what she thought was the reason for the population explosion in Africa, she said after some deliberation, er after thinking a little bit... she came up with the answer. She said it in German: Das ist weil die Afrikaner so gerne schnackseln.

Some Horror Stories of Out of Africa, and out of the mInd

These are just some Horror Stories from the last weeks or so. If I would collect all the horror stories of all of Africa of the last 70 yeas or so, I would need about a whole library of about 1.000 to 10.000 books to describe them all. Such are the horrors of the horror stories Out of Africa. I would even think that the horrors that the king Leopold II committed in his property of Kongo have been dwarfed, and really been dwarfed, by the horrors that the Africans are so busy to inflict on each other in the last 70 years or so. And since the African states are so numerous, like the proverbial patches on a quilt, they have the majority in all the councils and the assembly of the UN, and so it came to pass that the UN is about as corrupt and kleptokratic, as all Out Of Africa. One could say that when you take all the corruption of Africa, and distill and condense it a little bit, then it becomes the communal character of the UN. This is not such a nice mixture of politics and corruption that would do the world any good. I just have one more very very bad Neurolinguistic Reframing up my sleeve. If you would just throw a quite normal blockbuster bomb on the UN complex in New York, and I mean just a normal daisy-cutter bomb of the type of MOAB that the US forces have in their arsenal... I am just daydreaming. If you did that when a UN session was in full swing, and all the UN seats occupied with all the representatives of that motley bag of Cretinism that the whole idiocy of humanity could ever produce (I mean die letzten Menschen of Nietzsche)... Then, then, then, I daresay you would improve the spiritual and political condition of humanity by about 100 % !!! As a little aside thought: I believe the expression "die letzten Menschen" doesn't quite fit the issue. One has to do a little more suprematization in the gist of Peter Sloterdijk's "Gottes Eifer". The super suprematization of "die letzten Menschen" is: "Die Aller-Letzten Menschen". I hope that I have used the expression of Nietzsche to its ultimate un-supremable highest coronation. There is nothing that can come beyond or beneath "Die Aller-Letzten Menschen". Because worse than the baddest is not possible logically. Or even the worstest of the worstest cannot be suprematized because badder than bad is logically impossible. Especially when you are a Manichean of the ilk of St. Augustinus, and when you cannot think of anything badder than the Satan, then you are out of your wits. Because there is no suprematization of the Satan. End of the ladder into hell. Even the good Dante would be out of his wits.

I highly recommend the superior telling of all those stories of Hell, by Rowan Atkinson.

Toby the devil. As I have told some stories about Satan... They would fit in perfectly here.

https://www.youtube.com/watch?v=uw8dW9Hyno0

Es gibt keine Infinitve Steigerung of bad. Bad is bad and this is all there is to it.

No infinite suprematization of badness. I would say.

https://en.wikipedia.org/wiki/Motley

https://www.spiegel.de/thema/terror_in_mali/

https://www.spiegel.de/politik/ausland/angela-merkel-in-westafrika-viele-geschenke-viele-offene-fragen-a-1265516.html

https://www.spiegel.de/politik/deutschland/bundeswehr-in-mali-angst-vor-einem-zweiten-afghanistan-a-1255682.html

https://www.spiegel.de/politik/ausland/mali-angriff-auf-dogon-dorf-offenbar-etwa-hundert-tote-a-1271701.html

https://www.spiegel.de/politik/ausland/mali-terrorgruppe-jnim-bekennt-sich-zum-anschlag-auf-eu-camp-a-1255448.html

https://www.spiegel.de/politik/ausland/mali-bundeswehr-konvoi-von-malischen-soldaten-beschossen-a-1253712.html

https://www.spiegel.de/politik/ausland/mali-raketenangriff-auf-bundeswehr-camp-a-1254893.html

https://www.spiegel.de/panorama/justiz/mali-mehr-als-130-tote-bei-ueberfall-auf-dorf-a-1259391.html

https://www.spiegel.de/politik/ausland/mali-37-zivilisten-bei-bewaffnetem-ueberfall-getoetet-a-1246050.html

https://www.spiegel.de/politik/ausland/mali-elf-soldaten-bei-angriff-getoetet-angreifer-noch-unbekannt-a-1263878.html

https://www.spiegel.de/politik/ausland/mali-mehr-als-20-tote-bei-anschlag-auf-militaerbasis-a-1258416.html

https://www.spiegel.de/thema/islamisten/

https://www.spiegel.de/politik/ausland/mali-regierung-von-soumeylou-boubeye-maiga-geschlossen-zurueckgetreten-a-1263656.html

https://www.spiegel.de/panorama/justiz/mali-mehr-als-130-tote-bei-ueberfall-auf-dorf-a-1259391.html

Kongo-Gräul

https://de.wikipedia.org/wiki/Kongogr%C3%A4uel

Unter der Bezeichnung Kongogräuel wurde die systematische Ausplünderung des Kongo-Freistaats etwa zwischen 1888 und 1908 bekannt, als Konzessionsgesellschaften, vor allem die Société générale de Belgique, die Kautschukgewinnung mittels Sklaverei und Zwangsarbeit betrieben. Dabei kam es massenhaft zu Geiselnahmen, Tötungen, Verstümmelungen und Vergewaltigungen. Es wird geschätzt, dass acht bis zehn Millionen Kongolesen den Tod fanden, etwa die Hälfte der damaligen Bevölkerung.^[1]

Der Kongo-Freistaat war die Privatkolonie des Königs der Belgier, Leopolds II. von Sachsen-Coburg und Gotha. Hauptaktionär der Konzessionsgesellschaften war der Kongo-Freistaat, also Leopold II. selbst.

https://en.wikipedia.org/wiki/Belgian_Congo

Republic of the Congo (DRC), in 1964.

Colonial rule in the Congo began in the late 19th century. King Leopold II of Belgium attempted to persuade the Belgian government to support colonial expansion around the then-largely unexplored Congo Basin. Their ambivalence resulted in Leopold's establishing a colony himself. With support from a number of Western countries, Leopold achieved international recognition for a personal colony, the Congo Free State, in 1885.^[5]By the turn of the century, however, the violence used by Free State officials against indigenous Congolese and a ruthless system of economic exploitation led to intense diplomatic pressure on Belgium to take official control of the country, which it did by creating the Belgian Congo in 1908.^[6]

Belgian rule in the Congo was based on the "colonial trinity" (trinité coloniale) of state, missionary and private-company interests.^[7] The privileging of Belgian commercial interests meant that large amounts of capital flowed into the Congo and that individual regions became specialised. On many occasions, the interests of the government and of private enterprise became closely linked, and the state helped companies to break strikes and to remove other barriers raised by the indigenous population.^[7] The colony was divided into hierarchically organised administrative subdivisions, and run uniformly according to a set "native policy" (politique indigène). This contrasted the practice of British and French colonial policy, which generally favoured systems of indirect rule, retaining traditional leaders in positions of authority under colonial oversight.^[^{clarification needed}^]

Death Statistics of more Hell-Holes on Planet Earth

The Death Statistics of Narco Wars against Traffic Deaths

Now we are coming to some other hell-holes on the scarry face of our nice planet Earth. We want to get a clear picture of the sum total of the sum total of damages to a National Economy. All premature deaths and injuries have a cost to a National Economy. Like loss of income for families, loss of productive hu-manpower for the National Economy. Costs of treating the wounded. The Quality Mainstream Press will never do a statistical weighing of the cold factors of death rate totals against more sensational stories like Terrorism, Narco and Catatastrophe deaths. The many other statistics of "quite ordinaty" premature deaths are just omitted because they occur routinely and daily.

The sheer mass of population in the Hell-Hole of Africa

1000 million and exploding. Google quote:

Many consider Africa's population growth a bit frightening, with predictions placing the continent's population at 2.4 billion by 2050. By 2100, more than half of the world's growth is expected to come from Africa, reaching 4.1 billion people by 2100 to claim over 1/3 of the world's population.May 11, 2019

http://worldpopulationreview.com/continents/africa-population/

54 countries make up the continent of Africa, and while population growth is relatively low in some areas, countries such as Nigeria and Uganda are increasing at an advanced rate. In most countries in the continent, the population growth is in excess of 2% every year.

In addition, there is a high proportion of younger people within the Africa population as a whole, with reports that 41% of the African population is under the age of 15. The life expectancy is also low – less than 50 in many nations and averaging 52 across the continent as a whole. This has reduced considerably over the course of the last twenty years with a widespread HIV and AIDS epidemic taking much of the blame for that statistic.

https://www.ft.com/video/8834578a-796c-4c09-ab43-0f7124edd314

https://www.dw.com/en/preparing-for-africas-population-boom/a-45649699

https://www.afdb.org/en/news-and-events/africas-population-explosion-is-a-ticking-time-bomb-african-development-bank-governors-17900/

https://www.youtube.com/watch?v=hrc-2tCbMBY

https://www.youtube.com/watch?v=eysBKdLmhIE

Other Hell-Holes in the World

Next to the Hell-Hole of Africa come as close seconds Afghanistan and Pakistan, and the countries on the American Isthmus, like Guatemala, and Honduras, but they are quite small in the total size of population compared with Africa. A short distance further north, some parts of Mexico, they are also quite deadly but also very large in territory and population size. Narco wars are just in some parts of Mexico. The Mainstream Press tends to over-estimate the number and significance of deaths due to drug wars of traffiking Narco gangs compared to the overall size of population and distribution in some quite limited areas. Narco death rates are in the order of x * 10.000 a year. This is a small percentage compared to the size of the whole population of Mexico of about 130 million. Statistically not so relevant. Road traffic deaths are so much higher. Since the Mexicans are a whole bunch of mad macho Kamikaze Automobile drivers, ... The number of automobile and truck traffic deaths on Mexico probably exceeds the number of narco drug gang wars by about at least one order of magnitude. Lets say about 100.000 each year. Since I have been myself driving an automobile in Mexico, I know the conditions by my own experience.

To complement this, we take the example of Brazil, Sao Paulo. There is a joke when two friends meet each other after some quite long years. Says the one, oh my dear Paolo, I haven't seen you in so many years, what did happen to you? The other just said: I had moved to the other side of the road.

The Traffic Death Hell Hole of India

It is even worse in India. With all the murders, thugs, and gang rapes and the burning of dowry wives which has a very high murder rate. And this is also totally undocumented, because the life of a woman is very cheap in India and it has always been this way for many many millennia... Dowry murder is a speciality of India because of the very strict and idiotically silly dowry rules there...

All those murders are statistically insignificant when compared to the number of traffic deaths in the country. Just for the railways alone, there are about some 50.000 railway deaths in India every year. And you can safely estimate the number of all sorts of interstate highway and all other traffic deaths would be around 500.000 per year. And the Indians are such a bunch of expert Kamikaze drivers, that when you have a very sleepy village out in the boondacks... where there comes hardly a car driving by at about a leisurely rate of one car per hour... so there is some intersection. And lo and behold. The Indians are able to manage to have a deadly car crash with four cars coming from all four sides of the intersection...

And as it says in the local Newspaper the next day: There was a terrible car crash with four cars involved, and there were about 25 to 30 deaths. Now I wonder besides all these other wonders. How between Heaven and Hell, could you manage to cram 25 to 30 poor Indians into just four cars? I am still wondering. I think that they could even manage to have an oxcart traffic accident, with just two oxcarts and about 20 dead. India is surely a country where there are still many miracles happening every day.

So I give you an appropriate joke, since we are in India: What is more difficult than getting a pregnant Elephant into a VW Volkswagen? Quite easy. It is so much more difficult to get an Elephant pregnant in a VW Volkswagen. Presuming that the Elephant is already in the VW Volkswagen. Well er, If you have at any time seen an Elephant Dick, it is almost as long as the dick of the Moby Dick.

Of course no-one in the enlightened West could ever care about Indian traffic deaths. And so when there come a few Islamist Terrorist bombers and they manage to kill about 100 people and maim about 500 more... There would be such an outcry in all the High Quality Mainstream Media in the whole world. Such is the hypnotizing Power of Lying by Statistics.

I know about all this because I had been on the Indian railways and then on some buses on the Indian national main interstate road system some time ago. I have also some nice youtube videos in my archive, of people cut in two by a railway train. I even saw this when the ambulance came after a few hours later, when they lifted one part of the body on the stretcher, and then leisurely lifted to other part on the same stretcher, to put together again what a few hours ago, had been a whole human. You don't need to read the story of Humpty Dumpty of Lewis Carroll to get an idea of this. You just go to the youtube for some videos of this kind. The Indians are not so shy of Political Correctness and some such Moralistic Puritan dealings. And the Indians are quite un-concerned about death since they believe in re-birth, and they probably think: If I kill myself now, perhaps I will have a better rebirth in my next life. This is the Indian Gamble with Rebirth. I have another nice story about Rebirth which just fits in here. Das Tibetische Bardo Thodol:

http://www.noologie.de/diadenk.htm#_Toc512642104

And now back to the Indian Railway Deaths:

https://www.youtube.com/watch?v=PvAhLfYB8Io

https://www.youtube.com/watch?v=g2e0HzFTFjk

https://www.youtube.com/watch?v=6q5MbE-PTZw

https://www.youtube.com/watch?v=7fjl8QmxGl0

https://www.youtube.com/watch?v=2-qo_3wS9Vo

https://www.youtube.com/watch?v=KOL0prOLrdk

https://www.youtube.com/watch?v=TUXHWKN4Mhg

https://www.youtube.com/watch?v=yRZVxInNZBU

https://www.youtube.com/watch?v=8vM59ULCiII

https://www.youtube.com/watch?v=ASlAiB24EwY

https://www.youtube.com/watch?v=nl0DjJOlDm4

https://www.youtube.com/watch?v=lJ4YoXxCCOs

https://www.youtube.com/watch?v=VzEhYcX01HY

https://www.youtube.com/watch?v=mq0u9T6Pf5c

https://www.youtube.com/watch?v=6MFC9lRJbME

https://www.youtube.com/watch?v=PdVTlDYcvp4

https://www.youtube.com/watch?v=9M7Is8R362M

https://www.youtube.com/watch?v=74qyeiNmdqw

https://www.youtube.com/watch?v=BOraHZmEDs0

https://www.youtube.com/watch?v=SpLPJ3g2Z7w

https://www.youtube.com/watch?v=g0Tb1PQCnlc

https://www.youtube.com/watch?v=Ec32klue9UI

https://www.youtube.com/watch?v=ad3pJzvi-_k

https://www.youtube.com/watch?v=94KuIbpWBIE

https://www.youtube.com/watch?v=-eIOaAHYkaA

https://www.youtube.com/watch?v=L-I82gxMnDY

https://www.youtube.com/watch?v=lJ4YoXxCCOs

https://www.youtube.com/watch?v=JfEwkILaB34

https://www.youtube.com/watch?v=mq0u9T6Pf5c

...

and then some more of this.

You just put this into the youtube search: indian railway death

https://www.youtube.com/results?search_query=indian+railway+death

And you will notice that the Indians have a totally different attitude about death than we in the west are accustomed to. And they don't (yet) have the Political Correctness to delete that material from the youtube. But I am sure that the Agents of the Matrix of the youtube will finally find out about this and delete all this important material about death in India, really soon I believe. I have collected some more interesting ethnograpohic material on the Holy Order of the Thugees. Kali, die Göttin der Rache und die Thuggees.

http://www.noologie.de/diadenk.htm#_Toc512642094

One more last joke about this subject. There are two planets who have a conversation

about their health. Says the one (incidentally called Planet Earth):

I have a very bad disease indeed. I have humans on me all over me.

I am just going out of my mInd... Er, the planet meant the Ecosphere.

About the Lies of the Climate Change Scare

The Climate Changes permanently over periods of around 100.000 years up to a million years or so. It always has changed and it always will continue changing. Some times the Ice Ages have broken the patterns of Climate in as short time as about 100 years or so. No-One present-day Climate scientist can come up with an explanation. Since all the Climate Science is "dyed in the wool" with Lyell'ism which states that the changes in the Ecosystms are very slow and very gradual. But there were veritable Climate Kata-Strophae's and quite a few of them in Earth Climate history. And no-one can explain them. The slower changes are connected with the Peri-Helion an Ap-Helion, and with the Sunflare Activity, of which the Climate Activists have not the slightest Idea about, since no-one there has a master's degree (at the minimum) about Astro-Physics, Celestial Mechanics, Gravitation, and even this which will surely surprise all of us: When the large Planets form a line-up with the smaller, but Sun-closer planets like Mercury, Venus and Planet Earth, so that they all stand in line with regards to the Sun. This may be called a form of conjunction, then the combined gravitational pull of these planets will even produce some very violent Sun flares. And this is no Astrology, but it is clear and cold Gravitational Interaction in the Solar System. And it can even get the Sun itself a little bit out of balance. Heavy Sun flares are very bad news for life on Earth, but even much more so for all the electronics on Earth. And when the whole power is taken out of business by fierce Electro-Magnetic storms, on the vast scale of a whole continent of highly techno-dependent civilization like US America or Europe, there will not just be a short Blackout, but the collapse of the whole Infrastructure like a House of Cards. No computers work any more. This means no internet, and it also means no long distance communication, so no coordination of emergency services. No elevators in the skyscrapers, no Traffic Lights, no emergency power in the hospitals and the other medical services, and the military is out of luck since all their electronics are knocked out of existence. I would daresay that we don't need a big asteroid to hit the Earth. Just a pretty fierce Electrical Storm from the Sun will do the trick to bring a whole Technological Civilization to its knees with multi-million deaths. And then a pretty bad lapse into pre-industrial times. Unfortunately no-one had had the idea to keep some electric-disturbance resistant machinery around, like Ambulance Cars without a ton of Electronics in them, and since Everything is Computerized, the consequence is that Everything where the Electronics are, is going Kaboom.

https://www.spiegel.de/wissenschaft/weltall/superflares-forscher-warnen-vor-extrem-eruptionen-der-sonne-a-1272780.html

https://en.wikipedia.org/wiki/Conjunction_(astronomy)

Climate Change and the Ignorance of the Mainstream Media

Nowadays the whole German High Quality Mainstream Media is full with horror stories about Klimawandel or Climate Change. So I just like to give a few notes about Climate Change. Because Climate Change is only in hindsight. When you look at the ice cores of glaciers and at sediments on the bottom of lakes and the sea, you will find many climate indicators. Like those tiny air bubbles in the ice with different combinations of some gases, like CO2, or the plankton residue on the bottom of water bodies which also gives some indicators what the weather was like at that time. When you analyse them, and this is what the Palaeo-Meteorologists and ‑Climatists do, they find out that there have been many Climate Changes in Earth history. One can date those records back at least for about 100 Million years. But to say anything about Climate Changes you must be able to look at it from at least 500 years back. There was a warm period around the time of the Roman Empire (as is indicated by the occurrence of wine plants), and there was another warm period around the time of 1000 CE. When the Vikings made their voyages to Greenland, which was really pretty green at that time indeed. Then there were a few little Ice Ages in-between also, and there were some big volcano explosions which caused the weather to go to abysmal, with snow in August and things like that. Then people starved right an left. In Europe this was not so bad as it was in China. There the people died in the Millions at once. Since all those rice terraces are extremely sensitive to any drastic changes in the weather. But you should never confuse the weather with the cliimate. And this is the problem of horror stories of the Klimawandel or Climate Change. With the scant data we have of the last 100 years or so, this is a problem of weather stations. Up until about 30 years ago, there were so few data from weather stations, that they are statistically insignificant. When you want to monitor the weather world-wide, you must have about 10 Million weather stations distrubuted world wide, and connected to a satellite network. This is just theoretically possible at the present. But in the Interior of Africa, and the Interior of Inner Asia and Siberia, there still are not enough weather stations around. So when you don't have adequate data on the weather in many places of the planet, you cannot even talk about the weather there. And then it is pretty non-sensical to talk about Climate Change, when you don't even have enough data on the weather. I just include this, and I have lots and lots of scientific reports, which I could reference, but since this is a sideline subject, I will not go into this much deeper for now.

https://en.wikipedia.org/wiki/Climatology

https://www.nature.com/subjects/climate-sciences

https://climate.nasa.gov/evidence/

https://climate.nasa.gov/earth-now/

https://edition.cnn.com/2019/06/14/politics/nasa-climate-change-emails/index.html

https://insideclimatenews.org/topics/climate-science

http://www.realclimate.org/index.php/archives/category/climate-science/

https://www.eike-klima-energie.eu/2019/06/17/einige-gruende-hinsichtlich-klima-alarm-skeptisch-zu-sein/

http://kaltesonne.de/

https://www.derklimarealist.de/

https://www.eike-klima-energie.eu/category/climategate/

https://www.eike-klima-energie.eu/2019/06/09/die-gesamtkosten-der-windenergie-sind-gewaltig/

Einige gute Artikel auf eike-klima-energie sind: Horst-Joachim Lüdecke; Prof. Dr. rer.nat. Physiker:

https://www.eike-klima-energie.eu/?s=L%C3%BCdecke

https://www.eike-klima-energie.eu/2018/11/05/erneuerbar-sind-nur-illusionen-die-zukunftstechnologie-windkraft-steht-vor-unloesbaren-problemen-teil-1/

https://www.eike-klima-energie.eu/2018/11/06/erneuerbar-sind-nur-illusionen-die-zukunftstechnologie-windkraft-steht-vor-unloesbaren-problemen-teil-2/

https://www.eike-klima-energie.eu/2014/11/20/eike-8-ikek-praezises-klima-timing-ueber-die-letzten-2500-jahre-prof-dr-horst-joachim-luedecke/

https://www.eike-klima-energie.eu/2013/09/18/die-deutsche-physikalische-gesellschaft-dpg-rezensiert-die-buecher-kampf-um-strom-von-prof-claudia-kemfert-im-vergleich-mit-energie-und-klima-von-prof-horst-joa/

https://www.eike-klima-energie.eu/2011/10/13/anmerkungen-zu-herrn-prof-dr-luedeckes-charakterisierung-der-medien-und-der-politik/

https://www.eike-klima-energie.eu/2008/08/21/prof-luedecke-offener-brief-zu-vielen-beitraegen-im-ehemals-liberalen-handelsblatt/

https://www.eike-klima-energie.eu/2018/10/13/ist-afrika-klueger-als-deutschland/

https://www.eike-klima-energie.eu/2016/08/11/glueckliche-schwarze-im-schein-einer-solarlampe-als-neokolonialer-traum-2/

Die Klimatologie der letzten xyz-Millionen Jahre: Ein ganz guter US-Ami-Vortrag zur Klimageschichte über xyz-Millionen Jahre ist von Dan Britt - Orbits and Ice Ages: The History of Climate. Was an diesem Video bemerkenswert ist: Das perfekte Mixing des Vortragenden mit all seinen Fotos und Charts, was Media-technisch ziemlich anspruchsvoll ist.

https://www.youtube.com/watch?v=Yze1YAz_LYM&t=118s

Ditto: Climate (Paleoclimate) and Archaeology/History

https://www.youtube.com/watch?v=JD-MSrgPdFQ

Auch ganz nett: A Funny Thing Happened on the Way to Global Warming, Steven F. Hayward, Pepperdine University

https://www.youtube.com/watch?v=RZlICdawHRA

The Method of Double and Triple Reflexion of Morphology

Now I make a grand (de-)tour. Since I have written so much about wrong thinking, it is time to write about Right-thinking. And I don't mean the Political Right. I mean Right is Right, and when you know the Right way, it goes straight. I come to the subject of Computer Assisted Thinking, and especially thinking Philosophy.

The Method of Double and Triple Thinking in Morphology is quite different from what George Orwell had in mInd when he wrote 1984. The present type of Double Thinking is an enlargement on the Theory of The Lie, as was expounded (erläutert) by Arno Baruzzi in his Philosophie der Lüge. It is a double and triple reflexion about like this: I think what I believe that you (the enemy) thinks of me, and what you (the enemy) would most likely make me to believe what you (the enemy) has in his mInd to deceive me. Now this is pretty bad business, and it is mainly the spy vs. spy game. And this game was played very expertly by the British'ers in World War two. The poor Nazi Germans had had no idea what went on. Because they had expelled all their excellent Jewish mInds into exile, all the others who didn't have the money to emigrate into the Concentration Camps. This is the harsh lesson that his-story has to tell you when you expel or eradicate the most intelligent people of your population. And there are almost countless examples for this kind of insanity. Which is also called the Brain Drain. I just must do some expounding (erläutern) on the theory of expounding. To expound something, means you pound on something so long and so hard, until it comes to Ex.

So the case of Germany, Japan and the Atomic Bomb: The very best mInds of Germany were those of the Jewish physicists who went to the USA, first and foremost the Dr. Prof. Albert Einstein. This genius wrote a letter to the US president Franklin D. Roosevelt explaining that it was possible to build an Atomic Bomb even if it was very expensive. But as the USA were in an all-out war against Germany and Japan, they had to think of a weapon of the last hope. And it really came in handy when the US went about to invade Japan. This was Operation Downfall/ The US strategists had calculated that this would take about 1.000.000 or some multiple of that, men to their deaths on Japanese territory, since the islands were so scattered and mountainous, that there was the real possibility of a very long drawn out Guerilla Warfare against the Japanese people, who were so well used to their Methods of Bushido, that the fighting spirit of the Vietnamese in the war of the 1960's was by comparison an easy game. But only by comparison. In the Reality of the Fog of War, this was no easy game at all. So, the Atomic Bomb came in handy in 1945 just a few weeks of the first Atomic Bomb test. Operation Trinity. I have no idea why or how the leader of the project, Dr. J. Robert Oppenheimer could come up with that code name. Robert Oppenheimer was a Jew, but he was quite a mystic besides being a nuclear physicist. And this mysticism later got him into some trouble with the McCarthy purges.

https://en.wikipedia.org/wiki/J._Robert_Oppenheimer

The joint work of the scientists at Los Alamos resulted in the world's first nuclear explosion, near Alamogordo, New Mexico on July 16, 1945. Oppenheimer had given the site the codename "Trinity" in mid-1944 and said later that it was from one of John Donne's Holy Sonnets. According to the historian Gregg Herken, this naming could have been an allusion to Jean Tatlock, who had committed suicide a few months previously and had in the 1930s introduced Oppenheimer to Donne's work.[111]Oppenheimer later recalled that, while witnessing the explosion, he thought of a verse from the Bhagavad Gita (XI,12): divi sūrya-sahasrasya bhaved yugapad utthitā yadi bhāḥ sadṛṥī sā syād bhāsas tasya mahāḥmanaḥ [112]

If the radiance of a thousand suns were to burst at once into the sky, that would be like the splendor of the mighty one ...[5][113]

Years later he would explain that another verse had also entered his head at that time: namely, the famous verse: "kālo'smi lokakṣayakṛtpravṛddho lokānsamāhartumiha pravṛttaḥ" (XI,32),[114] which he translated as "I am become Death, the destroyer of worlds."[note 2]

In 1965, he was persuaded to quote again for a television broadcast:

We knew the world would not be the same. A few people laughed, a few people cried. Most people were silent. I remembered the line from the Hindu scripture, the Bhagavad Gita; Vishnu is trying to persuade the Prince that he should do his duty and, to impress him, takes on his multi-armed form and says, 'Now I am become Death, the destroyer of worlds.' I suppose we all thought that, one way or another.^[3]

Brigadier General Thomas Farrell, who was present in the control bunker at the site with Oppenheimer, summarized his reaction as follows:

Dr. Oppenheimer, on whom had rested a very heavy burden, grew tenser as the last seconds ticked off. He scarcely breathed. He held on to a post to steady himself. For the last few seconds, he stared directly ahead and then when the announcer shouted "Now!" and there came this tremendous burst of light followed shortly thereafter by the deep growling roar of the explosion, his face relaxed into an expression of tremendous relief.^[115]

The FBI under J. Edgar Hoover had been following Oppenheimer since before the war, when he showed Communist sympathies as a professor at Berkeley and had been close to members of the Communist Party, including his wife and brother. He had been under close surveillance since the early 1940s, his home and office bugged, his phone tapped and his mail opened.^[140] The FBI furnished Oppenheimer's political enemies with incriminating evidence about his Communist ties. These enemies included Strauss, an AEC commissioner who had long harbored resentment against Oppenheimer both for his activity in opposing the hydrogen bomb and for his humiliation of Strauss before Congress some years earlier; regarding Strauss's opposition to the export of radioactive isotopes to other nations, Oppenheimer had memorably categorized these as "less important than electronic devices but more important than, let us say, vitamins".^[141]

https://en.wikipedia.org/wiki/Trinity_(nuclear_test)

Trinity was the code name of the first detonation of a nuclear weapon. It was conducted by the United States Army at 5:29 a.m. on July 16, 1945, as part of the Manhattan Project. The test was conducted in the Jornada del Muerto desert about 35 miles (56 km) southeast of Socorro, New Mexico, on what was then the USAAF Alamogordo Bombing and Gunnery Range, now part of White Sands Missile Range. The only structures originally in the vicinity were the McDonald Ranch Houseand its ancillary buildings, which scientists used as a laboratory for testing bomb components. A base camp was constructed, and there were 425 people present on the weekend of the test.

The code name "Trinity" was assigned by Robert Oppenheimer, the director of the Los Alamos Laboratory, inspired by the poetry of John Donne. The test was of an implosion-design plutoniumdevice, informally nicknamed "The Gadget", of the same design as the Fat Man bomb later detonated over Nagasaki, Japan, on August 9, 1945. The complexity of the design required a major effort from the Los Alamos Laboratory, and concerns about whether it would work led to a decision to conduct the first nuclear test. The test was planned and directed by Kenneth Bainbridge.

Fears of a fizzle led to the construction of a steel containment vessel called Jumbo that could contain the plutonium, allowing it to be recovered, but Jumbo was not used. A rehearsal was held on May 7, 1945, in which 108 short tons (96 long tons; 98 t) of high explosive spiked with radioactive isotopes were detonated. The Gadget's detonation released the explosive energy of about 22 kilotons of TNT(92 TJ). Observers included Vannevar Bush, James Chadwick, James Conant, Thomas Farrell, Enrico Fermi, Richard Feynman, Leslie Groves, Robert Oppenheimer, Geoffrey Taylor, and Richard Tolman.

https://de.wikipedia.org/wiki/Franklin_D._Roosevelt

https://en.wikipedia.org/wiki/Operation_Downfall

Operation Downfall was the proposed Allied plan for the invasion of Japan near the end of World War II. The planned operation was canceled when Japan surrendered following the atomic bombings of Hiroshima and Nagasaki, the Soviet declaration of war, and the Soviet invasion of Manchuria.^[15] The operation had two parts: Operation Olympic and Operation Coronet. Set to begin in November 1945, Operation Olympic was intended to capture the southern third of the southernmost main Japanese island, Kyūshū, with the recently captured island of Okinawa to be used as a staging area. Later, in the spring of 1946, Operation Coronet was the planned invasion of the Kantō Plain, near Tokyo, on the Japanese island of Honshu. Airbases on Kyūshū captured in Operation Olympic would allow land-based air support for Operation Coronet. If Downfall had taken place, it would have been the largest amphibious operation in history.^[16]

Japan's geography made this invasion plan quite obvious to the Japanese as well; they were able to accurately predict the Allied invasion plans and thus adjust their defensive plan, Operation Ketsugō, accordingly. The Japanese planned an all-out defense of Kyūshū, with little left in reserve for any subsequent defense operations. Casualty predictions varied widely, but were extremely high. Depending on the degree to which Japanese civilians would have resisted the invasion, estimates ran up into the millions for Allied casualties.^[17]

The Brain Drain of Expulsions of Uncomfortable Minorities

The Huguenots

For example when the French expelled the Huguenots into Prussia around 168x and 1700, which did the Prussians a very good service because what the French lost, the Prussians gained and and prospered so much that they broke the French Supremacy on the European Continent, and they helped defeat Napolium at Leipzig and Waterloo. And then some time later, in the Franco-Prussian War or Franco-German War of 1870-1871, the Germans showed the French some muscle. Mind you that this was just a sweet revenge of the Germans for the Scorched Earth politics of Louis XIV the Roi Soleil of France. History has a very very deep depth-history in its wake. And that wake can last several 1000's of years.

The Sephardim

Then we come to the edict of the expulsion of the Jews and Muslims from Spain and Portugal. This was also a good example case of Brain Drain. I give some quotes below on the Sephardi Jews, also known as the Sephardic Jews or Sephardim. This was not only a brain drain but also a fincnaial drain, because many Sephardi's went to the Sultan at the high gate of Istanbul (which then still went under the name of Konstantinopolis). And the Sultan there was not so fiercely Islamistic. He had no interest in force-converting his subjects, because the Muslims had to pay quite less taxes than the Dhimmi's, who were the non-muslim subjects of the benevolent knout or whip of the Grand Sultan... And this special tax for the Dhimmi's was the Jizya.

https://en.wikipedia.org/wiki/Jizya

Jizya or jizyah (Arabic: جزية‎ jizya IPA: [d͡ʒɪzjæ]) is a per capita yearly tax historically levied^[1] on non-Muslim subjects, called the dhimma, permanently residing in Muslim lands governed by Islamic law.^[2]^[3]^[4] Muslim jurists required adult, free, sane males among the dhimma community to pay the jizya,^[5] while exempting women, children, elders, handicapped, the ill, the insane, monks, hermits, slaves,^[6]^[7]^[8]^[9]^[10] and musta'mins—non-Muslim foreigners who only temporarily reside in Muslim lands.^[6]^[11] Dhimmis who chose to join military service were also exempted from payment,^[2]^[7]^[12]^[13]^[14]as were those who could not afford to pay.^[7]^[15]^[16]

The Quran and hadiths mention jizya without specifying its rate or amount.^[17] However, scholars largely agree that early Muslim rulers adapted existing systems of taxation and tribute that were established under previous rulers of the conquered lands, such as those of the Byzantine and Sasanianempires.^[11]^[18]^[19]^[20]^[21]

The application of jizya varied in the course of Islamic history. Together with kharāj, a term that was sometimes used interchangeably with jizya,^[22]^[23]^[24] taxes levied on non-Muslim subjects were among the main sources of revenues collected by some Islamic polities, such as the Ottoman Empire.^[25] Jizya rate was usually a fixed annual amount depending on the financial capability of the payer.^[26] Sources comparing taxes levied on Muslims and jizya differ as to their relative burden depending on time, place, specific taxes under consideration, and other factors.^[2]^[27]^[28]^[29]

So the Sultan had granted the many different ethnies and religions of his empire under his benevolent knout or whip... As I say it here and again, I like to do a little bit of Neurolinguistic Reframing of the Morphology kind some times when the occasion arises.

https://en.langenscheidt.com/german-english/knute

to sigh [to live] under the whip / unter der Knute seufzen [leben] FIG /

they lived under his tyranny (of oppression) / sie lebten unter seiner Knute FIG

he has got him under his thumb / er hat ihn unter seiner Knute

So even the whip can be beneficial, which is the point that I would like to make here. Therefore the Sultan was not too interested in converting his non-muslim dhimmi subjects to Islam. Because as they were in their own religion, and they had some autonomy, even in matters of policing themselves. And the Ottoman police had not very much work to do around the quarters of those mostly Christian and Jewish Dhimmis. And the Dhimmis paid for this privilege dearly in taxes. Which filled the coffers of the Sultan so well, that he was able again and again to wage some more Djehad / Djihad / Jehad wars against Christendom, just take in some more Dhimmis into the folds of his empire, so he could get even more taxes from the Dhimmis. So this business of acquiring Dhimmis had pretty much of a a Morphological Similarity to the Roman wars of conquest to take in more slaves for their economy. And the Roman economy went under when they could not expand any more into barbarian lands and take more and more slaves. Similar to the Dhimmi business of the Ottoman Sultans. Because after a while the Dhimmis thought that they didn't want to pay those taxes any more, and they converted to Islam. And that had dire consequences for the coffers of the Sultan, because his income dried up. So these are the twisting and winding paths of world his-story. The Sultan didn't want to convert the Christians, but he also could not stop them from doing so. And when they converted en masse, the economy of the Sultan went down, consequently so did his ability to make war on more lands of Christendom. And the Dhimmis who had converted to Islam, were just a bunch of Tax-Evaders. Some time one hast to turn the conventional view of history from its Head to Its Feet, as the good Marx used to say. So the Islamization of the Ottoman Empire was just because of the Tax evasion.

[I just have to make a little interjection. I need to emphasize the point that the cities of all the Islamic rulers, als well as the cities under Mongol Rule, were always neatly divided into separate quarters for each Ethnic Group and each Religion. And there were even walls that separated these quarters from each other. And the gates in those walls were closed at some time in the evening, and were opened only the next morning. And this was a very good institution since it securely prevented any kind of strife between these ethnic groups, who mostly would have liked to get at each other's throats, when the opportunity came. Because ethnic strife is the strongest, when different ethnies are forced together. Then they become claustrophobic, and it happens just the same as with rats.

If you force too many rats into a too small enclosure, they will out-bite each other, until just one is left over. But this one will die quite soon later, because it also had received so many wounds that it could not survive. And in this kind of situations, the human behavior is not at all different from that of the rats. The corollary is: A communist USSR joke. A visitor is taken to a tour of the Moskau Zoo. So he is led to the lion's cage and there he sees a Lion and a Lamb sleeping peacefully together, and the guide tells him that is such a success of Communism that the Lion and the Lamb are sleeping peacefully together. Then the startled visitor, when the guide wasn't watching for a moment... He asked a zoo keeper if this story was really true. So the zoo keeper said. It is really true, but you have to get a new lamb every morning.

This is the story of peaceful coexistence in the communist way. And in the human peaceful coexistence, it means that you should keep the ethnic groups away from each other at a safe distance. The only people who had forgotten about this important historical wisdom were the Europeans. They just tought that Multi-Kulti was good for the better of the whole. Well we will all see it really soon now that this is quite a deep hole of false thinking to fall into.

]

Up to the battle of Lepanto

But still the Sultans won quite a few more wars, just to say that he had won them all, until the Battle of Lepanto in 1571. And this was just 118 years after the Fall of the Konstantinopolis which had been the greatest victory of the Ottoman Sultans. It was the capture of the crown jewel that all the prior Sultans had longed so long for. The capture of the capital of the Byzantine Empire by an invading Ottoman army on the Sunday of Pentecost, 29 May 1453. So for the battle of Lepanto in 1571, the Christian kings and princes had finally gotten their act together and stop for a little while their constant intenecine wars, but just for a very short time...

https://en.wikipedia.org/wiki/Fall_of_Constantinople

https://en.wikipedia.org/wiki/Mehmed_the_Conqueror

And the Sultan Mehmed II did it at the age of 21.

country broke the conditions of the truce Peace of Szeged. When Mehmed II ascended the throne again in 1451 he strengthened the Ottoman navy and made preparations to attack Constantinople.

At the age of 21, he conquered Constantinople (modern-day Istanbul) and brought an end to the Byzantine Empire. After the conquest Mehmed claimed the title "Caesar" of the Roman Empire(Qayser-i Rûm), based on the assertion that Constantinople had been the seat and capital of the Roman Empire. The claim was only recognized by the Eastern Orthodox Church.

Mehmed continued his conquests in Anatolia with its reunification and in Southeast Europe as far west as Bosnia. At home he made many political and social reforms, encouraged the arts and sciences, and by the end of his reign, his rebuilding program had changed the city into a thriving imperial capital. He is considered a hero in modern-day Turkey and parts of the wider Muslim world. Among other things, Istanbul's Fatih district, Fatih Sultan Mehmet Bridge and Fatih Mosqueare named after him.

So the Christians were finally successful at the battle of Lepanto in 1571. But they soon forgot all about that war, and there was just a short respite in the constant wars of Europe, until the wars flared up with the utmost viciousness in 1618, which was just a historical Eye-Blink of 47 years. And it was war again in the beautiful countryside of Central Europe, mainly devastating the territories of Germany and Bohemia and killing up to 3/4 of the populace here and there.

https://en.wikipedia.org/wiki/Battle_of_Lepanto

The Battle of Lepanto was a naval engagement that took place on 7 October 1571 when a fleet of the Holy League, led by the Spanish Empire and the Venetian Republic, inflicted a major defeat on the fleet of the Ottoman Empire in the Gulf of Patras. The Ottoman forces were sailing westward from their naval station in Lepanto (the Venetian name of ancient NaupactusΝαύπακτος, Ottoman İnebahtı) when they met the fleet of the Holy League which was sailing east from Messina, Sicily. The Holy League was a coalition of European Catholic maritime states which was arranged by Pope Pius V and led by John of Austria. The league was largely financed by Philip II of Spain, and the Venetian Republic was the main contributor of ships.^[11]

In the history of naval warfare, Lepanto marks the last major engagement in the Western world to be fought almost entirely between rowing vessels,^[12] namely the galleys and galeasses which were the direct descendants of ancient trireme warships. The battle was in essence an "infantry battle on floating platforms".^[13] It was the largest naval battle in Western history since classical antiquity, involving more than 400 warships. Over the following decades, the increasing importance of the galleon and the line of battle tactic would displace the galley as the major warship of its era, marking the beginning of the "Age of Sail".

The victory of the Holy League is of great importance in the history of Europe and of the Ottoman Empire, marking the turning-point of Ottoman military expansion into the Mediterranean, although the Ottoman wars in Europe would continue for another century. It has long been compared to the Battle of Salamis, both for tactical parallels and for its crucial importance in the defense of Europe against imperial expansion.^[14] It was also of great symbolic importance in a period when Europe was torn by its own wars of religion following the Protestant Reformation, strengthening the position of Philip II of Spain as the "Most Catholic King" and defender of Christendom against Muslim incursion.^[15] Historian Paul K. Davis writes that, "More than a military victory, Lepanto was a moral one. For decades, the Ottoman Turks had terrified Europe, and the victories of Suleiman the Magnificent caused Christian Europe serious concern. The defeat at Lepanto further exemplified the rapid deterioration of Ottoman might under Selim II, and Christians rejoiced at this setback for the Ottomans. The mystique of Ottoman power was tarnished significantly by this battle, and Christian Europe was heartened."^[16]

The Fall of Constantinople

https://en.wikipedia.org/wiki/Fall_of_Constantinople

The Fall of Constantinople (Byzantine Greek: Ἅλωσις τῆς Κωνσταντινουπόλεως, romanized: Halōsis tēs Kōnstantinoupoleōs; Turkish: İstanbul'un Fethi, lit. 'Conquest of Istanbul') was the capture of the capital of the Byzantine Empire by an invading Ottoman army on the Sunday of Pentecost, 29 May 1453. The attackers were commanded by the 21-year-old Sultan Mehmed II, who defeated an army commanded by Emperor Constantine XI Palaiologos and took control of the imperial capital, ending a 53-day siege that had begun on 6 April 1453. After conquering the city, Sultan Mehmed transferred the capital of the Ottoman State from Edirne to Constantinople and established his court there.

The capture of the city (and two other Byzantine splinter territories soon thereafter) marked the end of the Byzantine Empire, a continuation of the Roman Empire, an imperial state dating to 27 BC, which had lasted for nearly 1,500 years.^[2] The conquest of Constantinople also dealt a massive blow to the defence of mainland Europe, as the Muslim Ottoman armies thereafter were left unchecked to advance into Europe without an adversary to their rear.

It was also a watershed moment in military history. Since ancient times, cities had used ramparts and city walls to protect themselves from invaders, and Constantinople's substantial fortifications had been a model followed by cities throughout the Mediterranean region and Europe. The Ottomans ultimately prevailed due to the use of gunpowder (which powered formidable cannons).^[3]

The conquest of the city of Constantinople and the end of the Byzantine Empire^[4] was a key event in the Late Middle Ages which also marks, for some historians, the end of the Medieval period.^[5]

The Huguenots

https://en.wikipedia.org/wiki/Huguenots

Huguenots (/ˈhjuːɡənɒts, -noʊz/; French: les huguenots [yɡ(ə)no]) are an ethnoreligious group of French Protestants.

The term has its origin in early 16th century France. It was frequently used in reference to those of the Reformed Church of France from the time of the Protestant Reformation. Huguenots were French Protestants who held to the Reformed tradition of Protestantism. By contrast, the Protestant populations of eastern France, in Alsace, Moselle, and Montbéliard were mainly ethnic German Lutherans.

In his Encyclopedia of Protestantism, Hans Hillerbrand said that, on the eve of the St. Bartholomew's Day massacre in 1572, the Huguenot community included as much as 10% of the French population. By 1600 it had declined to 7–8%, and was reduced further after the return of severe persecution in 1685 under Louis XIV's Edict of Fontainebleau.

The Huguenots were believed to be concentrated among the population in the southern and western parts of the Kingdom of France. As Huguenots gained influence and more openly displayed their faith, Catholic hostility grew. A series of religious conflicts followed, known as the French Wars of Religion, fought intermittently from 1562 to 1598. The Huguenots were led by Jeanne d'Albret, her son, the future Henry IV (who would later convert to Catholicism in order to become king), and the princes of Condé. The wars ended with the Edict of Nantes, which granted the Huguenots substantial religious, political and military autonomy.

...

Most French Huguenots were either unable or unwilling to emigrate to avoid forced conversion to Roman Catholicism. As a result, more than three-quarters of the Protestant population of 2 million converted, 1 million, and 500,000 fled in exodus.^[2]^[^{clarification needed}^]

Early emigration to colonies

he first Huguenots to leave France sought freedom from persecution in Switzerland and the Netherlands.^[^{citation needed}^] A group of Huguenots was part of the French colonisers who arrived in Brazil in 1555 to found France Antarctique. A couple of ships with around 500 people arrived at the Guanabara Bay, present-day Rio de Janeiro, and settled on a small island. A fort, named Fort Coligny, was built to protect them from attack from the Portuguese troops and Brazilian natives. It was an attempt to establish a French colony in South America. The fort was destroyed in 1560 by the Portuguese, who captured some of the Huguenots. The Portuguese threatened their Protestant prisoners with death if they did not convert to Roman Catholicism. The Huguenots of Guanabara, as they are now known, produced what is known as the Guanabara Confession of Faith to explain their beliefs. The Portuguese executed them.

Around 1685, Huguenot refugees found a safe haven in the Lutheran and Reformed states in Germany and Scandinavia. Nearly 50,000 Huguenots established themselves in Germany, 20,000 of whom were welcomed in Brandenburg-Prussia, where they were granted special privileges (Edict of Potsdam) and churches in which to worship (such as the Church of St. Peter and St. Paul, Angermünde and the French Cathedral, Berlin) by Frederick William, Elector of Brandenburg and Duke of Prussia. The Huguenots furnished two new regiments of his army: the Altpreußische Infantry Regiments No. 13 (Regiment on foot Varenne) and 15 (Regiment on foot Wylich). Another 4,000 Huguenots settled in the German territories of Baden, Franconia(Principality of Bayreuth, Principality of Ansbach), Landgraviate of Hesse-Kassel, Duchy of Württemberg, in the Wetterau Association of Imperial Counts, in the Palatinate and Palatinate-Zweibrücken, in the Rhine-Main-Area (Frankfurt), in modern-day Saarland; and 1,500 found refuge in Hamburg, Bremen and Lower Saxony. Three hundred refugees were granted asylum at the court of George William, Duke of Brunswick-Lüneburg in Celle.

In Berlin, the Huguenots created two new neighbourhoods: Dorotheenstadtand Friedrichstadt. By 1700, one-fifth of the city's population was French speaking. The Berlin Huguenots preserved the French language in their church services for nearly a century. They ultimately decided to switch to German in protest against the occupation of Prussia by Napoleon in 1806–07. Many of their descendants rose to positions of prominence. Several congregations were founded throughout Germany and Scandinavia, such as those of Fredericia (Denmark), Berlin, Stockholm, Hamburg, Frankfurt, Helsinki, and Emden.

Prince Louis de Condé, along with his sons Daniel and Osias,^[^{citation needed}^] arranged with Count Ludwig von Nassau-Saarbrücken to establish a Huguenot community in present-day Saarland in 1604. The Count supported mercantilism and welcomed technically skilled immigrants into his lands, regardless of their religion. The Condés established a thriving glass-making works, which provided wealth to the principality for many years. Other founding families created enterprises based on textiles and such traditional Huguenot occupations in France. The community and its congregation remain active to this day, with descendants of many of the founding families still living in the region. Some members of this community emigrated to the United States in the 1890s.

In Bad Karlshafen, Hessen, Germany is the Huguenot Museum and Huguenot archive. The collection includes family histories, a library, and a picture archive.

Effects of the exodus[edit]

See also: Brain drain

The exodus of Huguenots from France created a brain drain, as many Huguenots had occupied important places in society. The kingdom did not fully recover for years. The French crown's refusal to allow non-Catholics to settle in New France may help to explain that colony's low population compared to that of the neighbouring British colonies, which opened settlement to religious dissenters. By the time of the French and Indian War (the North American front of the Seven Years' War), a sizeable population of Huguenot descent lived in the British colonies, and many participated in the British defeat of New France in 1759–60.[87]

Frederick William, Elector of Brandenburg, invited Huguenots to settle in his realms, and a number of their descendants rose to positions of prominence in Prussia. Several prominent German military, cultural, and political figures were ethnic Huguenot, including poet Theodor Fontane,[88]General Hermann von François,[89] the hero of the First World War Battle of Tannenberg, Luftwaffe General and fighter ace Adolf Galland,[90]Luftwaffe flying ace Hans-Joachim Marseille, and famed U-boat captain Lothar von Arnauld de la Perière.[91] The last Prime Minister of the (East) German Democratic Republic, Lothar de Maizière,[92] is also a descendant of a Huguenot family, as is the German Federal Minister of the Interior, Thomas de Maizière.

The persecution and flight of the Huguenots greatly damaged the reputation of Louis XIV abroad, particularly in England. The two kingdoms, which had enjoyed peaceful relations prior to 1685, became bitter enemies and fought against each other in a series of wars (called the "Second Hundred Years' War" by some historians) from 1689 onward.

The Sephardic Jews

https://en.wikipedia.org/wiki/Sephardi_Jews

Sephardi Jews, also known as Sephardic Jews or Sephardim (Hebrew: סְפָרַדִּים, Modern Hebrew:Sefaraddim, Tiberian: Səp̄āraddîm; also יְהוּדֵי סְפָרַד Ye'hude Sepharad, lit. "The Jews of Spain", Spanish: Judíos sefardíes), originally from Sepharad, Spain, or the Iberian peninsula, are a Jewish ethnic division. They established communities throughout areas of modern Spain and Portugal, where they traditionally resided, evolving what would become their distinctive characteristics and diasporic identity, which they took with them in their exile from Iberia beginning in the late 15th century to North Africa, Anatolia, the Levant, Southeastern and Southern Europe, as well as the Americas, and all other places of their exiled settlement, either alongside pre-existing co-religionists, or alone as the first Jews in new frontiers. Their millennial residence as an open and organised Jewish community in Iberia began to decline with the Reconquista and was brought to an end starting with the Alhambra Decree by Spain's Catholic Monarchs in 1492, and then by the edict of expulsion of Jews and Muslims by Portuguese king Manuel Iin 1496,^[1] which resulted in a combination of internal and external migrations, mass conversions and executions.

More broadly, the term Sephardim has today also come sometimes to refer to traditionally Eastern Jewish communities of West Asia and beyond who, although not having genealogical roots in the Jewish communities of Iberia, have adopted a Sephardic style of liturgy and Sephardic law and customsimparted to them by the Iberian Jewish exiles over the course of the last few centuries. This article deals with Sephardim within the narrower ethnic definition.

Historically, the vernacular languages of Sephardim and their descendants have been variants of either Spanish or Portuguese, though other tongues had been adopted and adapted throughout their history. The historical forms of Spanish or Portuguese that differing Sephardic communities spoke communally was determined by the date of their departure from Iberia, and their condition of departure as Jews or New Christians.

Judaeo-Spanish, sometimes called "Ladino Oriental" (Eastern Ladino), is a Romance language derived from Old Spanish, incorporating elements from all the old Romance languages of the Iberian Peninsula, Hebrew and Aramaic, and was spoken by what became the Eastern Sephardim, who settled in the Eastern Mediterranean, taken with them in the 15th century after the expulsion from Spain in 1492. This dialect was further influenced by Ottoman Turkish, Levantine Arabic, Greek, Bulgarian and Serbo-Croatian vocabulary in the differing lands of their exile. Haketia (also known as "Tetouani" in Algeria), an Arabic-influenced Judaeo-Spanish variety also derived from Old Spanish, with numerous Hebrew and Aramaic terms was spoken by North African Sephardim, taken with them in the 15th century after the expulsion from Spain in 1492. The main feature of this dialect is the heavy influence of the Jebli Arabic dialect of northern Morocco. Early Modern Spanish and Early Modern Portuguese, including in a mixture of the two was traditionally spoken or used liturgically by the ex-converso Western Sephardim, taken with them during their later migration out of Iberia between the 16th and 18th centuries as conversos, after which they reverted to Judaism. Modern Spanish and Modern Portuguese varieties, traditionally spoken by the Sephardic Bnei Anusim of Iberia and Ibero-America, including some recent returnees to Judaism in the late 20th and early 21st centuries. In this latter case, these varieties have incorporated loanwords from the indigenous languages of the Americas introduced following the Spanish conquest.

https://en.wikipedia.org/wiki/Battle_of_Leipzig

The Battle of Leipzig or Battle of the Nations (Russian: Битва народов, Bitva

narodov; German: Völkerschlacht bei Leipzig; French: Bataille des Nations, Swedish: Slaget vid Leipzig) was fought from 16 to 19 October 1813, at Leipzig, Saxony. The coalition armies of Russia, Prussia, Austria, and Sweden, led by Tsar Alexander I of Russia and Karl Philipp, Prince of Schwarzenberg, decisively defeated the French army of Napoleon I, Emperor of the French. Napoleon's army also contained Polish and Italian troops, as well as Germans from the Confederation of the Rhine. The battle was the culmination of the German campaign of 1813 and involved 600,000 soldiers, 2,200 artillery pieces, the expenditure of 200,000 rounds of artillery ammunition and 127,000 casualties, making it the largest battle in Europe prior to World War I.

Decisively defeated for the first time in battle, Napoleon was compelled to return to France while the Coalition kept up their momentum, dissolving the Confederation of the Rhine and invading France early the next year. Napoleon was forced to abdicate and was exiled to Elba in May 1814.

he French Emperor Napoleon I attempted to militarily coerce Tsar Alexander I of Russia into rejoining his unpopular Continental System by invading Russia with about 650,000 troops, collectively known as the Grande Armée, and eventually occupied Moscow in late 1812, after the bloody yet indecisive Battle of Borodino. However, the Russian Tsar refused to surrender even as the French occupied the city, which was burnt by the time of its occupation.^[6] The campaign ended in complete disaster as Napoleon and his remaining forces retreated during the bitterly cold Russian winter, with sickness, starvation, and the constant harrying of Russian Cossackmarauders and partisan forces leaving the Grande Armée virtually destroyed by the time it exited Russian territory. Making matters even worse for Napoleon, in June 1813 the combined armies of Great Britain, Portugal, and Spain, under the command of Britain's Arthur Wellesley, Marquess of Wellington, had decisively routed French forces at the Battle of Vitoria in the Peninsular War, and were now advancing towards the Pyrenees and the Franco-Spanish border. With this string of defeats, the armies of France were in retreat on all fronts across Europe.^[7]

Anti-French forces joined Russia as its troops pursued the remnants of the virtually destroyed Grande Armée across central Europe. The allies regrouped as the Sixth Coalition, comprising Russia, Austria, Prussia, Sweden, Great Britain, Spain, Portugal, and certain smaller Germanstates whose citizens and leaders were no longer loyal to the French emperor.^[8] Napoleon hurried back to France and managed to mobilize an army about the size of the one he had lost in Russia, but severe economic hardship and news of battlefield reverses had led to war-weariness and growing unrest among France's citizenry.^[9]

Despite opposition at home, Napoleon rebuilt his army, with the intention of either inducing a temporary alliance or at least cessation of hostilities, or knocking at least one of the Great Powers of the Coalition out of the war. He sought to regain the offensive by re-establishing his hold in Germany, winning two hard-fought tactical victories, at Lützen on 2 May and Bautzen on 20–21 May, over Russo-Prussian forces. The victories led to a brief armistice. He then won a major victory at the Battle of Dresden on 27 August. Following this, the Coalition forces, under individual command of Gebhard von Blücher, Crown Prince Charles John of Sweden, Karl von Schwarzenberg, and Count Benningsen of Russia, followed the strategy outlined in the Trachenberg Plan: they would avoid clashes with Napoleon, but seek confrontations with his marshals. This policy led to victories at Großbeeren, Kulm, Katzbach, and Dennewitz. After these defeats, the French emperor could not easily follow up on his victory at Dresden. Thinly-stretched supply lines spanning now somewhat hostile Rhineland German lands, coupled with Bavaria's switching of sides to the Coalition just eight days prior to the battle, made it almost impossible to replace his army's losses of 150,000 men, 300 guns and 50,000 sick.^[10]

The Franco-Prussian War or Franco-German War

https://en.wikipedia.org/wiki/Franco-Prussian_War

The Franco-Prussian War or Franco-German War (French: Guerre franco-allemande de 1870, German: Deutsch-Französischer Krieg), often referred to in France as the War of 1870, was a conflict between the Second French Empire and later the Third French Republic, and the German states of the North German Confederation led by the Kingdom of Prussia. Lasting from 19 July 1870 to 28 January 1871, the conflict was caused by Prussian ambitions to extend German unification and French fears of the shift in the European balance of power that would result if the Prussians succeeded. Some historians argue that the Prussian chancellor Otto von Bismarck deliberately provoked the French into declaring war on Prussia in order to draw the independent southern German states—Baden, Württemberg, Bavaria and Hesse-Darmstadt—into an alliance with the North German Confederation dominated by Prussia, while others contend that Bismarck did not plan anything and merely exploited the circumstances as they unfolded. None, however, dispute the fact that Bismarck must have recognized the potential for new German alliances, given the situation as a whole. ^[9]

On 16 July 1870, the French parliament voted to declare war on Prussia and hostilities began three days later when French forces invaded German territory. The German coalition mobilised its troops much more quickly than the French and rapidly invaded northeastern France. The German forces were superior in numbers, had better training and leadership and made more effective use of modern technology, particularly railroads and artillery.

A series of swift Prussian and German victories in eastern France, culminating in the Siege of Metz and the Battle of Sedan, saw French Emperor Napoleon III captured and the army of the Second Empire decisively defeated. A Government of National Defence declared the Third French Republic in Paris on 4 September and continued the war for another five months; the German forces fought and defeated new French armies in northern France. Following the Siege of Paris, the capital fell on 28 January 1871, and then a revolutionary uprising called the Paris Commune seized power in the city and held it for two months, until it was bloodily suppressed by the regular French army at the end of May 1871.

Some Meditation on Patrice Ayme' and the Fronko-Mania

This is an extract from http://www.noologie.de/quer.htm

It is under this heading. But as the headline numbers always change when I do an update on the text, then the headline number is gone. It is under the headline Patrice Aymé, subtitle Contra Aymé. And it is in German. But since I am constantly switching German and English this makes no great difference any more.

http://www.noologie.de/quer.htm#_Toc5278254

Patrice Ayme' ist Fronkomane.[55] Er hält Fronkraisch für die Spitze aller Zivilisationen und Kulturen, und kehrt die Errungenschaften von all dem Rest der Menschheit unter seinen Teppich.[56]Sein Verhältnis zu Deutschland ist besonders aversiv. Dass die alte Feindschaft zwischen Fronkraisch und Deutschland auf den Verbrannte-Erde- Vernichtungszügen des Louis XIV beruhte,[57] der das ganze Links-Rhein- Deutschland verheerte und verbrannte, übersieht er geflissentlich. Um hier ein bisschen Gerechtigkeit walten zu lassen: Aymé mag Louis XIV überhaupt nicht. "But, once again, what matters first is the first order of things: Louis XIV was a disaster for France and Europe". Aber das entschuldigt nicht, dass die Deutschen von Damals an, ein Fronkraisch- Post- Traumatisches Syndrom hatten. Eine spätere Geschichtsschreibung wird die Epoche von 1624-1945 vielleicht als den 330-jährigen Krieg der Fronkreisch'er gegen die Habsburger und Teutonen (äh, die Preussen) bezeichnen. Der 30-jährige Krieg war eine der blutigsten Episoden dieser Periode. Die Fronkraisch'er nahmen nicht direkt daran teil, aber indirekt schon. Mit Geld und Logistik und ein bisschen Strategischer Planung.

https://www.welt.de/geschichte/article187609840/Dreissigjaehriger-Krieg-Dieser-Vertrag-verwuestete-Deutschland.html

Damit war es die Landnahme und Annexion des zivilisatorischen deutschen Kernlandes: Elsass.[58] Überhaupt hatte Fronkraisch alles getan, um den Deutschen die Gründung eines eigenen National-Staates zu verwehren, was den Macht-Anspruch der Vormacht der Fronkraisch'er Könige auf dem Kontinent empfindlich gestört hätte. Aber es war schon ein sehr schlimmer Verrat an dem Geist Europas, dass die aller-christlichsten[59] Fronkraisch'er Könige die Osmanen bei der Belagerung von Wien gegen das christliche Habsburger- Europa unterstützten. Sie hätten damit fast die Islamisation Mittel-Europas bewirkt, wenn da nicht die Polen gewesen wären, die das Schicksal in letzter Minute abwendeten.[60] Dabei war das Habsburger- Reich sozusagen der Blueprint für die EU, im Guten wie im Schlechten. Das haben die Fronkraisch'er ja 1919 zerstört, nur um es nach 1950 wieder Bricoleur-haft als EU zusammen- zu Knitteln. Aber das Wissen, wie man ein multi-ethnisches Konglomerat am Besten regieren kann, das hatten die Fronkraisch'er eben nicht, weil sie eine Manie hatten, alles zu Franko-phonisieren, was ihnen unter die Finger kam. Was dabei an Bricoleur-ischer Grossmanns-Sucht herauskommt, sehen wir ja in der EU heute.

The "Doctor Who" by Rowan Atkinson

There is a very instructive humoristic piece of the "Doctor Who" by Rowan Atkinson which tells us everything about Double and Triple Reflexion thinking in the whole of the Universe at large. And Rowan Atkinson did this piece very expertly. Because that poor Character of Mr. Bean for which he became famous is quite sorry. Because Rowan Atkinson had such an incredible command of the English Language and the Literature, which the poor Germans of course never noticed because it is pretty much intranslateable. And the poor Germans have no idea at all about the depths of the Shakespearan literature and then some more, er I would say Something Less of the high art of thinking Shakespearan Literature...

My confession as an under-performing theater goer

And I have a confession to make. I was always quite bored out by Shakespeare theater, like I was also bored out by about any kind of theater. And I remember it very well when I fell asleep in the middle of a theater performance which I was forced to go in-to because it was a school class assignment. So the teacher found me sleeping in my theater seat, and he was so sadistic, that the next day in the class, he asked me exactly what the finishing scene of that theater piece was. I was so disgraced, that I got a 5+ in the German grading, which in US measures is about F++.

I have also written somewhere about my under-performance when I went to a Wagner Opera.

But there was a shimmer of hope for my unter-belichtetes Verständnis (under-performance of understanding) of the high art of classical literature. And you may have guessed it by now. When I watched those Blackadder Videos by Rowan Atkinson, I was so thrilled out of my mInd, that I watched the whole Blackadder Series in one sitting. And suddenly I understood everything about the good Shakespeare, which I would have never dreamed up in my mInd. So I even wrote a little schtik, about the meeting of Giordano Bruno and the "who-in-Hell-was-it? The good Mister Shakespeare. As is usual, the direct link addresses may change, so when one doesn't get it directly, one can always do the text search.

Wie Giordano Bruno und William Shakespeare zusammen kamen

http://www.noologie.de/gbruno.htm#_Toc516653858

https://www.youtube.com/watch?v=Do-wDPoC6GM

It is just nigh impossible to translate that, as much as it is impossible to translate the lofty heights of achievement of the most lofty and nebulous summits of the Chinese (not so much) philosophy. Because the Chinese didn't have any such thing as philosophy in the Western Style. Their summit of achievement was to be as nebulous as possible. I have given some more background information on that in the passage about the Art of War by Sun Tsu.

Rowan Atkinson is Doctor Who | Comic Relief:

Rowan Atkinson: Rowan Atkinson Learning Kung Fu

https://www.youtube.com/watch?v=pMZ-yaYtNR0

Blackadder Back & Forth (1999) *full*

https://www.youtube.com/watch?v=rzHn2H2V8N4

Official Rowan Atkinson Live - Full length standup

Toby the devil. I have told some stories about Satan... They would fit in perfectly there.

https://www.youtube.com/watch?v=uw8dW9Hyno0

Es gibt keine Infinitve Steigerung.

Rowan Atkinson in 'We are most amused'

Rowan Atkinson tells the Gospel of John in 'We are most amused',

broadcast on ITV on November 15th marking Prince Charles's 60th birthday.

You will surely believe me or not. If I hadn't seen this video, I would have

never had an inkling what the wedding of Kanaan was all about,

and this business of changing water into wine would have eluded me altogether.

https://www.youtube.com/watch?v=umRRCkspaQU

Advanced World War I Tactics with General Melchett

https://www.youtube.com/watch?v=rblfKREj50o

Lawrence of Arabia - officers' bar scene

https://www.youtube.com/watch?v=y9YXuvLfECk

We're Your Firing Squad - Blackadder Goes Forth - BBC Comedy Greats

https://www.youtube.com/watch?v=3WHSkbM9zAU

Blackadder Unfair Trail

https://www.youtube.com/watch?v=UBhN28eTuP8

Prince Blackadder - Blackadder - BBC

https://www.youtube.com/watch?v=clM1i88s-7Q

Allo 'Allo - General Von Klinkerhoffen goes crazy

https://www.youtube.com/watch?v=eHxTiMU0aLk

Blackadder - Waterloo

https://www.youtube.com/watch?v=2vAvoaOaJNM

Shakespeare sketch - A Small Rewrite

https://www.youtube.com/watch?v=IwbB6B0cQs4

Blackadder - The Whole Rotten Saga

https://www.youtube.com/watch?v=yi2bX2u5HpA

The Search Results will catch them all:

https://www.youtube.com/results?search_query=rowan+atkinson+wedding

Blackadder - The Whole Rotten Saga

https://www.youtube.com/watch?v=yi2bX2u5HpA&list=RDyi2bX2u5HpA&start_radio=1&t=7

Mix - Shakespeare sketch - A Small Rewrite

https://www.youtube.com/watch?v=IwbB6B0cQs4&list=RDIwbB6B0cQs4&start_radio=1&t=73

Rowan Atkinson Live - The Actors Art [Part 1] The Characters

https://www.youtube.com/watch?v=TmQKihNpsHk&list=RDTmQKihNpsHk&start_radio=1&t=166&t=166

The Grand Masters of Philosophy of Antiquity

Sokrates, Platon, the Hetairae, and Umberto Eco

Now we come to the business of philosophy, as it happened. As a philosopher, one must know a little bit about Life. And Life without Sex is pretty senseless. For the poor Theologians and Priests and Monks out there, who know next to Nothing what Life is all about. This is not an Irony, but it is the study of Life in Itself. Living Life is what gives you Wisdom, if you can properly reflect on this. I recommend the in-depth study of Umberto Eco, The Name of the Rose. There you will learn a little bit about Sex, a little bit about Perversion, and a little bit about Arsenic, and a little bit about Humor. Because the whole work revolves around an imaginary lost book of Aristoteles, on Humor. Aristoteles, like Umberto Eco, had an encyclopaedic mInd, and he had written about pretty much on everything between Heaven and Earth. But Aristoteles is a philosopher who is not known to have had any sense of humor. In this he was a strict disciple of Platon [Even though Aristoteles disagreed with Platon on all other matters of philosophy.] ... Platon, who is also renowned, that he had none- whatsoever sense of humor. (And he had no sex-life either). Quite to the contrary of Sokrates, who most of the time, did a little dancing, a little drinking, a little going to the Hetairae, when they had nothing else to do in their business of Sex. Then telling a few little bad Sex-jokes...

Because the Hetairae were the most erudite women in Antiquity. Besides Sex, they could also sing and dance, and they could do some pantomime, and they could recite the works of Aischylos, they even knew the Homer inside and out. ... They could do some Irony, since their customers were the leaders of society in Antiquity... and they were very beautiful. If you want a particularly good story about Hetairae, read this on Phrynae:

https://en.wikipedia.org/wiki/Phryne

[The only other well known sort of Hetairae were the Japanese Geishas]. The Hetairae were the spiritual leaders of Antiquity, and there is a work of Platon, the "Gastmahl" or the Symposion, which is pretty the most spiritual exercise that one can meditate upon as a Philosopher. First, you must drink something like Alcohol. The Greeks were very good at this because they produced the finest qualities of Alcohol in Antiquity. There is not so much philosophical literature of the immense influence that the Hetairae had on Philosophy. But Sokrates knew this very well. A little bit of Alcohol, a little bit of dancing and singing. Sokrates knew that to know Nothing is to know Everything. I think that I think that Platon was very good at Philosophy, but he just didn't understand his master Sokrates correctly. Or rather he didn't want to, because the mannerisms of Sokrates just didn't fit into what Platon thought that Sokrates should have been. In my opinion, Platon made Sokrates into some sort of idealistic figure. And since Platon was an Arch-Idealist, who practically invented Idealism as the prime philosophical principle, this fits the picture very well. So, reading Platon is mostly interesting even if it is sometimes boring. This is what Nietzsche had said about it: Platon ist langweilig. Because this style of faked dialogues where Sokrates does 90% of the talking and all the others have very little to say or to contribute, except saying: "Yes indeed, Auch hierin hast du ganz recht gesprochen. Sehr richtig. Wohl nicht, wie zu vermuten." [These are some excerpts from Phaidros. The other "dialogues" are not much better.] So this is all pretty sleep-inducing. It is a very bad literary style when you call something a dialogue, when there is nothing like this. It is an endless monologing, by Sokrates who professes that he knows nothing, and then in the effect, he does all the lecturing. So if you have insomnia you just read a little Platon, and you will sleep in a manner of less than 1/2 hour. Good night. The only exception of that is the Timaios. But I also have done my share of some deep reading of Platon, and I did some exegesis of his works, especially Timaios, Kratylos, Phaidros and his letters. And then some deep-diving in Buddhist philosophy. Especially the Shunyata, the Skandas, Anatman, Madhyamakakarika, and Vigrahavyavartani. There are many interesting parallels between Platon, and Buddhist philosophy. Here it is:

http://www.noologie.de/plato.htm

http://www.noologie.de/infra09.htm

http://www.noologie.de/infra10.htm#Heading188

This is an article that is explicitly devoted to Buddhist thought and a comparison to Western Philosophy:

Nagarjuna and the Madhyamika-Teaching

http://www.noologie.de/shunya01.htm

On Xenophon, Sokrates, and Practical Philosophy, and Logics

If we want to know about Sokrates' other and more human-like nature, we have to read the accounts of Xenophon more diligently. Xenophon was a master of logical thinking, when thinking is of the utmost importance... So we now come to say: Platon and Xenophon were some kind of oppositional twins, if there ever was such a thing like oppositional twins in the history of philosophy. Platon was a philosopher of a kind, because he had invented philosophy in the first place. Before Platon there was no-one in his right mInd inclined to think of such a thing like philosophy. Therefore the copyright goes to Platon. Xenophon was just the other way round. Xenophon in Greek means: To think (or speak) like a stranger, or a barbarian. Xenophon was an expert at thinking like a barbarian. You just have to read the Anabasis to find out about this. And Xenophon understood Sokrates just the other way round than did Platon. Therefore it is necessary to study the Anabasis as well as the works of Platon. Then you will have understood something more about the history of philosophy.

The Anabasis of Xenophon

When you are confronted with pure Death, I Really mean Death. Immediate Death, being slaughtered in the middle of the Persian Empire, I have no idea where. But you were about 4000 miles away from your homeland. How to make your way back??? This was the Anabasis. We can note something from the wikipedia article below on the battle of Cunaxa. The Greek hoplites were a very fearsome force of warriors. They had something that the Persians with their mixed rag-tag band of mercenaries and conscripts of so many peoples of the Persian Empire had not: They had DISCIPLINE. And they stood as ONE. As I have explained a little bit more down about the Anthropology of Warfare. And then every one man stood for his comrade at his side. Because that was the hoplos. It served not only to cover the man himself, but also the man at his left, since the hoplos was usually carried with the left arm. And as it is quoted below: They hacked their way straight through the whole of the Persian army, and they had only one wounded man on their side.

https://en.wikipedia.org/wiki/Anabasis_(Xenophon)

https://www.textkit.com/scans/WWG_Xenophons_Anabasis.pdf

https://www.gutenberg.org/ebooks/1170

You have to do a little bit of computer magic if you want to get the last one, because Germany has blocked the english gutenberg.org. Poor Germans. The most important works of philosophy are not accessible from inside Germany.

https://en.wikipedia.org/wiki/Ten_Thousand

The "ten thousand" marched inland and fought the Battle of Cunaxa and then marched back to Greece during the years 401 BC to 399 BC. Xenophon stated in The Anabasis that the Greek heavy troops scattered their opposition twice during the battle; only one Greek was even wounded. Only after the battle did they hear that Cyrus had been killed, making their victory irrelevant and the expedition a failure.

The "ten thousand" were in the middle of a very large empire with no food, no employer, and no reliable friends. They offered to make their Persian ally Ariaeus king, but he refused on the grounds that he was not of royal blood and so would not find enough support among the Persians to succeed. They offered their services to Tissaphernes, a leading satrap of Artaxerxes, but he refused them, and they refused to surrender to him. Tissaphernes was left with a problem; a large army of heavy troops, which he could not defeat by frontal assault. He supplied them with food and, after a long wait, led them northwards for home, meanwhile detaching the Persian general Ariaeus and his light troops from their cause.

The Greek senior officers accepted the invitation of Tissaphernes to a feast, where they were made prisoner, taken up to the king, and decapitated. The Greeks elected new officers, among them Xenophon and set out to march northwards to the Black Sea through Corduene and Armenia.

https://en.wikipedia.org/wiki/Battle_of_Cunaxa

The Battle of Cunaxa was fought in 401 BC between Cyrus the Younger and his elder brother Arsaces, who had inherited the Persian throne as Artaxerxes II in 404 BC. The great battle of the revolt of Cyrus took place 70 km north of Babylon, at Cunaxa (Greek: Κούναξα), on the left bank of the Euphrates. The main source is Xenophon, a Greek soldier who participated in the fighting.

Cyrus gathered an army of Greek mercenaries, consisting of 10,400 hoplites and 2,500 light infantry and peltasts, under the Spartan general Clearchus, and met Artaxerxes at Cunaxa. He also had a large force of levied troops under his second-in-command Ariaeus. The strength of the Achaemenid army was 40,000 men.^[3]

When Cyrus learned that his elder brother, the Great King, was approaching with his army, he drew up his army in battle array. He placed the Greek mercenaries on the right, near the river. In addition to this they were supported on their right by some cavalry, 1,000 strong, as was the tradition of battle order in that day. To the Greeks, this was the place of honor. Cyrus himself with 600 body guards was in the center, to the left of the Greek mercenaries - the place where Persian monarchs traditionally placed themselves in the order of battle. Cyrus' Asiatic troops were on the left flank.^[4]

Inversely, Artaxerxes II placed his left on the river, with a unit of cavalry supporting it also. Artaxerxes was in the center of his line, with 6,000 units of Persian cavalry (which were some of the finest in the world) which was to the left of Cyrus, his line being so much the longer. Artaxerxes line overlapped Cyrus' line quite significantly, since he was able to field many more troops.^[5]

Cyrus then approached Clearchus, the leader of the Greeks, who was commanding the phalanx stationed on the right, and ordered him to move into the center so as to go after Artaxerxes. However, Clearchus, not desiring to do this - for fear of his right flank - refused, and promised Cyrus, according to Xenophon, that he would "take care that all would be well".^[5] Cyrus wanted to place him in the center as the Greeks were his most capable unit, and were thereby most able to defeat the elite Persian cavalry and in the process kill the Great King, thereby gaining the Persian throne for Cyrus. Clearchus refused this owing to the insecurity that the Greeks had for their right flank, which tended to drift and was undefended, as the shields were held in the left hand. That Clearchus did not obey this order is a sign of the lack of control that Cyrus had over his army, as a couple of other occasions throughout this campaign prior to the battle reveal also.

Before the final attack began, Xenophon, the main relater of the events at Cunaxa, who was probably at the time some kind of mid-level officer, approached Cyrus to ensure that all the proper orders and dispositions had been made. Cyrus told him that they had, and that the sacrifices that traditionally took place before a battle promised success.^[5]

The Greeks, deployed on Cyrus's right and outnumbered, charged the left flank of Artaxerxes' army, which broke ranks and fled before they came within arrowshot. However, on the Persian right the fight between Artaxerxes' army and Cyrus was far more difficult and protracted. Cyrus personally charged his brother's bodyguard and was killed by a javelin, which sent the rebels into retreat. (The man who threw the javelin was known as Mithridates and he would later be executed by scaphism because he took the kill from Artaxerxes). Only the Greek mercenaries, who had not heard of Cyrus's death and were heavily armed, stood firm. Clearchus advanced against the much larger right wing of Artaxerxes' army and sent it into retreat. Meanwhile, Artaxerxes' troops took the Greek encampment and destroyed their food supplies.

According to the Greek soldier and writer Xenophon, the Greek heavy troops scattered their opposition twice; only one Greek was even wounded. Only after the battle did they hear that Cyrus himself had been killed, making their victory irrelevant and the expedition a failure. They were in the middle of a very large empire with no food, no employer, and no reliable friends. They offered to make their Persian ally Ariaeus king, but he refused on the grounds that he was not of royal blood and so would not find enough support among the Persians to succeed. They offered their services to Tissaphernes, a leading satrap of Artaxerxes, but he refused them, and they refused to surrender to him. Tissaphernes was left with a problem; a large army of heavy troops, which he could not defeat by frontal assault. He supplied them with food and, after a long wait, led them northwards for home, meanwhile detaching Ariaeus and his light troops from their cause.

The Greek senior officers foolishly accepted the invitation of Tissaphernes to a feast. There they were made prisoner, taken up to the king and there decapitated. The Greeks elected new officers and set out to march northwards to the Black Sea through Corduene and Armenia, to reach the Greek colonies on the shore. Their eventual success, the march of the Ten Thousand, was recorded by Xenophon in his Anabasis.

The Great Armada

This is the great book that I have been looking for. Perhaps I will get it at some time sooner or later. It is right there in the Bayrische Staatsbibliothek. And you always can get the English edition better than the German translation.

The Code Book: The Secret History of Codes and Code-breaking

by Simon Singh | 6 May 2002

https://www.amazon.co.uk/s?k=The+Code+Book%3A+The+Secret+History+of+Codes&i=stripbooks&ref=nb_sb_noss

https://spartacus-educational.com/TUDwalsinghamF.htm

AG: Here we get some more information on the Spy vs. Spy game that went on in those merry Elisabeth I times. There were quite a few plots going on and it was at first the problem that there were still some powerful Katholik force left ove in Britain, especially in Scotland. This finally led to the execution of Mary Stuart.

Walsingham had Throckmorton put on the rack. During the first two sessions he courageously refused to talk. He managed to smuggle a message out to Bernardino Mendoza, the Spanish ambassador, written in cipher on the back of a playing card, saying he would die a thousand deaths before he betrayed his friends. However, on the third occasion he admitted that Mary Queen of Scots was aware of the plot against Elizabeth. He also confessed that Mendoza was involved in the plot. When he finished his confession he rose from a seat beside the rack and exclaimed: "Now I have betrayed her who was dearest to me in this world." Now, he said, he wanted nothing but death. (27) Throckmorton's confession meant that Walsingham now knew that it was the Spanish rather than the French ambassador who had been abusing his diplomatic privileges.

Spymaster

To keep his network running smoothly, Walsingham established a spy-school in his own London house. His school taught cipher and forgery and gave potential agents training in field-work. His most successful graduate was Thomas Phelippes. He was described at the time as a man "of low stature, slender every way, dark yellow haired on the head, and clear yellow beared, eaten in the face with smallpox, of short sight, thirty years of age by appearance." Phelippes was a linguist who could speak French, Italian, Spanish, Latin and German. He was also one of Europe's finest cryptanalysts.

In October 1585, Gilbert Gifford went to Paris, where he got in touch with Thomas Morgan, an agent of Mary Stuart. In December he crossed over to England, landing at the port of Rye. Walsingham, had a spy in the camp of Morgan, and on his arrival he was arrested. It is claimed that Gifford told Wasingham: "I have heard of the work you do and I want to serve you. I have no scruples and no fear of danger. Whatever you order me to do I will accomplish." (29) Gifford's biographer, Alison Plowden, has argued: "Gifford may or may not have already been employed by Walsingham's secret service, but from this point there can be no doubt about his double dealing." (30)

However, Babington did not fully trust Gifford and enciphered his letter. Babington used a very complex cipher that consisted of 23 symbols that were to be substituted for the letters of the alphabet (excluding j. v and w), along with 35 symbols representing words or phrases. In addition, there were four nulls and a symbol which signified that the next symbol represents a double letter. It would seem that the French Embassy had already arranged for Mary to receive a copy of the necessary codebook. (33)

Gilbert Gifford took the sealed letter to Francis Walsingham. He employed counterfeiters, who would then break the seal on the letter, make a copy, and then reseal the original letter with an identical stamp before handing it back to Gifford. The apparently untouched letter could then be delivered to Mary or her correspondents, who remained oblivious to what was going on. (34)

The copy was then taken to Thomas Phelippes. "In the ciphers used by Mary and her correspondents the letters of each word were encrypted using a system of substitutes or symbols which required for their decoding the construction of a parallel alphabet of letters. To establish such cipher keys Phelippes employed frequency analysis in which individual letters were identified in the order of those most commonly used in English and the less frequent substitutes deduced in the manner of a modern crossword puzzle." (35) Eventually he was able to break the code used by Babington. The message clearly proposed the assassination of Elizabeth.

Simon Singh, the author of The Code Book: The Secret History of Codes & Code-Breaking (2000) has pointed out: "The cipher of Mary Queen of Scots clearly demonstrates that a weak encryption can be worse than no encryption at all. Both Mary and Babington wrote explicitly about their intentions because they believed that their communications were secure, whereas if they had been communicating openly they would have referred to their plan in a more discreet manner. Furthermore, their faith in their cipher made them particularly vulnerable to accepting Phelippes's forgery. Sender and receiver often have such confidence in the strength of their cipher that they consider it impossible for the enemy to mimic the cipher and insert forged text. The correct use of a strong cipher is a clear boon to sender and receiver, but the misuse of a weak cipher can generate a very false sense of security." (37)

The Spanish Armada: The Worst-Kept Secret in Europe

https://www.jstor.org/stable/2540990?seq=1#page_scan_tab_contents

https://spartacus-educational.com/TUDarmada.htm

Details of the planned invasion reached England's spymaster, Sir Francis Walsingham, as early as December 1585. Walsingham, with his aggressive, almost fanatical desire to protect and promote his fledgling Protestant religion, had long feared Spanish military action against England. This initial information came from a merchant who had heard about it in Italy. However, Walsingham was unconvinced by the story. (2)

In the spring of 1586, Queen Elizabeth heard reports that Spain was preparing a huge invasion force to send against England. When she told Walsingham about this he said his agents in Spain saw no signs of such preparation in Spanish harbours. One of his well-informed spy reported that only eighteen ships in the entire Spanish fleet were ready for sea. A few weeks later the Queen heard from a sea-captain that he had seen a fleet of twenty-seven galleons in Lisbon Harbour. She summoned Walsingham, berated him, and threw a slipper in his face. (3)

In early 1587 Walsingham received alarming intelligence of the Spanish build-up. An estimated 450 ships were now in and around Lisbon, with 74,000 soldiers being mustered in Italy, Spain, Portugal and Flanders. He was also told that there were also 1,200 gunners and 8,912 sailors already in Spain, together with "accumulated provisions including 184,557 quintals of biscuit, 23,000 quintals of bacon, 23,000 butts of wine, 11,000 quintals of beef and 43,000 quintals of cheese." (4)

https://www.bbc.co.uk/history/british/tudors/adams_armada_01.shtml

Years of preparation

If Philip had relegated the Empresa to the future in the early 1580s, the vacuum was filled by the Papacy and English Catholic exiles, who now saw the enterprise as the means of freeing the imprisoned Mary, Queen of Scots. In 1583-4 Elizabeth's government discovered a considerable amount of fragmentary evidence about their plans. These discoveries, together with a major crisis in the Dutch Revolt in the winter of 1584-5, finally pushed Elizabeth into open military intervention in the Netherlands in 1585, an intervention accompanied by a naval expedition under Drake to the West Indies. Philip spent the whole of 1585 in Aragon, where he married his daughter to the duke of Savoy, saw his son recognised as heir to the throne, and then fell seriously ill. It was during his recovery in the autumn of 1585 that he finally took the decision to mount the Empresa. His reasoning appears to have been that Elizabeth's actions had created a virtual state of war with England and that it was better to seek a quick and decisive victory than risk a long drawn out maritime conflict in the empire.

The preparation of the Armada, which began more or less from scratch early in 1586, took over two years. Credit for the delay has been given to Drake's Raid on Cadiz in April 1587 and the subsequent pursuit of his fleet, but even without this diversion it is doubtful whether the Armada would have been ready to sail by the summer of 1587. The old strategic dilemmas had not been resolved. The duke of Parma, Philip's governor in the Netherlands, was unhappy about mounting an attack on England before he had regained a large enough port on the Dutch coast. Philip over-ruled his doubts by deciding that a fleet from Spain would secure a landing area on the Kentish coast and then ferry Parma's army across. So worried was Philip that the English might successfully divert the fleet that he refused to permit a stage by stage advance up the Channel and made no preparations for a battle if the English fleet should be encountered en route.

Launch of the Armada

The Armada was further delayed in 1588 and its 122 ships did not arrive off Land's End until late July. Parma, the latest Spanish research has revealed, had given up hope of its arrival and had sent the crews of his own ships to work on canals inland. The English had made two attempts to intercept the Armada in Iberian waters in June and July, only to be blown back by storms. Now somewhat sceptical themselves, their fleet of sixty-six ships was caught by surprise re-supplying in Plymouth when the Armada appeared. Although they were able to escape from Plymouth successfully, they were faced with a stern chase up the Channel. Much ammunition was expended, but the Spanish formation held together well, and only two ships were lost, both by accidents. The Spanish admiral, the duke of Medina Sidonia, then took the unexpected decision to anchor off Calais on 6 August. This enabled the English to disperse his fleet by a fireship attack and strong winds blew it into the North Sea. Four Spanish ships were lost at this point, but the great majority escaped northwards. However, there was now no alternative to the risky voyage home round Scotland and Ireland. In the course of this a further thirty-four or five ships -mostly weaker-built transports - foundered or ran aground.

...the queen's public appearance among her troops did much to boost Elizabeth's prestige.

The ultimate responsibility for launching the Armada and devising its strategy was Philip's. The widespread appreciation that he had disregarded professional advice did great damage to his reputation within Spain and, although most of the fleet returned safely, the failure of the Armada also shattered the image of the invincibility of Spanish arms. There was considerable disappointment in England that so few Spanish ships were sunk or captured, but the relative efficiency of the English government in the crisis and the queen's public appearance among her troops did much to boost Elizabeth's prestige.

A further fifteen years of hostilities lay ahead, but the Anglo-Spanish maritime war now became only a part of a much wider conflict in which the struggle for France was the vital theatre. The English made two major landings on the Iberian coast (at Lisbon in 1589 and Cadiz in 1596), and the Spaniards a raid on Cornwall in 1595 and a landing in Ireland in 1601, but none of these had any decisive effect. The Anglo-Spanish war was to all intents a stalemate, for neither side was able to attack the other effectively, but even this result showed that there were limits to Spanish power. On a one to one basis England was clearly much weaker than Spain, but Elizabeth had demonstrated successfully that of all Philip's contemporaries in Europe she was the most dangerous enemy.

Books

The Spanish Armada by Colin Martin and Geoffrey Parker (London 1998, 2nd edition Manchester 1999)

Armada 1588-1988 by M.J. Rodríguez-Salgado et al., (London, 1998)

England, Spain and the Gran Armada 1585-1604 by M.J. Rodríguez-Salgado and Simon Adams (eds.) (Edinburgh, 1991)

The Safeguard of the Sea: A Naval History of Britain, Volume I 660-1649 by N.A.M. Rodger (London, 1997)

Philip of Spain by Henry Kamen (New Haven and London 1997)

The Grand Strategy of Philip II by Geoffrey Parker (New Haven and London 1998)

The Spanish Armada of 1588: Historiography and Annotated Bibliography by Eugene L. Rasor, Westport, Conn. (London, 1993)

https://en.wikipedia.org/wiki/Spanish_Armada

English ships sailed from Plymouth to attack the Armada and were faster and more manoeuvrable than the larger Spanish Galleons, enabling them to fire on the Armada without loss as it sailed east off the south coast of England. Armada could have anchored in the Solent between the Isle of Wight and the English mainland and occupied the Isle of Wight, but Medina Sidonia was under orders from King Philip II to meet up with the Duke of Parma's forces in The Netherlands so England could be invaded by Parma's soldiers and other soldiers carried in ships of the Armada. English guns damaged the Armada and a Spanish ship was captured by Sir Francis Drake in the English Channel.

The Armada anchored off Calais.^[25] While awaiting communications from Duke of Parma, the Armada was scattered by an English fireship night attack and abandoned its rendezvous with Parma's army, that was blockaded in harbour by Dutch flyboats. In the ensuing Battle of Gravelines, the Spanish fleet was further damaged and was in risk of running aground on the Dutch coast when the wind changed. The Armada, driven by southwest winds, withdrew north, with the English fleet harrying it up the east coast of England. On return to Spain round the north of Scotland and south around Ireland, the Armada was disrupted further by storms. A large number of ships were wrecked on the coasts of Scotland and Ireland and more than a third of the initial 130 ships failed to return.^[26] As Martin and Parker explain, "Philip II attempted to invade England, but his plans miscarried. This was due to his own mismanagement, including appointing an aristocrat without naval experience as commander of the Armada, unfortunate weather, and the opposition of the English and their Dutch allies including the use of fire-ships sailed into the anchored Armada."^[27].

The expedition was the largest engagement of the undeclared Anglo-Spanish War (1585–1604). The following year, England organised a similar large-scale campaign against Spain, the English Armada, sometimes called the "counter-Armada of 1589".

The word armada is from the Spanish: armada, which is cognate with English army. Originally from the Latin: armāta, the past participle of armāre, 'to arm', used in Romance languages as a noun for armed force, army, navy, fleet.^[28] Armada Española is still the Spanish term for the modern Spanish Navy. Armada (originally from its armadas) was also the Portuguese traditional term (now alternative, but in common use) of the Portuguese Navy.

Admiral Canaris

I just remind of the sad fate of the Admiral Canaris, who had been the head and the most intelligent mInd of the German (Spionage-) Abwehr. One only needs to read the story how he managed to sneak his way through South America until he had made it back in time to Germany to witness the end of the WWI. And in the WWII, Hitler had him executed. So this was the end of the most brilliant mInd of spy of Germany. We may be so frank and frei to compare this to Reinhard Gehlen. Half of the BND of the good Gehlen were Double Agents of the Stasi and the KGB. And the good CIA people knew that very well. The only one who didn't know anything about that was the good Reinhard Gehlen. The other half of the BND just read the DDR and USSR newspapers like the Pravda and then did some Double- and Triple- Thinking about those. At least they understood some of the methods of Spy vs. Spy that the Russians had developed. There were always some East European or Russian fugitives who made it through the Iron Curtain into the BRD and of course they were very warmly welcomed by the BND. And the more important ones of these fugitives were immediately passed over to the CIA. And of course, half of these "fugitives" were also agents of the KGB. This just the usual Spy vs. Spy game that went on in the Cold War, but it had never ceased to function perfectly. The good Vladimir Putin is still a KGB officer in sheep's clothing. Only lately there were also some Chinese involved, also some "fugitives", who applied for good jobs with companies like Lockheed, Raytheon and what not. So at some time the Americans wondered why and how some of the plans for the super-secret F-35 had landed in Chinese hands.

https://en.wikipedia.org/wiki/Stealth_aircraft

https://de.wikipedia.org/wiki/Reinhard_Gehlen

Marius Schneider

Just as an aside, I have written a lot about Marius Schneider in my article on Wagner. Marius Schneider was also one of the brightest mInds of German Musicology. And he had worked for Admiral Canaris. This was just enough reason for the German Musicologists after 1945 to declare him persona non grata in German Musicology. Fortnately he had found a quite small job with the nice General Caudillo Franco, who always had had a liking of Canaris and his Abwehr. Since the Abwehr had helped him so much in the Spanish Civil War. In 1943 Schneider found a job at quote: "seção de folclore do Instituto Espanhol de Musicologia de CSIC (Barcelona)". So Marius Schneider was "in good hands" as one would say, with some good friends. And there were some other "good old friends" like Otto Skorzeny in Spain. Now I don't want to know anything about this. As far as I know, Marius Schneider had nothing to do with the Nazis. He was just too much of a very high caliber "Gelehrter" with about six languages that he was fluent in. Besides French, Spanish, Latin, Classical Greek also Sanskrit, and then some. When he worked for the Abwehr in North Africa he had probably picked up the local Arabic language on top of that.

https://de.wikipedia.org/wiki/Otto_Skorzeny

https://www.youtube.com/watch?v=QpShcr-v17U

https://www.youtube.com/watch?v=YZLgiXRfVfk

https://www.youtube.com/watch?v=wEHy_rWlotU

So there was one more reason for the German Musicologists after 1945 to declare him persona non grata. So he never got to publish his Magnum Opus "Kosmogonie". Such was the bitter Revenge of the Politically Correct German Musicology Establishment. Today, I know for sure, no-one in the Politically Correct German Musicology Establishment even had an idea that Marius Schneider had even existed. And his book is gone, with the wind as one would say. Marius Schneider: "Kosmogonie". Fortunately I have about 80 pages or so of his work and I can Double- and Triple- Think his work also, since I have enough background material to fill in the blanks. First comes my article where I quote Marius Schneider and then some:

http://www.noologie.de/wagner1.pdf

https://www.philso.uni-augsburg.de/lmz/institute/mmm/Musikwissenschaft/Mitarbeiter_innen/Bleibinger/Publikationen/

This is what you get when you are too nosy: Forbidden You don't have permission to access

/lmz/institute/mmm/Musikwissenschaft/Mitarbeiter_innen/Bleibinger/Publikationen/ on this server.

https://de.wikipedia.org/wiki/Marius_Schneider

http://www.harmonik.de/harmonik/vtr_pdf/Beitraege9407Nicklaus.pdf

http://www.geomantie.net/article/read/5381.html?highlight[]=forschung

https://www.perlentaucher.de/buch/walter-zimmermann/tonart-ohne-ethos.html

http://home.snafu.de/walterz/biblio/tonart_ohne_ethos.pdf

https://www.deutsche-biographie.de/sfz114465.html

http://s128739886.online.de/tag/singende-steine/

https://www.lexm.uni-hamburg.de/object/lexm_lexmperson_00001421

https://www.keplerstern.de/assets/download/MA-Sophie-B%C3%B6gner-Die-Sch%C3%B6pfung-aus-dem-Klang-Auszug.pdf

https://norient.com/academic/musikethnologie-heute/

http://www.ganesh2003.de/AKME/Ergebnisse/Arbeitskreis_MusikethnologieAndrea.doc

https://www.jstor.org/stable/850005?seq=1#page_scan_tab_contents

Auf Spurensuche: Kriminologische Methodik in der Musikgeschichte. Von Michael Iber

Now when we read about "Kriminologische Methodik" and Marius Schneider in the same text,

things are for sure to become interesting...

Von den Nationalsozialisten im Hinblick auf seine nationale Zuverlässigkeit in Frage gestellt,

zog Schneider 1944 nach Spanien und kehrte erst in den 50er Jahren nach Deutschland zurück.

https://www.swr.de/-/id=16405194/property=download/nid=659852/jfj6pb/swr2-essay-20151207.pdf

https://www.jstor.org/stable/20796005?seq=1#page_scan_tab_contents

https://pt.wikipedia.org/wiki/Marius_Schneider

It took quite a few google searches to get some more of the whereabouts of Marius Schneider. And I had to improvise to read the Portugues. Since I can only read el Espniol.

Marius Karl Alfons Schneider foi um etnomusicólogo alemão, nascido em Haguenau (França) (na época pertencente a Alemanha) em 01 de julho de 1903 e falecido em Baviera (Alemanha) em 10 de julho de 1982. Existe um conflito de informação sobre o detalhe do seu local de falecimento, mais especificamente sua morte ocorreu ou em Munique, ou em Marquartstein, ambos municípios da Baviera (Alemanha).

Estudou musicologia, piano e composição; suas obras se destacam pelo enfoque em instituições antropológicas e fundamentos em cima de profundos conhecimentos de simbologia e antigas mitologias. Por suas obras conterem estudos bastante específicos e de pouca demanda popular, abrangendo a música, tanto por seu contexto como historiador de música quanto etnólogo, estão limitadas as poucas traduções em francês, espanhol, italiano e inglês.

Destaca-se de suas obras "El origen musical de los animales-símbolos en la mitología y la escultura antiguas", onde propõe um sistema de correspondências simbólicas baseada na sinestesia e no pensamento analógico que pode resultar revelador para os estudos estéticos. Elémire Zolla definiu esta obra como "la única completamente iniciática del siglo XX".

Em 1943 foi convidado a estabelecer e chefiar a seção de folclore do Instituto Espanhol de Musicologia de CSIC (Barcelona) e por isso foi responsável pela recopilação da música tradicional espanhola. Em 1944 então fundou o departamento de etnologia no mesmo instituto, gerenciando até 1955. Em 1944 mudou-se para Barcelona, por mais um motivo, fugindo do regime nazista e conheceu sua segunda esposa Birgit Siller (*1922), que estava ali pelo mesmo motivo, e então desde 1956 até sua morte manteve-se casado com ela. Birgit como música foi importante colaboradora em sua vida profissional. Aqui na Espanha trabalhou como professor de musicologia na Universidade de Barcelona(1957) e na UNESCO(1948). Um de seus alunos foi o espanhol Juan Eduardo Cirlot Laporta. Em 1951 retornaria definitivamente à Alemanha, casando-se em 1955 com Birgit. Juntou-se à Faculdade de Música da Universidade de Colônia, liderando o departamento de etnologia musical no Instituto de Musicogia, sendo professor de 1966 até sua retirada em 1968.

Marius Schneider escreveu cinco livros e mais centenas de artigos, e continuou a participar das conferências do mundo inteiro.

AG: My pasages on Marius Schneider in the Wagner article.

http://www.noologie.de/wagner1.htm#_Toc10621147

http://www.noologie.de/wagner1.pdf

Wilhelm Canaris

https://www.jewishvirtuallibrary.org/wilhelm-canaris

https://spartacus-educational.com/GERcanaris.htm

https://en.wikipedia.org/wiki/Wilhelm_Canaris

Wilhelm Franz Canaris (1 January 1887 – 9 April 1945) was a German admiral and chief of the Abwehr, the German military intelligence service, from 1935 to 1944. Initially a supporter of Adolf Hitler, by 1939 he had turned against the Nazis as he felt Germany would lose another major war. During World War II he was among the military officers involved in the clandestine opposition to Nazi Germany leadership. He was executed in Flossenbürg concentration camp for high treason as the Nazi regime was collapsing.

While on a visit to Corfu, he was given a portrait of the Greek hero that he always kept in his office. However, according to Richard Bassett, a genealogical investigation in 1938 revealed that his family was actually of Northern Italian descent, originally called Canarisi, and had lived in Germany since the 17th century. His grandfather had converted from Catholicism to Lutheranism.^[2]

In 1905, at the age of seventeen, Canaris joined the Imperial Navy and by the outbreak of the First World War in 1914 was serving as an intelligence officer on board the SMS Dresden, a light cruiser he had been assigned to in December 1911.^[3] This was the only warship that managed to evade the Royal Navy for a prolonged period during the Battle of the Falkland Islands of December 1914, largely due to Canaris' skilful evasion tactics. After the Battle of Más a Tierra, the immobilized Dresden anchored in Cumberland Bay, Robinson Crusoe Island and contacted Chilewith regard to internment. While in the bay, Royal Navy ships approached and shelled the Dresden. The crew scuttled the ship. Most of the crew was interned in Chile in March 1915, but in August 1915, Canaris escaped by using his fluency in Spanish.^[4] With the help of some German merchants he was able to return to Germany in October 1915.^[5] On the way, he called at several ports, including Plymouth in Great Britain.^[6]

Canaris was then given intelligence work as a result of having come to the attention of German naval intelligence (likely due to his clever escape from Chile). German plans to establish intelligence operations in the Mediterranean were under way and Canaris seemed a good fit for this role.^[7][8] Eventually he was sent to Spain, where in Madrid his task was to provide clandestine reconnaissance over enemy shipping movements and to establish a supply service for the U-boats in naval warfare in the Mediterranean during World War I.^[9] After being assigned to the Inspectorate of Submarines by the Naval Staff on 24 October 1916, he took up training for duty as a U-boat commander and graduated from Submarine School on 11 September 1917.^[10]He ended the war as a U-boat commander from late 1917 in the Mediterranean and was credited with a number of sinkings, even coming to the attention of the Kaiser. As a result of his exploits in Spain, he was awarded the Iron Cross First Class.^[11] Canaris spoke six languages with fluency, one of which was English.^[12] As a naval officer of the old school, he had great respect for Great Britain's Royal Navy, despite the rivalry between the two nations.^[13]

https://de.wikipedia.org/wiki/Seegefecht_bei_den_Falklandinseln

Der Leichte Kreuzer HMS Bristol und der Hilfskreuzer Macedonia fingen derweil die Kohlendampfer Baden und Santa Isabel ab und versenkten sie, nachdem die Besatzungen die Schiffe verlassen hatten. Lediglich das Lazarettschiff Seydlitz entkam in die Internierung nach Argentinien.

Der Kleine Kreuzer Dresden konnte zwar entkommen, wurde jedoch drei Monate später bei den Juan-Fernández-Inselnvon den Briten gestellt. Die Dresden hatte sich in eine Bucht der Robinson-Crusoe-Insel geflüchtet und befand sich damit in neutralen chilenischen Gewässern. Wegen ihrer beschädigten Maschinen und der immer schwieriger gewordenen Versorgungslage, insbesondere mit Kohle, wollte der Kommandant das Schiff in Chile internieren lassen. Britische Kriegsschiffe drangen unter Verletzung des Seekriegsrechts in das chilenische Hoheitsgebiet ein und eröffneten das Feuer. Eine Verhandlungspause nutzte der Kommandant, um das Schiff zur Selbstversenkung vorzubereiten und die Besatzung an Land zu retten. Das Schiff wurde versenkt und die Besatzung in Chile interniert. Aus der Gefangenschaft entkam der deutsche Verhandlungsführer bei den Briten Wilhelm Canaris und gelangte nach einer abenteuerlichen Flucht über Argentinien nach Hamburg. Ein Teil der Besatzung blieb nach dem Krieg auf der chilenischen Insel, einige Gräber sind heute noch zu sehen. Die übrigen kehrten 1919 nach Deutschland zurück.

Die Briten verloren kein Schiff und hatten nur geringfügige Beschädigungen zu verzeichnen. Es wurden zehn britische Seeleute während der Schlacht getötet und 19 weitere verwundet. Während des Gefechts verschossen die beiden britischen Schlachtkreuzer die erhebliche Menge von knapp 1200 305-mm-Granaten auf die deutschen Panzerkreuzer, was Rückschlüsse auf die Ausbildung der Bedienungen und die Qualität der Granaten zulässt. Konsequenzen zog die Royal Navy aus diesem Umstand aber erst nach der Skagerrakschlacht anderthalb Jahre später.

Wegen dieser erheblichen Verluste endete ein wesentlicher Teil des deutschen Kreuzerkriegs in Übersee.

http://www.richardmbrook.com/?p=329

Admiral Wilhelm Canaris… Perhaps The Greatest Enigma Of WW2

Its hard for anyone to fathom how the head of Germany’s Abwehr or Military Intelligence, could have played such an important role in the resistance to Hitler and Nazism. Most Germans can hardly believe it either. Until his arrest, Adm. Wilhelm Canaris was viewed in Germany as being perhaps the most cunning and ruthless member of Hitler’s inner circle. Hardly a single German would ever have thought that the head of the feared Abwehr was secretly running a double game. While helping to plan many of Hitler’s expansionist schemes, he was also plotting against him, doing whatever he could to thwart Hitler’s plans and in many cases, trying to warn the Allies of Hitler’s intentions in advance. Its a fascinating story. He remains perhaps the biggest mystery man of the Nazi era. A man full of contradictions. He never made a public speech. He rarely spoke at all to anyone but his closest confidants. He had absolute control of the Abwehr and used its power to shelter many members of the Resistance, giving them jobs and the authority and papers necessary to travel around the Nazi Empire. The Abwehr became the epicenter for most of the efforts to thwart the plans of Hitler’s Nazi regime. They schemed for ways to initially depose and arrest him before finally coming to terms with the idea that he had to be killed and they would have to be the ones to organize it. Along the way they used the Abwehr to smuggle Jews out of Berlin to safety and tried to tip off the Allies in many instances to Hitler’s plans and intentions.

https://en.wikipedia.org/wiki/Pravda

Pravda (Russian: Правда, IPA: [ˈpravdə] (listen), "Truth") is a Russian broadsheet newspaper, formerly the official newspaper of the Communist Party of the Soviet Union, when it was one of the most influential papers in the country with a circulation of 11 million.^[1] The newspaper began publication on 5 May 1912 in the Russian Empire, but was already extant abroad in January 1911.^[2] It emerged as a leading newspaper of the Soviet Union after the October Revolution. The newspaper was an organ of the Central Committee of the CPSU between 1912 and 1991.^[3]

After the dissolution of the Soviet Union in 1991, Pravda was sold off by Russian President Boris Yeltsin to a Greek business family, and the paper came under the control of their private company Pravda International.^[1][4]

In 1996, there was an internal dispute between the owners of Pravda International and some of the Pravda journalists which led to Pravda splitting into different entities. The Communist Party of the Russian Federation acquired the Pravda paper, while some of the original Pravda journalists separated to form Russia's first online paper (and the first online English paper) Pravda.ru, which is not connected to the Communist Party.^[4][5] After a legal dispute between the rival parties, the Russian court of arbitration stipulated that both entities would be allowed to continue using the Pravda name.^[6]

The Pravda paper is today run by the Communist Party of the Russian Federation, whereas the online Pravda.ru is privately owned and has international editions published in Russian, English, French and Portuguese.

https://armin-risi.ch/Artikel/Philosophie/Nietzsche-ueber-Hoelderlins-Dichtung.php

Nietzsche über Hölderlins Dichtung

von Armin Risi

Diejenigen, die sich für spirituelle Themen interessieren und selbst schon persönliche innere Einweihungen erleben konnten, haben manchmal den Eindruck, daß sie sehr alleine seien, vor allem dann, wenn sie sich anderen mitteilen möchten.

Dennoch dürfen wir sagen: Gott sei Dank sind wir mit diesen Erkenntnissen und Einsichten nicht die einzigen auf der Welt! Und wie Hölderlin, Nietzsche und andere zeigen, sind wir auch nicht die ersten.

Nietzsche (geb. 1844) war bereits in seiner Jugend sehr von Hölderlin (gestorben 1843) begeistert und konnte sich wie kaum einer seiner Zeitgenossen in ihn hineinfühlen und ihn verstehen. So heißt es z. B. in der rororo-Biographie (S. 18 und 20): „Jean Paul war ihm vertraut, größte Liebe und Verehrung hegte er aber für den in seiner Zeit nahezu unbekannten Hölderlin.“

Hölderlin war nach seinem Tod für Jahrzehnte praktisch total vergessen. Ja schon während seiner Lebenszeit war er nur noch wenigen bekannt gewesen, hatte er doch seine ganze zweite Lebenshälfte (36 Jahre lang) in seinem Turmzimmer in Tübingen gelebt, einsam und verrückt, wie ihn die meisten Biographen heute zeichnen. Erst anfangs des 20. Jahrhunderts wurde die Dichtung Friedrich Hölderlins wieder entdeckt und „ausgegraben“ und zögernd auch von den Germanisten anerkannt.

Um so erstaunlicher ist es, daß Friedrich Nietzsche im Jahr 1861 Hölderlin wählte, als er am Gymnasium einen Schulaufsatz schreiben mußte, in dem es darum ging, einem Freund in einem Brief seinen Lieblingsdichter vorzustellen. Der 17-jährige Nietzsche tat dies auf eine sehr originelle Weise, nämlich indem er seinen Lieblingsdichter, Friedrich Hölderlin, gegen die Anschuldigungen von seiten des fiktiven Brieffreundes verteidigte, und eben: das zu einer Zeit, als kaum jemand mehr Hölderlin kannte, wahrscheinlich nicht einmal mehr Nietzsches Deutschlehrer.

Back to Lev Gumilev:

So even in the darkest days ot deepest horrors and terror rule of Soviet times, of the Väterchen Stalin, there existed this ability and it could not be suppressed by the Stalinists, since it had nothing to do with religion. And when you can't see it, you are also not able to destroy it. The father of Lev Gumilev was a famous Poetry Writer and he had been killed by the henchmen of Stalin. Lev Gumilev himself had spent quite some considerable time in the "Summer Camps with free accommodation and meals" of Väterchen Stalin in the Gulags of Siberia. And he had survived the ordeal. One says what doesn't kill you that makes you so much the stronger. As I have put it somewhere, the Passionary drive or the Passionarnost is a typical trait of the Russian Collective Soul. And the Russians were very well used to have or develop some Passionarnost. Which means to be ready to suffer and suffer and they find their very Souls in the Suffering. Like in the Great Purges of Stalin and then in the WWII which was called the Great Patriotic War of Russia. This all in all had the human cost of about 50-80 Million lives. So I will do a little selective reading of the Genius of Lev Gumilev, and some pretty tall stories that he could come up with. Just to the contrary of Spengler whose work could at times become pretty tedious reading.

https://www.rbth.com/articles/2012/12/30/remembering_passionarian_lev_gumilev_21361

Gumilev had the ability to do dialectical thinking which helped him nicely to double- think the view of the chroniclers of the olden times who wrote just what they were told by their Overlords. Searches for an Imaginary Kingdom: The Legend of the Kingdom of Prester John. There he spells it out exactly what one needs to read and understand the books of his-story, and to some thinking against the grain. And I just do some thinking in this vein, a little bit further.

http://gumilevica.kulichki.net/English/sik.htm

http://gumilevica.kulichki.net/English/sik1a.htm#sik1para01

1. Overcoming the Study of Letters

On Reading Books

When your interest is aroused in some subject, when you want to know all about it - what it represents, how it is linked with its surroundings and what significance it has for me and my contemporaries - you look first of all for a suitable book where all this might be described. You hope that, reading it, you will find peace and be able to pass to other matters until the demon of curiosity again seizes your heart.

And so, I admit, I wanted terribly to know how the mighty empire of Chinggiskhan suddenly arose in the desert steppes of Mongolia and, after a century, just as rapidly disappeared. Of course, I immediately set about finding a book, but what was my disappointment: there were more books than I could read in my entire life, but all the same there was no answer to the question.

It may be objected that I have no right to make such an assertion, since I admit that I have not read all the books. Fortunately, we have inherited something from medieval scholasticism - the system of footnotes and references. In reading a wide-ranging work, we can easily establish from the references what has been taken from where. The authors of such works are precise. If they could note from somewhere or other valuable information which would throw light on the cause of the rise of a world empire, they would have done so. Unfortunately, there is no such source, and I had to dig into the texts myself.

Yet there, too, disappointment lay in wait. The authors of some sources tell us that there was a large Christian kingdom in Asia prior to the rise of the Mongol Empire, but the authors of other sources from the same period are silent about this. I was totally lost. To satisfy my terrible curiosity I had to undertake a serious study of nomad history, putting all other matters aside.

{4} History is a delicate matter, though. If you simply gather information from various sources, it is usually contradictory. If you select only those items which agree with other information, they scatter like a pyramid of ball-bearings. They have to be bound, cemented, but there is nothing to do it with. Then I thought: let us take the conclusion, known to be correct, that Chinggiskhan lived and his Empire existed and that legend or supposition, known now to be dubious, that Prester John ruled in the "Three Indias", and compare them and see what happens. Straightaway an organic conception results from such a combination, since there will be both positive and negative values. That is what I did. Now, let the reader judge how successful my attempt has been.

An Authentic Lie

In 1145 a rumour ran through Western Romano-German, feudal and Catholic Europe shaking the imagination of kings and prelates, knights and merchants, noble ladies and fair courtesans, coarse provincial barons and the sailors of the Mediterranean fleets of Genoa, Venice and Pisa - in a word, of all who had even an indirect connection with the Second Crusade, then being prepared.

Otto of Friesing, the outstanding German historian, author of a world chronicle, De duabus civitatibus, and of the Gesta Friderici imperatoris (Barbarossa), left the following record: "We also met the recently anointed Bishop of Gabul from Syria. He said that a few years ago a certain John, king and priest of the people living beyond the Persians and Armenians in the extreme Orient, professing Christianity, though of the Nestorian persuasion, marched in war against the two Samiard brothers, kings of the Medes and the Persians, and conquered their capital, Ecbatana [?!]... Victorious, the said John moved forward in order to come to the aid of the Holy Church. However, when he reached the Tigris and, for lack of boats, was unable to cross it, he marched north where, he had learnt, this river freezes over in winter. But spending several years there without avail, without the frost, and failing in his aim because of the warm weather, he was obliged to return to his native land, the more so since because of the bad climate he had lost many of his soldiers... Apart from this, they say that he is descended from the {5} Magi" [+1] (i.e. the Magi of the Evangelist, who allegedly saw the star over Bethlehem and brought gifts to the new-born Jesus).

Similar information also appeared in other German chronicles. [+2] Evidently, the information about the king-priest began to be regarded as genuine. New details were added to the legend: Prester John's letter to the Byzantine Emperor, Manuel Comnenus, appeared, apparently written in Arabic and then translated into Latin for the Pope and for the Emperor Frederick Barbarossa. The Arabic original has not been preserved, but the version of the text which has reached us is as follows (in abbreviated form):

Prester John, by Almighty God and the Authority of our Lord Jesus Christ King of Kings, ruler of rulers, wishes his friend, Manuel, Prince of Constantinople, health and prosperity by God's mercy... [+3]

This address alone may put the reader with any critical ability on his guard. John calls his vassals kings, but the sovereign lord Manuel Comnenus he calls Prince of Constantinople. Such obvious lack of respect, totally without cause, would have been followed, not by alliance and friendship, but by the breaking off of diplomatic relations. But the author of the letter, the forger, knew his audience. In the Catholic West the humiliation, even imaginary, of the Orthodox Emperor of Byzantium was accepted as something that went without saying and did not involve any distrust of the text, but would have simply helped matters.

Prester John goes on to describe his kingdom which he calls the "Three Indias" and names his capital as Suza. Only a reader totally ignorant of ancient geography could fail to notice that the author of the letter himself understands nothing of it.

Of course, in Constantinople they paid not the slightest attention to this cock-and-bull story; but it never entered the head of the twelfth-century West European reader that the wool was being pulled over his eyes.

It is highly noteworthy that "Prester John" considered it his duty to describe all the living creatures of his kingdom, beginning with the most exotic animals from the point of view of a European: {6} "elephants, dromedaries, camels, meta collinarum (?), cametennus (?), tinserete, panthers, forest asses, white and red lions, white bears, white whitings (?), cicadas, eagle gryphons, ... horned men, one-eyed ones, men with eyes back and front, centaurs, fauns, satyrs, pygmies, giants, cyclops, the phoenix and almost all sorts of animals which dwell on earth ... " [+4]

Where did the author of the letter take this list from? Only from medieval phantasies, since this genre never died. It is absolutely astonishing that this nonsense was believed, and continued to be so, for more than five hundred years, but such is the power of the word included in an "authentic source", and that was what the letter was. That was why, on 27 September 1177, Pope Alexander III gave a long missive to the physician-in-ordinary, Master Philip, for the "king-pontiff John". The emissary and the letter were despatched from Venice immediately. But where to? The location of the extensive and great Christian kingdom in the Far East was unknown and all attempts to find it were unsuccessful. It could not have been otherwise - the kingdom of the eastern Christians did not exist.

The Europeans were long unwilling to come to terms with their disappointment, but they were obliged to. Neither in India, nor in Abyssinia, nor in China was anything found similar to John's kingdom which had been described in such detail. In the nineteenth century it only remained for historians to explain the reasons for the forgery and for the credulity of their ancestors. Yet even now historical critical method does not always differ in principle from that of the middle ages; moreover, both truth and falsehood are always mixed together, though in different proportions.

There is no smoke without fire, and there is now no doubt that the cause of the rumour was an actual event: the defeat of the forces of the Seljuk sultan Sanjar by the levies of the Central Asian tribes, united under the Khitan Gurkhan Ye-lu Dashi, on the plain of Katwan in 1141. [+5] Probably there were Nestorians among the nomads, yet if Ye-lu Dashi had a particular religious sympathy, it {7} was only to Buddhism. His forces did not reach the Tigris, they did not attempt to; his kingdom was small, encompassing only the land of the Seven Streams [Southeast of Lake Balkhash - trans.], part of Dzungaria and the southern slopes of the Altai; John's name has not been established among those of the Khitan lords, nor has anything been found in Asia similar to the luxuriant inventions of the medieval Europeans. [+6] So we immediately have two big problems: (1) what was there really? (2) since an authentic source gives information known to be false, have we the right to trust our sources in general, and, if not, how are we to get reliable information? It is these two questions that we are trying to answer in this book.

About the German wikipedia

AG: As it is already obvious by now, the German wikipedia is much worse than the US one, and so it is absolutely useless. I have absolutely no idea why the German wikipedia authors did't just translate the US version. So they concocted a quite a few bad stories. So here one can clearly see the business of mental corruption and cretinism that is going on in Deutschlad at large. You better do not read anything about current politics, or even worse when it comes to industrial politics, because every article writer gets paid handsomely when writes something very nice about some chemical or pharmaceutical company, especially in the business of Psycho-Pharmaka. You will be completetly out of luck when you read some of these articles.

https://en.wikipedia.org/wiki/Lev_Gumilyov

Lev Nikolayevich Gumilyov (Russian: Лев Никола́евич Гумилёв; 1 October 1912, St. Petersburg – 15 June 1992, St. Petersburg) was a Soviet historian, ethnologist, anthropologist and translator from Persian. He had a reputation for his highly non-orthodox theories of ethnogenesis and historiosophy. He was exponent of eurasianism.

Gumilyov attempted to explain the waves of nomadic migration that rocked the great steppe of Eurasia for centuries by geographical factors such as annual vacillations in solar radiation, which determine the area of grasslands that could be used for grazing livestock. According to this idea, when the steppe areas shrank drastically, the nomads of Central Asia began moving to the fertile pastures of Europe or China.

To describe the genesis and evolution of ethnic groups, Gumilyov introduced the concept of "passionarity", meaning the level of activity to expand typical for an ethnic group, and especially for their leaders, at the given moment of time. He argued that every ethnic group passes through the same stages of birth, development, climax, inertia, convolution, and memorial. It is during the "acmatic" phases, when the national passionarity reaches its maximum heat, that the great conquests are made. Gumilyov described the current state of Europe as deep inertia, or "introduction to obscuration", to use his own words. The passionarity of the Arabic world, on the other hand, is still high, according to him.

Drawing inspiration from the works of Konstantin Leontyev and Nikolay Danilevsky, Gumilyov regarded Russians as a "super-ethnos" which is kindred to Turkic-Mongol peoples of the Eurasian steppe. Those periods when Russia has been said to conflict with the steppe peoples, Gumilyov reinterpreted as the periods of consolidation of Russian power with that of steppe in order to oppose destructive influences from Catholic Europe, that posed a potential threat to integrity of the Russian ethnic group.

In accordance with his pan-Asiatic theories, he supported the national movements of Tatars, Kazakhs, and other Turkic peoples, in addition to those of the Mongolians and other East Asians. Unsurprisingly, Gumilyov's teachings have enjoyed immense popularity in Central Asian countries. In Kazan, for example, a monument to him was opened in August 2005.

https://en.wikipedia.org/wiki/Battle_of_Gaugamela

The Battle of Gaugamela (/ˌɡɔːɡəˈmiːlə/; Greek: Γαυγάμηλα), also called the Battle of Arbela(Greek: Ἄρβηλα), was the decisive battle of Alexander the Great's invasion of the Persian Achaemenid Empire. In 331 BC Alexander's army of the Hellenic League met the Persian army of Darius III near Gaugamela, close to the modern city of Dohuk in Iraqi Kurdistan. Though heavily outnumbered, Alexander emerged victorious due to his army's superior tactics and his deft employment of light infantry. It was a decisive victory for the Hellenic League and led to the fall of the Achaemenid Empire.

https://en.wikipedia.org/wiki/Greco-Persian_Wars

The Greco-Persian Wars

The Greco-Persian Wars (also often called the Persian Wars) were a series of conflicts between the Achaemenid Empire and Greek city-states that started in 499 BC^i[›] and lasted until 449 BC. The collision between the fractious political world of the Greeks and the enormous empire of the Persians began when Cyrus the Great conquered the Greek-inhabited region of Ionia in 547 BC. Struggling to rule the independent-minded cities of Ionia, the Persians appointed tyrants to rule each of them. This would prove to be the source of much trouble for the Greeks and Persians alike.

In 499 BC, the tyrant of Miletus, Aristagoras, embarked on an expedition to conquer the island of Naxos, with Persian support;^[4] however, the expedition was a debacle and, preempting his dismissal, Aristagoras incited all of Hellenic Asia Minor into rebellion against the Persians. This was the beginning of the Ionian Revolt, which would last until 493 BC, progressively drawing more regions of Asia Minor into the conflict. Aristagoras secured military support from Athens and Eretria, and in 498 BC these forces helped to capture and burn the Persian regional capital of Sardis. The Persian king Darius the Great vowed to have revenge on Athens and Eretria for this act. The revolt continued, with the two sides effectively stalemated throughout 497–495 BC. In 494 BC, the Persians regrouped, and attacked the epicentre of the revolt in Miletus. At the Battle of Lade, the Ionians suffered a decisive defeat, and the rebellion collapsed, with the final members being stamped out the following year.

Seeking to secure his empire from further revolts and from the interference of the mainland Greeks, Darius embarked on a scheme to conquer Greece and to punish Athens and Eretria for the burning of Sardis. The first Persian invasion of Greece began in 492 BC, with the Persian general Mardonius successfully re-subjugating Thrace and Macedon before several mishaps forced an early end to the rest of the campaign.^[5] In 490 BC a second force was sent to Greece, this time across the Aegean Sea, under the command of Datis and Artaphernes. This expedition subjugated the Cyclades, before besieging, capturing and razing Eretria. However, while en route to attack Athens, the Persian force was decisively defeated by the Athenians at the Battle of Marathon, ending Persian efforts for the time being.

Darius then began to plan to completely conquer Greece, but died in 486 BC and responsibility for the conquest passed to his son Xerxes. In 480 BC, Xerxes personally led the second Persian invasion of Greece with one of the largest ancient armies ever assembled. Victory over the allied Greek states at the famous Battle of Thermopylae allowed the Persians to torch an evacuated Athens and overrun most of Greece. However, while seeking to destroy the combined Greek fleet, the Persians suffered a severe defeat at the Battle of Salamis. The following year, the confederated Greeks went on the offensive, decisively defeating the Persian army at the Battle of Plataea, and ending the invasion of Greece by the Achaemenid Empire.

The allied Greeks followed up their success by destroying the rest of the Persian fleet at the Battle of Mycale, before expelling Persian garrisons from Sestos (479 BC) and Byzantium (478 BC). Following the Persian withdrawal from Europe and the Greek victory at Mycale, Macedon and the city states of Ionia regained their independence. The actions of the general Pausanias at the siege of Byzantium alienated many of the Greek states from the Spartans, and the anti-Persian alliance was therefore reconstituted around Athenian leadership, called the Delian League. The Delian League continued to campaign against Persia for the next three decades, beginning with the expulsion of the remaining Persian garrisons from Europe. At the Battle of the Eurymedon in 466 BC, the League won a double victory that finally secured freedom for the cities of Ionia. However, the League's involvement in the Egyptian revolt by Inaros II against Artaxerxes I (from 460–454 BC) resulted in a disastrous defeat, and further campaigning was suspended. A Greek fleet was sent to Cyprus in 451 BC, but achieved little, and, when it withdrew, the Greco-Persian Wars drew to a quiet end. Some historical sources suggest the end of hostilities was marked by a peace treaty between Athens and Persia, the Peace of Callias.

Lev Gumilev on the Later History of the Parthian and Sassanid Empires

Lev Gumilev had a wonderful way of Story telling, when he described the View of the totally impartial and objective Observers of human history from the high Vantage Point of a Space Ship that circles the Earth around every couple of centuries or so. And the observers in that Space Ship take note of all the changes of Earth civilizations and Cultures that were there.

www.noologie.de/gumilev/ebe0.htm

Since I start from the point that an ethnos is a natural phenomenon in its forming, the basis for studying it can only be the philosophy of science, i.e. dialectical materialism. Historical materialism sets itself the goal of disclosing the laws of social development, i.e. relates (as Marx put it) to the history of people and not to the history of nature which lies in men's bodies. And although both these 'histories' are closely interwoven and interconnected, scientific analysis calls for refining the angle of vision, i.e. the aspect. The historical material we draw on is our information archive and no more. It is necessary and sufficient for the purposes of analyzing it. Marx expressed himself clearly about this:

History itself is a real part of natural history and of nature's becoming man. Natural science will in time subsume the science of man just as the science of man will subsume natural science: there will be one science. [+7]

We are now on the threshold of the creation of this science.

When it becomes a matter of synthesis, the approach to a problem is correspondingly altered. But, of course, analysis precedes synthesis, and there is no need to jump the gun. Let us say simply that the elements of a scientific materialist science will remain inseparable in it. Having agreed on the meaning of the terms and character of the method, let us pass to the posing of the problem.

In declaring that an ethnos is a biophysical phenomenon, that drive is an effect of the energy of the animate matter of the biosphere, and that consciousness, and equally the history of culture linked with the biosphere, play the role of rudder and not of the motor, we have not resolved the problem posed but have only noted the means of tackling it. But let's not rush things; let us see whether there is an analogous posing of the problem in contemporary science. There is! Karl Jaspers proposed his own solution. [+8] Let us familiarize ourselves with it.

A philosophical-historical conception has prevailed in Western Europe (and only there) since the fifth century A.D., i.e. from Augustine to Hegel, that regarded the historical process as a single line with a beginning and an end, i.e. with completion of its sense. A religious comprehension of history as a striving for the Absolute arose initially from this conception, and then an atheistic 'religion of progress'. Jaspers' views are the latest version of this theory.

Jaspers singled out from history an 'axial time' when, between 800 and 200 B.C., spiritual movements arose parallelly in China, India, Persia, Palestine, and Hellas that shaped the type of man that allegedly has existed to the present time. In China these were Confucius and Lao-tzu, in India the Upanishads and Buddhism, in Iran Zarathustra, in Palestine the prophets, in Hellas Homer and the great philosophers. All the world religions and philosophical systems arose from them, and other peoples, like the 'pre-axials', are unhistorical and can only become enlightened from the 'axial' peoples and their successors, because there was an 'awakening of the spirit' and 'ultimate questions of being' were posed in the 'axial time', questions of death, finitude, tragic guilt, and the meaning of human existence. The 'axial time' was, as it were, the root of all subsequent history.

Jaspers did not explain how the parallelism he noted arose in the development of cultures independent of each other, and from what. Neither the invasion of China, India, and Europe by nomad Arians nor the social conditions in those countries, can provide a satisfactory answer. The genesis of the phenomenon remains an open question, but it is an undoubted fact that a 'philosophy of faith' arose at that time, and in those regions, which provides a real link, to Jaspers' mind, between nations and cultures.

I shall stop here, because the philosophical part of the doctrine of existentialism, discussion of the present and future, and attempts to explain the sense of history, can only be interesting when the structure's foundation is quite firm. And that seems even to be doubtful.

First of all, this 'axis' is very broad. Six hundred years is a period into which much could be squeezed; in addition, it is clear by comparison that immense changes took place during that time, with different results for different countries. China, for example, was united by the Han dynasty, and Hellas and Persia were conquered by 'unhistorical' barbarians - Macedonians and Parthians. Something is not right.

Let us read further attentively. Jaspers compared how the period of progressive development was completed: in China the Ch'ing Empire (221-202 B.C.), the Maurya Kingdom in India, the Roman Empire, and the Hellenistic states. But in the third century B.C. the kingdoms of the Diadochi in Egypt, Syria, Macedonia, and Bactria were by no means powerful, while Rome was exhausted by the Second Punic War. The Maurya Kingdom in India broke up after the death of Asoka in 226 B.C. Was it because there was disintegration in the West but integration in China? If we compare China with the age of Augustus the chronological assumption is as much as 300 years. Isn't that a lot?

The idea of an 'axial time' as a source of spiritual life is refuted by the history of ancient America; the Mayas, Toltecs, and the forerunners of the Incas in the Andes (the Tiahuanaco culture) were not, after all, inferior to the ancient Chinese, Indians, Persians, Hebrews, and Greeks. And it is quite untrue that China withstood the onslaught of the Mongol nomads, rather the contrary.

The view from up above – In a space ship

Feelings for other ages swirl in the breast of the historian, but when they surface they are converted into thoughts that hover like ghosts, pale and weightless, incapable of penetrating the consciousness of the reader -the unknown friend for whom they are born.

How is one to give them the primary force of the passion that once generated them? Let me try an old dodge-an image-and may the reader forgive me for beginning a scientific treatise with a lyrical digression.

Imagine that a space vehicle has come close to Earth carrying supermodern observational instruments that record the details of a strip of the Old World of the surface between 30' and 50' north latitude. America, let us assume, lies in unilluminated part of the planet at the time of approach. The observations are fed into the spacecraft's computer, which rejects data not of interest to the spacemen, leaving only what is connected with human culture. Natural conditions will be taken into consideration only when it becomes clear during the work that they are needed in order to understand the genesis of culture.

The first thing the newcomer will see will be the geographical areas of different independent cultures connected with the peculiarities of relief and climate of the regions of the Eurasia and of those of North Africa contiguous to it. The cultural types themselves will be blurred, as for the earthly historian who is concerned with early antiquity. Before the spaceman there will then be outlined the contours of Egypt and Babylon of the second millennium B.C., but not yet of China and India. In the first millennium B.C. he will see, in addition to those countries, Hellas and Rome, but the main, central part of the continent will open up to his instruments only from the beginning of our era. He will then be able to begin a global analysis of his historical observations.

Try and imagine yourself in the place of this newcomer from outer space, on the assumption that he is anthropomorphous and thinks in the categories of earthly logic.

The stream of fight coming to meet him from Earth will bear with it quick panoramas with intervals (breaks) for the time when the territory interesting him is on the other side of the planet rotating on its axis.

Assume that historical panoramas are fixed every 300 years for, say (arbitrarily), the second, fifth, eighth, and twelfth centuries A.D. The sum total of the knowledge so obtained will correspond approximately to the level of knowledge of an educated person but not of a professional, i.e. of the dilettante (who loves, as we know, to pass judgment on the history of mankind, suggesting without grounds of any kind that it is much easier to do that than to interpret problems of organic chemistry).

But we must not judge by preconceived opinions of any kind. Dilettantism can also be useful, or rather fruitful. So let us go the whole hog with the hypothetical astronauts and at the same time check the expediency of the following method, i.e. let us compare logically impeccable conclusions drawn from instantaneous observations (from the standpoint of the scale of history) with what in fact happened in the 300-year interval.

First observation. Second century A.D.

Following the Sun. A dim meandering strip on a yellow loess plain, and broad blue ribbons on a green cover of jungles -these are the Huangho and Yangtse rivers and between them the great China of the late Han dynasty. The fields are tilled, the peasants are harvesting millet in the north and rice in the south. Silk garments of various colors and fanciful patterns are being made in workshops. Clay huts surround the luxurious palaces of grandees, built of wood and bamboo, and buried in green gardens with light arbors and pavilions.

In the imperial palace plump eunuch officials keep business accounts on a precious material-paper, and military commanders come to them with bows and gifts, begging to be given profitable appointments. The eunuchs take bribes, knowing quite well how short the giver's career will be. Here a former lucky one is being led to execution for having robbed the inhabitants of the province he governed, getting money for the patrons. No one intercedes for the person being executed because grim soldiers armed with halberds and arbalests - Tanguts or Hunni from the borderlands - are lined up on both sides of the executioner's block. On the contrary, there is merriment that there is one oppressor less. The robbed Chinese rejoice, not suspecting that the emperor's current favorite will ask him to appoint her brother to a profitable place, and that he will begin new extortions.

Only among the Confucian scholars can one note the distress on the faces, because they foresee the future calamities arising as a rule with the universal venality and decline of education, and also, perhaps, among the Taoists whose teaching is banned on pain of death. But the Taoists are bold people; in the mountain villages they not only forecast the weather, and treat the sick, but also whisper the peasant youths that the 'Blue heaven of violence' will be succeeded by the 'Yellow heaven of justice'. The authorities, however, pay no attention to such trifles.

The spacecraft's computer processes these data and proposes a forecast: the economic system is firm, there are no dangerous neighbors, the export of silk, unprofitable for China, may be stopped, since the gold obtained for it flows into the hands of favorites who, foreseeing disgrace, hide it in the ground so as to provide for their children. And the astronauts draw the logical conclusion that before them is a stable society with a rich, developing culture, that the boundaries of the Han Empire will be extended to the north and west so as to enlighten the savage Hunni and Tibetans by an advanced civilization, and that the drawbacks of the bureaucratic system will be eliminated by the spread of education, because that is profitable for the state and consequently should lead to universal good.

I shall not blame the astronauts for ignorance of the dialectic of ethnic history. Let me say, only, that within 50 years the population of China will decline from 56 million to 7 500 000, that all the possessions 'beyond the Wall' will be lost, and people will forget to think about culture.

The lens is shifted to the west. The broad dry steppe from the Orhon to the Volga is bloodstained. Hook-nosed, bearded H are quitting their native land on the banks of the Selenga and Onon and fleeing, pursued by stocky, broad-faced Hsien Pei, because 'their horses are faster and their weapons sharper than those of the Hunni'. [+9] Only small bands of fugitives remained of the powerful Hunni state. Some found refuge behind the Great Wall of China, others in the mountain defiles of the Tarbagatai Mountains, and others on the banks of the Yaik (now the Ural) and Volga-the Hsien Pei pursuers did not go so far.[+10]

But things were not easy for the victors either. The conquered pastures became deserts under their very eyes. The Bet-pak-dala (Hungry Steppe) was growing, the Gobi was spreading south and north, wells and springs sank deep into the ground, rivers became low, Lake Balkhash was drying up, and reeds began to grow in the shallows of the Sea of Aral turning it into the 'Oxus marsh' . It was only possible to live on the Great Steppe in the foothills of glacier-crowned mountain ranges from which little streams of fresh water flowed even in summer. The outlook there was very gloomy. The bearers of the old nomad culture, the Hunni, split up and dispersed. The eastern groups became vassals of the Chinese, the western, having lost many of their wives and most of their children during the retreat of 158-160 A.D., began to steal women from the Alans and Ugrians. The Ryn Sands (between the Ural and the Lower Volga) settled by the Hunni fed them so meagerly that they could be expected either to die out completely or to assimilate with the aborigines (Ugrians, Alans, and the Chionites).

The Hsien Pei confederacy disintegrated, lasting only half-a-century. The tribes making it up separated and became mutual enemies. All the visually gathered facts forced a logical conclusion-the ancient Central Asian culture had collapsed and there were no grounds for supposing it could revive.

But the opinion about the West European culture of that time would have been diametrically opposite. The flourishing steppes around the Black Sea were populated in the second century A.D. by two peoples (ethnoi) -the Alans on the Kuban and the Don, and the Goths on the Dnieper.

Great deep rivers ruled out even the thought of a possible drought. The Alans' economy was already a settled one - tillage was combined in it with transhumance herding. The grain surplus went to the eastern part of the Roman Empire, which paid for the cereals with the products of handicrafts and objets d'art. The Alans already knew the potter's wheel. Their heavy armor was made in the best workshops of Asia Minor and Hellas. Their armored cavalry anticipated the future European knight's armament. All that hinted that a cloudless future lay before the Alans.

From high up it seems that, since people were killing each other in the name of slogans, the slogans should be cleared away and all would live in peace. But since interference in history is ruled out, a new forecast can be made - the degenerating antique culture must give way to as yet unspoiled barbarians: Goths, Vandals, Burgundians, and of course the Huns, who knew how to unite and draw all their neighbors after them. So it could, and even should, have been thought in 452 A.D., but in 453 the Hun federation broke up, and in 469 the remnants of the Huns, broken by the Byzantines, fled into nowhere and disappeared from the pages of history.

Now we are coming to the bones of the story, the Parthian and Sassanid

In Iran the Parthian aristocracy has been succeeded by the Persian monarchy, an alliance of throne and altar, i.e. of the Zoroastrian clergy and the dihaans or village lords. The aristocracy was unbroken but became an opposition to the shah's centralized authority, or rather to the bureaucracy of the shah's divan (or chancellery). The money to maintain the luxurious court and to pay the dabiri (officials) did not come from taxes on the poor peasants, hardly able to keep alive, but from imposts and duties on the transit silk trade between China and Europe.

The system of state and society had become rigid, excluding any progress. But it seemed as unbreakable as a rock, because all its elements were so complicated that any reorganization would prove fatal. Once a year, it was said, the Persian shah gave a feast for all the estates of Iran and pronounced a traditional speech at it: 'You are the happiest people in the world. The grandees of course live worse than me, but better than the dihaans, and they better than the urban craftsmen, but these live better than the peasants who live better, than the slaves; but the slaves live better than the criminals in prison who are better off than those condemned to death, and those who are hanged are better off than those who are impaled.' After the speech he drank a cup of wine and withdrew, while the lucky Persians feasted and dispersed. If that is not true, it is cunningly invented.

[AG: The proverb says: Si non e vero e bon trovato. [805]

]

But if one adds to the description of the social system that the Persians successfully defended their frontiers in the fifth century against the Greeks in the west and the Hephthalite highlanders of Hindu-Kush in the east, broke the steppe tribes of the Chionites and Kidarites, subdued the Georgians and held the Armenians in subjection, then another forecast should be made, that the Persian kingdom would be much more stable than rebellious Byzantium, and the cult of fire, which had endured for and was hallowed by centuries, would probably outlive the dismembered Christian Church. Well then, let us draw a conclusion for the new seance of observations, i.e. three hundred years later.

So this this was our view from the lofty heights of our Space Ship. You will notice that in all of the Star Trek Series, this theme re-occurs again and again. And I am pretty sure that the Star Trek writers had none whatsoever idea about Gumilev who was quite hermetically sealed behind the Iron Curtain of the Soviet Union at the times of the Cold War. And I do a little more deep-diving into Mythological History, because even before anyone could ever think of Space Ships, there was a Mystical Writer called George Gurdjieff, who had concocted the same kind of story in his Beelzebub's tales. This is a pretty tall story, because Gurdjieff had concocted this at some time in his stay in the Czarist Empire, when he worked at a Railway factory. Maybe Gurdjieff had read some Ziolkovski, or maybe not. It would have been possible historically, but Gurdjieff was a pretty tall story teller himself, who had quite a good phantasy. I leave to pick up that task at some time later.

https://dictionary.reverso.net/german-english/Ziolkowski

https://en.wikipedia.org/wiki/Tsiolkovsky_rocket_equation

https://en.wikipedia.org/wiki/Konstantin_Tsiolkovsky

Konstantin Eduardovich Tsiolkovsky (Russian: Константин Эдуардович Циолковский, IPA... (listen); Polish: Konstanty Edward Ciołkowski 17 September [O.S. 5 September] 1857 – 19 September 1935) was a Russian rocket scientist and pioneer of the astronautic theory. Along with the French Robert Esnault-Pelterie, the German Hermann Oberth and the American Robert H. Goddard, he is considered to be one of the founding fathers of modern rocketry and astronautics.^[2][3] His works later inspired leading Soviet rocket engineers such as Sergei Korolev and Valentin Glushko and contributed to the success of the Soviet space program.

Tsiolkovsky spent most of his life in a log house on the outskirts of Kaluga, about 200 km (120 mi) southwest of Moscow. A recluse by nature, his unusual habits made him seem bizarre to his fellow townsfolk.^[4]

The Timeline of all the Persian Empires

So I make some time travelling myself in the mode of Lev Gumilev. I go back to the heyday of the Achaemenid Persian Empire from about 750 BCE onwards. The history of Ancient Persia is as convoluted as it may ever be. So it is the perfect case study about the Fates of Empires in the whole history of hu-mankind. The timeline gives some overview like we were on this famous spaceship of Lev Gumilev. And then there is Aratta, a legendary kingdom reaching deep and very deep into pre-history. This is about the same time as the Indus Valley Civilizations.

https://www.ancient.eu/timeline/Achaemenid_Empire/

· 750 BCE

Persians migrate into Iran from Asia.

· 628 BCE - 551 BCE

Life of Zoroaster, according to Pahlavi sources.

· 553 BCE

Cyrus the Great successfully rebels against the Medes and establishes the Achaemenid Empire of Persia.

· 547 BCE

Phrygia becomes a Satrapy of the Persian empire.

· 547 BCE

Anatolia conquered by the Persians. Ephesos remains neutral.

· 546 BCE

The Persians occupy Cyprus, being invited by Cypriot leaders.

· 539 BCE

Fall of Babylon, conquered by Cyrus of Persia. Return of the Jews.

· c. 539 BCE

Cyrus the Great conquers Babylon; the Fertile Crescent is controlled by the Achaemenid Empire (The First Persian Empire).

· 530 BCE

Persia conquers the Indus Valley.

· 530 BCE - 522 BCE

Reign of Cambyses II of Persia.

· 525 BCE - 404 BCE

Persia conquers Egypt.

· 522 BCE

Darius I (Darius the Great) succeeds to the throne of Persia after the death of Cambyses II.

· 522 BCE

The Persian satrapy of Armenia briefly cedes from the Achaemenid Empire but is brought under control by Darius I.

· c. 520 BCE - c. 325 CE

Achaemenid rule in the Gandhara region.

· 520 BCE

Darius I of Persia fights the Scythians (not very successfully).

· c. 515 BCE

Darius I moves the capital of Persia from Pasargadae to Persepolis.

· c. 513 BCE - c. 512 BCE

Darius I of Persia campaigns against Scythians into European Scythia, past the Danube River, Scythians refuse to fight and Darius is forced to abandon the campaign due to lack of provisions.

· 499 BCE - 494 BCE

Ionian cities rebel against Persian rule.

· c. 499 BCE

Naxos is attacked by Darius' Persian forces.

· c. 498 BCE

Ionians and Greek allies invade and burn Sardis (capital of Lydia).

· 492 BCE

Darius I of Persia invades Greece.

· 490 BCE

Naxos is attacked for a second time by Persian forces.

· 490 BCE

Rhodes comes under Persian rule.

· 11 Sep 490 BCE

A combined force of Greek hoplites defeat the Persians at Marathon.

· 486 BCE

Xerxes succeeds to the throne of Persia after the death of Darius I.

· 485 BCE

Babylon is destroyed by Xerxes, King of Persia.

· 485 BCE - 465 BCE

Reign of Xerxes I (the Great) of Persia.

· Aug 480 BCE

Battle of Thermopylae. 300 Spartans under King Leonidas and other Greek allies hold back the Persians led by Xerxes I for three days but are defeated.

· Sep 480 BCE

Battle of Salamis where the Greek naval fleet led by Themistocles defeats the invading armada of Xerxes I of Persia.

· Aug 480 BCE

The indecisive battle of Artemision between the Greek and Persian fleets of Xerxes I. The Greeks withdraw to Salamis.

· 480 BCE

Persian forces attack the sanctuary of Delphi.

· Jul 480 BCE

Xerxes I makes extensive preparations to invade mainland Greece by building depots, canals and a boat bridge across the Hellespont.

· 480 BCE

Persians destroy the sanctuary at Sounion.

· 480 BCE

Sack of Athens by the Persians under Xerxes. The Agora is destroyed.

· 479 BCE

Xerxes' Persian forces are defeated by Greek forces at Plataea effectively ending Persia's imperial ambitions in Greece.

· 478 BCE

Sparta withdraws from alliance against Persia.

· c. 478 BCE

Xerxes I builds the Gate of All Nations, the Hall of 100 Columns and the grand Palace of Xerxes.

· c. 449 BCE

Peace is agreed on by Athens and Persia, sometimes referred to as the Peace of Callias.

· 448 BCE

Ionian cities become independent from Persia.

· 412 BCE

Sparta allies with Persia.

· 401 BCE

Retreat from Persia of Xenophon and the ten thousand mercenaries.

· c. 380 BCE - 330 BCE

Life of Darius III of Persia.

· 341 BCE

The Persians complete conquest of Egypt.

· c. 336 BCE

Artaxerxes III builds the Hall of 32 Columns, the Palace of Artaxerxes and the Unfinished Gate.

· 334 BCE

Alexander invades the Persian empire.

· 5 Nov 333 BCE

Battle of Issus. Alexander is victorious against Darius III of Persia.

· 331 BCE

Egypt is conquered by Alexander the Great without resistance.

· 1 Oct 331 BCE

Battle of Gaugamela. Alexander calls himself "King of Asia."

· 330 BCE

Death of Darius III and end of the Achaemenid Empire of Persia.

· 330 BCE

Persepolis is burned and looted by Alexander the Great.

· 329 BCE

Alexander conquers Bactria and Sogdiana.

· 247 BCE - 224 CE

Empire of the Parthians.

· 64 BCE

The Roman general Pompey defeats the Seleucid Antiochus XIII and incorporates Syria as a province of the Roman empire.

· 224 CE

Zoroastrianism becomes Persian state religion under the Sasanian dynasty.

· 224 CE

Sasanians overthrow the Parthians.

240 CE - 270 CE

Reign of Shapur I, who brought the Sassanian empire to its peak.

260 CE

Shapur I captures the Roman emperor Valerian at Edessa.

607 CE - 627 CE

East Rome defeats Sasanian Persia.

The legendary Kingdom of Aratta and its Script

And the history of Persia was there a long long time before the Aryan Achaemenids rose to power. This was the legendary Kingdom of Aratta. The history goes deeper and deeper, until we reach the Beginning of All times. This is the story of the Vedic and Sumerian Mythology, about 3000 to 5000 BCE. This is a pretty long time before history even began to count. And this is the Dream-Time Story of the Gilgamesh himself. And of the very ancient Civilizations of the Indus Valley Harappa and Mohenjo Daro, at around the same time of the very ancient Sumer. So there was this kingdom in Persia which was about the same age. And at that time, writing was not invented yet. The tablets of the Indus Valley are very beautiful indeed and they are among the oldest "written" witnesses of the most ancient civilization of humanity indeed. So the archeologists don't dare to call these pretty pictures and engravings "writing". This is as if we were in the era before the scientists of the Napoleon expedition discovered the Rosetta stone. And very erudite people like Athanasius Kircher, who also was a Jesuite. [I have no idea why between Heaven and Hell, there were always those Jesuites around, when it came to make some discoveries.]

Now Athanasius Kircher also had some pretty tall stories to tell about the Egyptian Hieroglyphics, like they were some Magical Symbols ot the Holy Hermes Trismegistos. Which was all the rage of the Renaissance Neo-Platonic pseudo-mystics like Marsilio Ficino and Picco della Mirandola. Until Champollion discovered the sobering truth about them. It was a sort of proto-syllabary system which encoded the spoken words for those pretty birds and feathers and crocodiles... of the Egyptian Hieroglyphics, and each picture stood for a syllable, or a whole word. So once one "got the hang of it" as one might say, you could just read the names of those pretty symbols, and lo and behold, once you pronounced them, the Syllables got their "own meanings". So when you know all this decoding, it is just a matter of some long hours of poring in the Libraries over large dictionaries of the Koptic language. Because this language was pretty much the same as Ancient Egyptian, before the Muslims had plowed under the whole deep history of Egypt. Now when we take a closer look at the tablets of Harappa and Mohenjo Daro, it becomes clearly obvious that this was a writing in full developed state. Because above each nice picture of an Elephant of a Bull and even a Unicorn, there is a quite ominous system of cyphers. Now the archaeologists say that they don't have the language to decrypt those strange symbols. This is just a lame excuse. Since they are just looking in the wrong places. Because there are so many thousands of languages scattered across the whole subcontinent of India, ther MUST BE SOME REMAINDERS of the ancient Harappa and Mohenjo Daro languages. And of course this has no connection at all with Sanskrit of modern Hindi or Urdu. These were just grafted on top of a very ancient Indian Culture. So when we look around the languages of the Hill tribes of India we will surely find those very ancient languages that have been preserved in those ethnic pockets of about 100-500 aborignial peoples and languages of India. You just have to look for it and you will find it. It is striking that the Indus script looks very much like the Nordic Runes. But I don't want to engage in speculation. I just state this: There was a fully developed writing system in ancient Harappa and Mohenjo Daro around the same time as ancient Sumer, which dates us back to around 5000 to 4000 BCE. Unfortunately the pictures are not numbered so I cannot reference them. This is the URL of those pictures. They are very beautiful and give testimony of a very highly advanced art. Of those olden times and places.

https://www.google.com/search?q=indus+valley+tablets&tbm=isch&source=hp&sa=X&ved=2ahUKEwiBzrTVkeLiAhXEMewKHTr_D3oQsAR6BAgGEAE&biw=1429&bih=762&dpr=1.13

https://en.wikipedia.org/wiki/Indus_script

https://en.wikipedia.org/wiki/Egyptian_hieroglyphs

Egyptian hieroglyphs (/ˈhaɪrəˌɡlɪf, -roʊ-/^{[5][6]) were
the formal writing system used in Ancient
Egypt. Hieroglyphs combined logographic, syllabic and alphabetic elements,
with a total of some 1,000 distinct characters.}^{[7][8] Cursive hieroglyphs were used for religious literature on papyrus and
wood. The later hieratic and demotic Egyptian scripts were derived
from hieroglyphic writing, as was the Proto-Sinaitic script that
later evolved into the Phoenician alphabet.}^{[9] Through the Phoenician alphabet's
major child systems, the Greek and Aramaic scripts,
the Egyptian hieroglyphic script is ancestral to the majority of scripts in
modern use, most prominently the Latin and Cyrillic
scripts (through Greek) and the Arabic
script and Brahmic
family of scripts (through Aramaic).}

The use of hieroglyphic writing arose from proto-literate symbol systems in the Early Bronze Age, around the 32nd century BC (Naqada III),^{[2] with the first decipherable
sentence written in the Egyptian
language dating to the Second
Dynasty (28th century BC). Egyptian hieroglyphs developed into
a mature writing system used for monumental inscription in the classical language of
the Middle Kingdomperiod;
during this period, the system made use of about 900 distinct signs. The use of
this writing system continued through the New Kingdom and Late Period, and on into
the Persian and Ptolemaicperiods.
Late survivals of hieroglyphic use are found well into the Roman period, extending
into the 4th century AD.}^[4]

https://en.wikipedia.org/wiki/Rosetta_Stone

https://en.wikipedia.org/wiki/Jean-Fran%C3%A7ois_Champollion

https://en.wikipedia.org/wiki/Mohenjo-daro

Mohenjo-daro (/moʊˌhɛndʒoʊ ˈdɑːroʊ/; Sindhi: موئن جو دڙو‎, meaning 'Mound of the Dead Men';^{[2] Urdu:}ãæÆä Ìæ Ïšæ‎ [muˑənⁱ dʑoˑ d̪əɽoˑ]) is an archaeological site in the province of Sindh, Pakistan. Built around 2500 BCE, it was one of the largest settlements of the ancient Indus Valley Civilisation, and one of the world's earliest major cities, contemporaneous with the civilizations of ancient Egypt, Mesopotamia, Minoan Crete, and Norte Chico. Mohenjo-daro was abandoned in the 19th century BCE as the Indus Valley Civilization declined, and the site was not rediscovered until the 1920s. Significant excavation has since been conducted at the site of the city, which was designated a UNESCO World Heritage Site in 1980.^{[3] The site is currently threatened by erosion and
improper restoration.}^[4]

Etymology

The city's original name is unknown. Based on his analysis of a Mohenjo-daro seal, Iravatham Mahadevan speculates that the city's ancient name could have been Kukkutarma ("the city [-rma] of the cockerel [kukkuta]").^[5] Cock-fighting may have had ritual and religious significance for the city, with domesticated chickens bred there for sacred purposes, rather than as a food source. Mohenjo-daro may also have been a point of diffusion for the eventual worldwide domestication of chickens.^[6]

Mohenjo-daro, the modern name for the site, has been variously interpreted as "Mound of the Dead Men" in Sindhi, and as "Mound of Mohan" (where Mohan is Krishna).^[2][7]

Location

Mohenjo-daro is located west of the Indus River in Larkana District, Sindh, Pakistan, in a central position between the Indus River and the Ghaggar-Hakra River. It is situated on a Pleistocene ridge in the middle of the flood plain of the Indus River Valley, around 28 kilometres (17 mi) from the town of Larkana.^[8] The ridge was prominent during the time of the Indus Valley Civilization, allowing the city to stand above the surrounding flood, but subsequent flooding has since buried most of the ridge in silt deposits. The Indus still flows east of the site, but the Ghaggar-Hakra riverbed on the western side is now dry.^[9]

Historical context

Mohenjo-daro was built in the 26th century BCE.^[10] It was one of the largest cities of the ancient Indus Valley Civilization, also known as the Harappan Civilization,^[11] which developed around 3,000 BCE from the prehistoric Indus culture. At its height, the Indus Civilization spanned much of what is now Pakistan and North India, extending westwards to the Iranian border, south to Gujarat in India and northwards to an outpost in Bactria, with major urban centers at Harappa, Mohenjo-daro, Lothal, Kalibangan, Dholavira and Rakhigarhi. Mohenjo-daro was the most advanced city of its time, with remarkably sophisticated civil engineering and urban planning.^[12] When the Indus civilization went into sudden decline around 1900 BCE, Mohenjo-daro was abandoned.^[10][13]

https://en.wikipedia.org/wiki/Aratta

Aratta is a land that appears in Vedas (B.S 2.13.14) ^{[source needed]} and Sumerian myths surrounding Enmerkar and Lugalbanda, two early and possibly mythical kings of Uruk also mentioned on the Sumerian king list.

Role in Sumerian literature

Aratta is described as follows in Sumerian literature:

It is a fabulously wealthy place full of gold, silver, lapis lazuli and other precious materials, as well as the artisans to craft them.^[1]

It is remote and difficult to reach.

It is home to the goddess Inana, who transfers her allegiance from Aratta to Uruk.

It is conquered by Enmerkar of Uruk.

Mentions in Sumerian literature

Enmerkar and the Lord of Aratta ^[2] - The goddess Inanna resides in Aratta, but Enmerkar of Uruk pleases her more than does the lord of Aratta, who is not named in this epic. Enmerkar wants Aratta to submit to Uruk, bring stones down from the mountain, craft gold, silver and lapis lazuli, and send them, along with "kugmea" ore to Uruk to build a temple. Inana bids him send a messenger to Aratta, who ascends and descends the "Zubi" mountains, and crosses Susa, Anshan, and "five, six, seven" mountains before approaching Aratta. Aratta in turn wants grain in exchange. However Inana transfers her allegiance to Uruk, and the grain gains the favor of Aratta's people for Uruk, so the lord of Aratta challenges Enmerkar to send a champion to fight his champion. Then the god Ishkur makes Aratta's crops grow.

Enmerkar and En-suhgir-ana ^[3] - The lord of Aratta, who is here named En-suhgir-ana (or Ensuhkeshdanna), challenges Enmerkar of Uruk to submit to him over the affections of Inanna, but he is rebuffed by Enmerkar. A sorcerer from the recently defeated Hamazi then arrives in Aratta, and offers to make Uruk submit. The sorcerer travels to Eresh where he bewitches Enmerkar's livestock, but a wise woman outperforms his magic and casts him into the Euphrates; En-suhgir-ana then admits the loss of Inanna, and submits his kingdom to Uruk.

Lugalbanda in the Mountain Cave ^[4] - is a tale of Lugalbanda, who will become Enmerkar's successor. Enmerkar's army travels through mountainous territory to wage war against rebellious Aratta. Lugalbanda falls ill and is left in a cave, but he prays to the various gods, recovers, and must find his way out of the mountains.

Lugalbanda and the Anzud Bird ^[5] - Lugalbanda befriends the Anzud bird, and asks it to help him find his army again. When Enmerkar's army is faced with setback, Lugalbanda volunteers to return to Uruk to ask the goddess Inana's aid. He crosses through the mountains, into the flat land, from the edge to the top of Anshan and then to Uruk, where Inana helps him. She advises Enmerkar to carry off Aratta's "worked metal and metalsmiths and worked stone and stonemasons" and all the "moulds of Aratta will be his". Then the city is described as having battlements made of green lapis lazuli and bricks made of "tinstone dug out in the mountains where the cypress grows".

Persia: The Ten Thousand Immortals

Immortalizing the Persian Empire. The Persians had their own elite troops. These were The Ten Thousand Immortals. As a little side note: The Dune Epos by Frank Herbert was closely modeled after the Persian Emperor, now of the Galactic Empire. You can recognize this by the name of the Padishah Emperor Shaddam IV. (Sounds a little bit like Saddam Hussein, as a joke). And he had also an elite troop, the Sardaukar troopers. They were the SciFi version of the The Ten Thousand Immortals. When you understand the history, you will also understand the far far away future. And this Dune Epos is so much better than the sorry performance of the Star Wars Epos. Poor George Lucas, he had plagiarized half of "Dune". But at least this was better understandable for 12-year old kids, who could have never gotten their minds together at all, understanding the deep Mythology of "Dune". See also in my Wagner work: 11.2 Der Krieg der Sterne und die Rückwärts-Erzählung der Nibelungen-Saga.

https://en.wikipedia.org/wiki/Dune_(novel)

As the novel opens, each planet is ruled by a Great House that owes allegiance to the Padishah Emperor Shaddam IV. The Emperor suspects that Duke Leto Atreidesof House Atreides has become a potential challenger to his throne as Leto gains favor with other Great Houses in the Landsraad. The Emperor seeks the downfall of House Atreides by assigning them control of Arrakis, currently ruled by Baron Vladimir Harkonnen of House Harkonnen. The Atreides and Harkonnen houses have had a generations-long feud, and the Emperor secretly plots with the Baron to attack House Atreides after its move to Arrakis. While masking his involvement in the Baron's attack, the Emperor plans to ensure its success by deploying some of his elite Sardaukar troopers in Harkonnen disguise.

Here is a little side thought from our "friend of truth" "Philalaetes" Patrice Ayme'. And as he usually and brutally is, he is right on the point. See also my more in-depth collection of articles by Patrice Ayme' further down for having some really bad nightmares after reading those stories.

https://patriceayme.wordpress.com/2019/06/09/why-iran-cant-we-have-nuclear-weapons/

https://en.wikipedia.org/wiki/Philalethes

https://en.wikipedia.org/wiki/Immortals_(Achaemenid_Empire)

Xenophon (Cyropaedia 6.4.1; 7.1.2) describes the guard of Cyrus the Great as having bronze breastplates and helmets, while their horses wore bronze chamfrons and poitrels together with shoulder pieces which also protected the rider’s thighs. Herodotus, instead, describes their armament as follows: wicker shields covered in leather, short spears, quivers, swords or large daggers, slings, bow and arrow. Underneath their robes they wore scale armour coats. The spear counterbalances of the common soldiery were of silver; to differentiate commanding ranks, the officers' spear butt-spikes were golden.^[2] The regiment was followed by a caravan of covered carriages, camels, and mules that transported their supplies, along with concubines and attendants to serve them; this supply train carried special food that was reserved only for their consumption.^[5][6]

The headdress worn by the Immortals is believed to have been the Persian tiara. Its actual form is uncertain, but some sources describe it as a cloth or felt cap which could be pulled over the face to keep out wind and dust in the arid Persian plains.^[2]Surviving Achaemenid colored glazed bricks and carved reliefs represent the Immortals as wearing elaborate robes, hoop earrings and gold jewelry, though these garments and accessories were most likely worn only for ceremonial occasions.^[7]

[And a little more side note: When you read the Apokalypsis of Johannes close enough, you will find some suprising similarities. Also the Dream of Nebuchandosor, with a golden head, a torso of Silver and so on.]

https://searchinginhistory.blogspot.com/2014/12/ten-thousand-immortals-immortalizing.html

The Persian Empire – the largest empire of Asia in the ancient world. It spanned through three continents. In Asia, Mesopotamia and Iran fell to their control. In Africa, Egypt and its peripheries were under Persian rule. And in Europe, the Anatolian plateau and parts of the Balkans were annexed by Persia. Behind this success was the Persian Army and its elite standing force, the celebrated and renowned – Ten Thousand Immortals.
The Ten Thousand Immortal was feared and respected military unit of the Persian Empire. Its beginnings dated back to the founder of the Achaemenid Empire, Cyrus the Great. They became part of his military campaigns and contributed in forging the Persian Empire. Even after the death of Cyrus the Great, they found themselves continue to serve his successors, like Cambyses II. Under the command of Darius, the Immortals fought in many campaigns, including Persian invasion of Egypt. When Cambyses II died, an internal struggle for the throne ensued. With the support of the Ten Thousand Immortals, Darius became King and became known as Darius the Great. During the last two decades of Darius’ reign, Persia invaded Greece. The Ten Thousand Immortals were sent to join the fight as well. But the most famous and well-known action of Immortals during the course of war was when they faced the three hundred Spartans of King Leonidas during the Battle of Thermopylae. Records, however, about the battle did not tell if the Immortals made the final assault against the Spartans. After the Greco-Persian War, the Immortals continued as a military unit, however, details were scant. Immortals were said continued to fight for Persia during the invasion of Alexander the Great. They saw action in the Battle of Issus and Gaugamela. They stand beside Persian King Darius III until his eventual death. Many suspected that the Ten Thousand Immortals seized to exist when Alexander took control of all Persia.

The Ten Thousand Immortals had a peculiar name. In Old Persian, they were called Amrtaka or Amarata meaning without death. Herodotus gave an explanation for the name. When a member of the Immortals became sick, wounded, retired, or dead, there would be an immediate replacement to keep the membership not lower or higher than ten thousand. The name also gave it some curiosity and fear. The word immortal itself gave an image of invincibility and brought some mystery to the unit.

The Ten Thousand Immortals served as the Persian King’s personal standing army. Their quarter were in Babylon and Persepolis. They served military and ceremonial function. They were the personal bodyguards of the Persian King. Unlike the rest of the Persian army made of conscripts or Satrap armies, the Ten Thousand Immortals were kept as a standing army funded through the enormous wealth of the King. The Ten Thousand Immortals were made up of several regiments of a thousand. According to Herodotus, One regiment was considered special because their spears had a golden apple of pomegranates in its end. This regiment of golden apples were interpreted as the elite unit within the elite force. They said to have been recruited from the Persian nobility. They served as archers and spearman. The remaining 9,000 Immortals had their spears ending with a silver pomegranate. Within the 9,000 Immortals, another 1,000 of them served as archer, spearmen, and cavalry. While the rest of the 8,000 Immortals served as spearmen armed with six foot long spears with shields.

Nothing much was known to the specialty of the Immortals. Besides being made of Persians and funded to be maintained as a standing army, only few were known about their uniqueness. Perhaps, one books said, their training and tactics were different from the rest of the Persian Army. It was also said also that the Immortals were given the privileges to bring their concubines along with them during battle. In addition, their food were more special than other because of their members coming from the nobility.

The Ten Thousand Immortals became a legacy of the Persian Empire. Their reputation continued to exist even if the Empire they served had already fallen. Through their exploits and battles, most important being the Battle of Thermopylae, the Immortals became a stuff of legend through stories, games, and Hollywood. They became they brought an impact for the image and the history of the great Persian Empire.

Amrtaka or Amarata or Amrita

I just present a little more food for thought. In Old Persian, they were called Amrtaka or Amarata meaning without death. There we have the old Indian Vedic term of Amrytam, also meaning Deathless.

https://www.hinduwebsite.com/hinduism/concepts/amrit.asp

Amritam or amritam literally means that which is without death. It denotes the state of immortality as well a drink which is sweet in taste and makes one immortal. In concept, it is similar to the ambrosia of the Greeks. Hindu texts describe amritam as an elixir consumed by gods which made them immortal. According to legends four drops of the nectar fell upon earth at Ujjain, Prayag, Hardwar and Nasik and the four are pilgrim places.

Amritam is an antidote to death. He who drinks it becomes immortal. As a drink it is no more available because whatever drink that was churned out of the oceans by the gods and demons at the beginning of creation was consumed to the last drop. If any of it is still left, it will remain hidden until the end of creation because if the demons gain hold of it there will be chaos. However, even though amritam is not available in a drink form, one can still become immortal by attaining liberation or mukti.

The precursor to the idea of amritam may be the Soma juice of the Vedic times. The Soma juice is associated with the Soma sacrifices, dream state and the Moon. Presently we do not know how the Vedic people extracted the Soma juice. However, we have strong indications to believe that it was an intoxicant used in the rituals by the Vedic priests to enter into a state of reveries and communicate with gods and ancestors.

https://en.wikipedia.org/wiki/Amrita

Amrita (Sanskrit: अमृत, IAST: amṛta), Amrit or Amata (also called Sudha, Amiy, Ami) is a word that literally means "immortality" and is often referred to in ancient Indiantexts as nectar. "Amṛta" is etymologically related to the Greek ambrosia^[1] and carries the same meaning.^[2] Its first occurrence is in the Rigveda, where it is considered one of several synonyms for soma, the drink of the devas.

Amrit has varying significance in different Indian religions. The word Amrit is also a common first name for Sikhs and Hindus, while its feminine form is Amritā. The traditional masculine name is Amrith with the feminine name being Amritha.

The amṛta is repeatedly referred to as the drink of the devas, which grants them immortality. Despite this, the nectar does not actually offer true immortality: instead, by partaking it, the devas were able to attain a higher level of knowledge and power, which they had lost due to the curse of Sage Durvasa.

The amṛta features in the samudra manthana legend, which describes how the devas, because of a curse from the sage Durvasa, begin to lose their immortality. Assisted by their rivals, the asuras, the devas begin to churn the ocean, releasing (among other extraordinary objects and beings) the amṛta.^[3]

Amṛta is sometimes said to miraculously form on, or flow from, statues of Hindu gods. The substance is consumed by worshippers and is alleged to be sweet-tasting and not at all similar to honey or sugar water.

Amṛta was the last of the fourteen treasures that emerged from the churning of the ocean and contained in a pot borne by Dhanvantari, the physician of the devas.

Hertha v. Dechend: Amritamanthana

From this, there is only a small step to Hertha v. Dechend. Amritamanthana, P. 383 in the index.

Unfortunately, the US edition of Hamlet's Mill on the www doesn't sync the page numbers. So I have to go to the German edition. There the Amritamanthana has the following page nr's: 128, 150, 354, 363 f., 367, 372. Appendix 14 and 15:

https://www.bibliotecapleyades.net/hamlets_mill/hamletmill_appendixes.htm#15

https://www.bibliotecapleyades.net/hamlets_mill/hamletmill05.htm

Now this is the "Springende Punkt". The salient point:

But let us try to get a shred of sense by laying bare the more or less "subconscious" blunders accomplished by the interpreters dealing with the radical manth, the heart and center of the Indian Amritamanthana, the "Churning of Ambrosia," i.e., the Churning of the Milky Ocean in order to gain Amrita/Ambrosia, the drink of immortality. It is some sort of case history, the "case" being that manth, math appears to have two fundamentally different meanings (and some more).

[AG: Manthana means churning.]

Mundill (Mundell) is an unknown "legendary figure," certainly; we should be glad to know what the name indicates precisely, but the specialists do not tell us. There is a small but promising hint: Gering, in his commentary on the Edda (vol. 1, p. 168), remarked, "The name occurs again among the saekonunga heiti Sn. E. II, 154." Heiti are a kind of denominations (Neckel renders it "Furnamen") which the skalds used side by side with kenningar (circumlocutions); the list of "heiti of seakings" is to be found in the Third Grammatical Tract contained in Snorri's Edda (ascribed to Snorri's nephew Olaf), and among the twenty-four heiti, no. 11 is Mysingr, no. 15 is Mundill [n1 Den tredje og fjaerde grammatiske afhandling i Snorres Edda, ed. by Bjorn Magnusson Olson (1884), 1II.15 (vol. 2, pp. 154f.).]. Everyone who is familiar with the many names given to the cosmic personae—specific names changing according to the order of time—in Babylonian, Indian, Chinese, etc., astronomy, is not likely to fall for the idea that these heiti were names of historical kings [n2 Olson, apparently a hardened euhemerist, stated in a note: "Hoc versu memoriali viginti quatuor nomina archipiratorum sive regulorum maritimorum continentur."]. The consequences resulting from the understanding of Mysing and Mundill (together with twenty-two more heiti) as representatives of the same cosmic function will not be worked out in detail here: he who keeps his eye on the different fords, ferrymen, pilots, personified divine ships, and kings of the deep sea that cross his path in the course of this essay may eventually work out his own solution. As for the word fere (in Mundelfere), Gering feels certain that it is the same word as OHG ferjo, MHG verge, i.e., ferryman, the name meaning "ferryman of Mundell." Gering refers to Finnur Johnsson who understood the mund in the name as "time," and "explained the name which he took for the name of the moon, originally, as 'den der bewaeger sig efter bestemte tider,'" i.e., somebody who moves according to definite times, let us say: according to his timetable (or schedule).

There is no reason at all to take Mundilfori for "originally" the name of the moon, this luminary not being the only timekeeper at hand. Vafthrudnismal 23 says of the Sun and Moon, the children of Mundilfori, that they circle around the sky serving as indicators of time [n3 Gering, loc. cit.: "himen hverfa . . . 'den Himmel

umkreisen' . . . aldom at artale, 'urn den Menschen die Zeitrechnung zu ermoglichen.' Daher fuhrt auch der

Mond den Namen artale 'Zeitberechner.'"].

"Ferryman of Time" would make a certain sense, but not enough yet to enlighten us about Mundill "himself."

The same goes for Simrock's rather imaginative Mundilfoeri = "Achsenschwinger," i.e., "axisswinger," but Simrock has at least thought about a sensible meaning, and maybe he has hit the mark quite unbeknownst. Ernst Krause, too, racked his brains, modestly asking the experts to examine the relation of this mundil with Latin mundus [n4 Tuisko-Land (1891), p. 326; see also p. 321]. We do not mean to meddle earnestly with this particular question, the less so as mundus translated into "the world" has become an empty and insignificant word altogether, but it certainly is depressing to watch the progressists working out their latest "solutions" for Latin mundus, namely, (1) "ornament," (2) "jewelIery of women," [n5 I.e., (1) "Schmuck," (2) "Piltz der Frauen"; see Walde-Hofmann, Lat. Etym. Wb., vol. 2, pp. 126f.] without recalling Greek kosmeo which does mean also "to adorn," to be sure, but not "originally," and not essentially; to establish order, especially in the sense of getting an army into line, is what kosmeo means, whence kosmos. And we are not entitled to give the silliest of all imaginable meanings to such a central word as mundus.

We should like to approach the words in question by means of the common objective significance underlying the vast family of word-images engendered by the radical manth, math, whence also (Mount) Mandara, mandala, Latin mentula (penis), and also our mondull [n6 Cf. A. Kuhn (Die Herabkunft des Feuers und des Gottertranks [1886], p. 116) where he refers to Aufrecht: "mondull m., axis rotarum, cotis rotatilis et similium instrumentorum"; ibid. note 2, quoting Egilson: "mondull m. lignum teres, quo mola trusatilis circumagitur, mobile, molucrum; mondultre m. manubrium ligneum, quo mola versatur."], which is supposed to have replaced the older form mandull. True, mandull/mondull is not yet mundill, and mundus is not identical with mandala, yet the whole clan of words depends from a central conception sticking firmly to mnt/mnd, and these consonants connote a swirling, drilling motion throughout. We are, here, up to a veritable jungle of misunderstandings, and the closer we look into the "ars interpretandi" of professionals, the more impenetrable the jungle becomes. But let us try to get a shred of sense by laying bare the more or less "subconscious" blunders accomplished by the interpreters dealing with the radical manth, the heart and center of the Indian Amritamanthana, the "Churning of Ambrosia," i.e., the Churning of the Milky Ocean in order to gain Amrita/Ambrosia, the drink of immortality. It is some sort of case history, the "case" being that manth, math appears to have two fundamentally different meanings (and some more),

https://en.wikipedia.org/wiki/Samudra_manthan

Indra, the King of Svarga, while riding on the elephant Airavata, came across Sage Durvasa who offered him a special garland given to him by a nymph. Indra accepted the gift and placed it on the trunk of the elephant as a test to prove that he was not an egoistic deva. The elephant, knowing that Indra had no control over his own ego, threw the garland on the ground. This enraged the sage as the garland was a dwelling of Sri (fortune) and was to be treated as a prasada or religious offering. Durvasa cursed Indra and all devas to be bereft of all strength, energy, and fortune.^[1]

In battles following the incident, the Devas were defeated and the Asuras, led by Bali, gained control over the universe. The Devas sought Vishnu's help, who advised them to treat the Asuras in a diplomatic manner. The Devas formed an alliance with the Asuras to jointly churn the ocean for the nectar of immortality and to share it among themselves. However, Vishnu told the Devas that he would arrange for them alone to obtain the nectar.

The churning of the Ocean of Milk was an elaborate process: Mount Mandara was used as the churning rod, and Vasuki, a nāgarāja who abides on Shiva's neck, became the churning rope. The Asuras demanded to hold the head of the snake, while the Devas, taking advice from Vishnu, agreed to hold its tail. As a result, the Asuras were poisoned by fumes emitted by Vasuki. Despite this, the Devas and the Asuras pulled back and forth on the snake's body alternately, causing the mountain to rotate, which in turn churned the ocean. When the mountain was placed on the ocean, it began to sink. Vishnu, in the form of the Kurma turtle, came to their rescue and supported the mountain on his shell.

The Samudra Manthana process released a number of things from the Ocean of Milk. One was the lethal poison known as Halahala, which in some versions of the story, escaped from the mouth of the serpent king as the demons and gods churned. This terrified the gods and demons because the poison was so powerful that it could destroy all of creation. Then the gods approached Shiva for protection. Shiva consumed the poison to protect the three worlds but it burned the throat of shiva. As a result, his throat turned blue and was hence called Neelakantha (the blue-throated one; "neela" = "blue", "kantha" = "throat" in Sanskrit).

This will surely give us some food for thought, when we want to get deeper into Mythology and Archaeo-Astronomy. But we were just in the Business of war, so this is another context.

Xenophon and the Art and the Logics of War, Part I

Back to Xenophon: So you have to come up with some really good thinking to get you out of the Death trap. Now Xenophon did that. The Anabasis, is the most important work of Practical Philosophy that there ever was. Because Xenophon was also a very good logician, at some kind of logics, that one learns about very rarely in a Philosophy seminar. It was or is the Logic of war. And the Logic of war is entirely more complicated than the Logic of Philosophy. Because it is multi-valued Logic: And some of these values or variables are:

1) First come the Logistics. Most amateur students of warfare, and especially the film-makers of war movies, totally forget about the business of Logistics. Because it doesn't have the appeal of the clash of the weapons on the battlefield. But as every seasoned General worth his stars and stripes will tell you: Without Logistics, trying to wage war will be a lousy business, and it will end in defeat mostly sooner than later. Because when the troops run out of food, they have also no fighting spirit any more. Napoleon knew this very well, when he stated that an army marches on its stomach. Hitler did't understand this at all, since he had only been a Meldegänger (battlefield messenger) in WWI which just meant that he was running around in the trenches, and trying not to get shot while doing this. So he had no idea of Strategic thinking, and none whatsoever idea of Logistics. Too bad for him and for poor Deutschland (über alles, über alles, in der Welt). If Hitler had known anything about Logistics, he would have been wise enough not to start any war at all.

2) then the conditions of the terrain you want to or have to fight on, meaning like mud, sand, trees, an unfortunate forest that stands in the way, valleys, and ravines, or high mountains like the Alps in the case of Hannibal,

3) then the weather, 4) the day- or night-time, and other variables,

5) like the condition of your own troops,

6) and how well they are trained to do the manoever tactics or hold the formation,

7) then their armament or weapons, which on hindsight is not so important as you may think.

8) Then there are the field tactics. The Greeks excelled in the Phalanx and the Hoplites (meaning shield bearers, from hoplos). There was the saying that you may never return without your hoplos, and even when you are lying on your hoplos to go to your hero's grave. The Macedonians outdid the hoplites with their Sarissae, some very long lances (4-6 metres), and the Romans had a kind of formation called cohorts, maniples and centuries... And so on.

[The German wikipedia is as useless as always...]

https://en.wikipedia.org/wiki/Sarissa

https://en.wikipedia.org/wiki/Macedonian_phalanx

https://www.youtube.com/watch?v=CbvhXDVUnMc

https://en.wikipedia.org/wiki/Roman_infantry_tactics

Roman Command, control and structure

Once the soldier had finished his training he was typically assigned to a legion, the basic mass fighting force. The legion was split into ten sub-units called cohorts, roughly comparable to a modern infantry battalion. The cohorts were further sub-divided into three maniples, which in turn were split into two centuries of about 80–100 men each. The first cohort in a legion was usually the strongest, with the fullest personnel complement and with the most skilled, experienced men. Several legions grouped together made up a distinctive field force or "army".^{[9] Fighting
strength could vary but generally a legion was made up of 4,800 soldiers, 60
centurions, 300 artillerymen, and 100 engineers and artificers, and around
1,600 non-combatants. Each legion was supported by a unit of 300 cavalry,
the equites.}

Supreme command of either legion or army was by consul or proconsul or a praetor, or in cases of emergency in the republican era, a dictator. A praetor or a propraetorcould only command a single legion and not a consular army, which normally consisted of two legions plus the allies. In the early republican period it was customary for an army to have dual commands, with different consuls holding the office on alternate days. In later centuries this was phased out in favor of one overall army commander. The legati were officers of senatorial rank who assisted the supreme commander. Tribunes were young men of aristocratic rank who often supervised administrative tasks like camp construction. Centurions (roughly equivalent in rank to today's non-commissioned or junior officers, but functioning as modern captains in field operations) commanded cohorts, maniples and centuries. Specialist groups like engineers and artificers were also used.

The most interesting factor is, as Clausewitz had pointed out, that you can never get all factors, and the most important factors are what you can't think of at the moment of heated battle. I know the military history very well, and I could also write a few books on the subject. But there exist just so many books, so that this is useless.

Part II. Your nice enemy. He is not your friend but he helps you... thinking

I now come to the other part of the Logics of War: Your nice enemy, who wants to kill you. But this is just the normal business of the enemy. Don't blame him for that. An enemy is there so that he tries to kill you. Otherwise there would be eternal peace. And who wants to have that? Quite boring I suppose. And so you must use your mInd to prevent being defeated by your nice enemy. And think you must quite a lot so. Otherwise you go under. This is the business of extinction, by your friendly neighbor (er, I mean your nice enemy) who just wants to extinct you or exterminate you which is about the same thing. For more practical applications of the principle, see the book Yehoshua or Josua of the Deuteronomion and Exodus in the Holy Bible.

https://en.wikipedia.org/wiki/Joshua

https://en.wikipedia.org/wiki/Book_of_Joshua

Joshua was a major figure in the events of the Exodus. He was charged by Moses with selecting and commanding a militia group for their first battle after exiting Egypt, against the Amalekites in Rephidim (Exodus 17:8-16), in which they were victorious.

He later accompanied Moses when he ascended biblical Mount Sinai to commune with God,^[10] visualize God's plan for the Israelite tabernacle and receive the Ten Commandments. Joshua was with Moses when he descended from the mountain, heard the Israelites' celebrations around the Golden Calf,^[11] and broke the tablets bearing the words of the commandments. Similarly, in the narrative which refers to Moses being able to speak with God in his tent of meeting outside the camp, Joshua is seen as custodian of the tent ('tabernacle of meeting') when Moses returned to the Israelite encampment.^[12] However, when Moses returned to the mountain to re-create the tablets recording the Ten Commandments, Joshua was not present, as the biblical text states 'no man shall come up with you'.^[13]

Later, Joshua was identified as one of the twelve spies sent by Moses to explore and report on the land of Canaan(Numbers 13:16-17), and only he and Caleb gave an encouraging report, a reward for which would be that only these two of their entire generation would enter the promised land (Numbers 14:22-24).

According to Joshua 1:1-9, God appointed Joshua to succeed Moses as leader of the Israelites along with giving him a blessing of invincibility during his lifetime (Joshua 1:5).^[14][15] The first part of the book of Joshua covers the period when he led the conquest of Canaan.

Some more brain-breaking work on this subject is in my book Noologie I:

http://www.noologie.de/noo02.htm#Heading118

Die Populations-Bombe und die Entstehung des anthropogenen Leide(n)s

Die automatische Vertreibung aus dem Paradiese

Keiner ist so nutzlos, dass er nicht wenigstens als schlechtes Beispiel taugte. (Lenin)

Das Joshua-Genesis-Syndrom. Dies ist so benannt nach den entsprechenden Stellen aus den Büchern Joshua und Genesis in der abrahamitischen Bibel/Torah, wo es das erste Mal strukturell detailliert dargestellt wird. Wie meistens, kann man die abrahamitischen Religionen nicht für dieses Syndrom verantwortlich machen, denn es wurde schon in der ältesten "Ur"-Zeit erfunden, aber mit diesen Religionen wurde es als gottgegeben spirituell überhöht und "geheiligt". Nur wenn die Ur-Menschen strikt auf Begrenzung ihrer Bevölkerung geachtet haben, konnten sie ein dauerhaftes Gleichgewicht mit der umgebenden Natur und damit ihr "paradiesisches Leben" erhalten. Und das war offensichtlich nicht mehr der Fall, als die heute herrschende Menschenrasse ihren Siegeszug über den Planeten antrat. (Der Tyranno-Anthropos Rex). [Nach Nietzsche: Die letzten Menschen]. Denn diese Menschenrasse vermehrt sich blindlings und ohne Rücksicht auf Verluste. Und dann folgt sozusagen ganz automatisch die Vertreibung aus dem Paradiese, aber man muss die Darstellung in der Bibel genau umgekehrt lesen. Das Leitmotiv steht in der Genesis, und ist sozusagen der Anfang vom Sündenfall: "Wachset und mehret euch, und machet euch die Erde untertan". [332] Leider ist in dieser Injunktion, die durch das "Wort Gottes" religiös festzementiert ist, schon die grausame Konsequenz enthalten, die bei Joshua (3, 6, 10, 11) beschrieben ist. Die Bevölkerungsexplosion (Baby Boom) führt erst einmal zu einer Vermehrung der möglichen Reibungs- und Konfliktzonen...

Since I don't want to over-bloat the present text I refer to the URL quoted above.

Bernd das Brot

https://www.shutterstock.com/search/cartoon+bread

https://en.wikipedia.org/wiki/Bernd_das_Brot

Bernd was created in 2000 by Thomas Krappweis, of the production company Bumm Film in Munich, Bavaria.^[4] KI.KA had asked several entertainment companies to create a new sheep mascot, including The Jim Henson Company.^[4] Krappweis was dining in a pizzeria one night and scribbled sketches on a napkin while watching a bread basket.^[4] He obtained a square-shaped loaf of bread to which he then gave the face of his colleague Norman Cöster, who also shares many personality traits with Bernd.^[4]

This is just another good occasion to do a little Neurolinguistic Reframing. If there had been no enemies and no wars, humanity would be as stupid as bread (see the quote above of Bernd das Brot), Or as dumb as cheese which is the same. Therefore, dear peace-niks and hippies love-not-war-of, I must give you some pretty bad news. If there had never been war, we would just be a bunch of Troglodytes, sitting on the branches of a tree, of Knowledge, of course, and when they happened to taste a fruit from that tree, of Knowledge, it tasted so bitter that they spat it out in disgust immediately. And they knew it very well to never again try a taste of the fruit from that tree of Knowledge. Because for the Troglodytes, the fruits from the tree of Knowledge are just indigestible, they give just so much indigestion. And the good Nietzsche had a very good word for those Troglodytes. He called them "Die letzten Menschen".

https://en.wikipedia.org/wiki/Troglodyte

https://en.wikipedia.org/wiki/Human_taxonomy

https://en.wikipedia.org/wiki/Caveman

The Anthropology of Warfare. War is what makes you intelligent

War is what makes you intelligent, if you like this or not. If you are not intelligent enough, you will be "just a little bit" out "of existence". So one could call the philosophy of war, the inverse philosophy of (non-) existence. Because when you lose the war, you will be quite "out of existence". By this I do not mean a war by the Geneva Convention which is actually a quite nice and civilized kind of war, even though not very many warring parties ever had a strict adherence to the Geneva Convention.

Some kinds of war. Some civilized ones and some really bad ones

In those merry olden times of about a century after the 30-year war, the diplomats and aristocrats of Europe came up with a little creative thinking of how to avoid the random slaughter and wanton destruction of the 30-year war which had reduced the countries of Germany and Bohemia to so much as a heap of rubble, and had thrown back those civilizations, especially the politics of these countries a few hundred years back. This was also the reason why these countries could not come up with an alternative to the kingdom of France of Louis XIV (in-) fame. Since the nice Louis XIV had done quite his share of Scorched Earth Warfare, by laying to rubble the whole of left-Rhine Germany and then some, like the City and the Castle of Heidelberg. As a historian in the service of some-whatsoever Potentate whose special history he is obliged to write or even invent. The History is most always written (or invented) by the victors. One could say that Louis XIV of Fronkraisch had developed the blueprints of a kind of Total Destruction Warfare, which about 300 years later, Hitler did a little enlargement upon. He had decided to out-do Louis XIV to some measure, in his kind of Extermination Warfare of Poland, Ukraine, and then quite a bit into Russia, up to the River of Wolga and to Leningrad, where his Storm Troopers were finally forced to a screeching halt. This was the Battle of Stalingrad, of course. Then the Hitler Murder Machine was forced into Backwards Gear. But that backwards drive took another two agonizing years of destruction of everything that was destructible in Russia and the Ukraine and Poland, until it reached Berlin, and there was also the destruction of everything that was destructible in Germany. And the Allied Bomber squadrons of about 1000 bombers each raid had done their share of wanton destruction of everything that was destructible in the Rest of Germany. When it comes to the question: Is it my very survival or not, the Geneva Convention has no application. This is the war of displacement and annihilation. In some other rather Politically Incorrect terms this is also called the War of Genocide. And this is quite to the detail spelled out in the stories of the Exodus, of Yehoshua or Josua. This pattern of war just means that the defeated party is driven out of existence. It is annihilated. So this is just the exact opposite way around of the story of the Genesis.

The Agon of Heraklitos forces you to become intelligent

In a more abstract sense, it is the Struggle, or the Agon of Heraklitos, as you may call it. If you want to think the philosophy of Heraklitos, you also must think the philosophy of war, and not just that "everything flows". And it is war what forces you to become intelligent. Otherwise you just become extinct. And the better enemies you have, the more intelligent you need to become yourself. War is not so much a business of brutality, as so many people wrongly think about this, but it is very much more about intelligence. And this is the unknown pre-history of humanity, by which the Homo Sapiens (or not so sapiens, because he is almost always insipiens, or just stupid, "Die Letzten Menschen" in the diction of Nietzsche)... had eradicated all his/her competitors. It was not all just Love and Peace in the Ages of the Paleo-History of Humanity. No such thing like to sit in round-chair-circles and to do some mediation business like talking to your (enemy) neighbor rationally, and never have too much emotion, or flaring tempers... This was DEFINITLY NOT the business of Paleo-Humanity how to settle their disputes, about the greener pastures, the animals that you want to hunt and then eat, and not to forget: Who gets the women, to have some fun with, and then a few months later, some nice children. At least on this particular subject, Peter Sloterdijk in his work Blasen, was quite correct. But as I would say it: The most meanest man, would be the one who got the most pussy (er, I mean women). You may read the stories about the Yanomamo in the Amazon Forest, to know more about this. Napoleon Chagnon. Back then in the Age of Paleo-Humanity, there was no such thing as sweet love. This was only invented a couple of Millenia or better xyz*1.000 Millenia later, by Shakespeare in his drama about Romeo and Julia. But this was pure fiction for those times, since mostly the nice children married whom their family thought was the best for the family business. So it was with the farmers with their daughters, who knew full well who needed whom to improve the farm business a little better, when marrying some other farmer's son, who had some acres or some horses to contribute to the farm. Since one side of my family was of quite wealthy farmer's stock (I am sorry to say that they lost it all in the last world war or the next one over), I know this by the epigenetics. So, in the German Romance literature, love sweet love came to bloom, but it was a very strange kind of flower indeed. One should always consult the work of Schopenhauer: Die Metaphysik der Geschlechtsliebe. To find out what this business of love is all about. Schopenhauer knew it all, and no science or psychology of human reproduction could ever come up with a better version than that.

https://gutenberg.spiegel.de/buch/die-welt-als-wille-und-vorstellung-zweiter-band-7745/45

So this business of love sweet love was quite a bit enlarged upon by Rosamunde Pilcher. Before that, the business of Sex and Procreation of humanity was just that: He who had the most power, also had the most pussy (er, I mean women). We are the survivors, because we were the better Killers. Because hu-Man is a Super Killer-Ape. Today we have only a quite thin veneer of civilization on top of that. But this is really quite thin, and if you rub it just a little bit, then the Killer Ape shows itself quite brutally with bare exposed teeth. Like in the ISIS movement, and then some goings-on in Africa like Nigeria, or just about anywhere in Africa. The whole of Africa is a hell-hole of constant warfare, everyone against anyone. But ecologically, it is mostly the agriculturists against the cattle-herders, or even worse, the goat-herders. I have written a little more about this in the chapter about Kain and Abel. And just a few years ago, there was a pretty bad war going on in Bosnia and Kosovo. If the UN troops would go home tomorrow, this war would flame up again, quite soon the same day of tomorrow. Because these tensions have no way to ease up. The Killer-Ape is alive and thriving when he gets the chance to do show his grin of bare exposed teeth. Nature is red in tooth and claws, as someone had said. Not only Nature, but also hu-Manity. I just have to remind of that. And there was even a work by Jared Diamond, "The Third Chimpanzee".

https://en.wikipedia.org/wiki/The_Third_Chimpanzee

Interestingly enough, this work never made it into the "Deutsche Blätterwald". (The German forest of paper leaf trees where one cannot see the trees at all). Only a very Bowdlerized version of it made it into this. "Guns, Germs, and Steel". Because in "The Third Chimpanzee" he had voiced some very very Politically Incorrect ideas. Even as an american Jew you are not allowed to voice such very bad things. Here is some more material that I brought up about the subject of:

Krieg & Kampf bei vor-zivilisierten Völkern

http://www.noologie.de/diadenk.htm#_Toc512642109

Female Choice in the Age of Paleo-Humanity

See my chapter on the Sexual-Capital-Accumulation-Oekonomy in the Ages of Paleo-Humanity. Indeed if the poor Marx would ever hear about this, he would make so many gyrations in his grave. Because he never thought about the business of Sexual-Capital-Accumulation because he as a proper Jew, was only concerned with money, or the Capital, as he had called it. And he knew next to nothing about Paleo-Anthropology. He may be excused for this. Because the stories in the Bible don/t tell us very much about the business of Sexual-Capital-Accumulation-Oekonomy. It was known that the King Salomon was very wise indeed. But it had not been stressed too much by the authors of the Bible, that he also had a pretty large Harem. And the story of King Salomon and the Queen of Sheba is quite a nice love story of the kind that Rosamunde Pilcher probably did some plagiarizing from. But this story didn't really have a lot to do with the business of political marriages of those olden times. And the authors of the Bible were in my view, the first Bowdlerizer's of humanity and masters of fabricating some nice stories of love, because they were too shy to tell the naked truth about political marriages. As an aside: This was also the invention of Political Correctness. There is really nothing new under the sun, when it was really invented at least 5000 to 4000 years ago. Back then it was just Political Mythology, and this is just the same as present-day Political Correctness. And the authors of the Bible knew this business in and out. You will understand this business of Bowdler'izing deeper down, when you read all the stories in the Bible of who knew whom, so many good girl friends around whom you just got to know each other a little bit better... Er, meaning a bit of Carnal Knowledge. E.g. Adam knew Eve, Abraham knew Sarai, and Abraham knew Hagar. Who was just an Egyptian princess whom he had obtained from the Harem of whatsoever Pharao who was the ruler of Egypt at that time. For the business of friendly political relations. Now from this business of knowing Hagar and Sarai, there it came to pass, oh wonder oh wonder... I have no idea how from knowing someone, there could arise some sons. It must really have been a very heavenly miracle, and this miracle produced some sons: Isaak and Ishmael. The first one would go on to on to sire the tribe of Israel, and the other one would go on to sire the tribe of the Arabs. So that for the next about 3-4 Millenia, those tribes hated each other as much as they were capable of. You better don't believe the Bowdlerized stories of the Bible, and you have to do a lot of double-thinking to get to the bottoms of this business. Or to say it in another way: To get to the nooks of Granny.

On Sacred Sex

The only one account of Antiquity which was not so much Bowdlerized, was the Mythology of Gilgamesh. Because at those very very olden times, about 5000 to 7000 years back, people thought that Sex was Divine, and so they had so many Gods and Goddesses celebrating the business of Sacred Sex. And the local priesthood had some very special places called Ziggurats, on which tops were some quite comfortable beds, for the Priests to celebrate the most Holy Business of Sacred Sex with the Divinity.

http://www.mayaswatidevi.it/en/divine-feminine/sacred-sexuality

https://www.thesoulmatrix.com/2018/03/01/sacred-sexual-energy/

https://www.druidry.org/library/gods-goddesses/sacred-sex-and-goddess-and-god-beltane

http://www.templeofauthenticdivinity.com/tantra-using-sexuality-in-a-spiritual-practice

https://en.wikipedia.org/wiki/Neotantra

https://en.wikipedia.org/wiki/Tantra

Tantra (Sanskrit: तन्त्र) literally means "loom, warp, weave".^[14][1][15]

The connotation of the word tantra to mean an esoteric practice or religious ritualism is a colonial eraEuropean invention.^[16][17][18] The term is based on the metaphor of weaving, states Ron Barrett, where the Sanskrit root tan means the warping of threads on a loom.^[1] It implies "interweaving of traditions and teachings as threads" into a text, technique or practice.^[1][15]

The word appears in the hymns of the Rigveda such as in 10.71, with the meaning of "warp (weaving)".^[14][19] It is found in many other Vedic era texts, such as in section 10.7.42 of the Atharvavedaand many Brahmanas.^[14][20] In these and post-Vedic texts, the contextual meaning of Tantra is that which is "principal or essential part, main point, model, framework, feature".^[14] In the Smritis and epicsof Hinduism (and Jainism), the term means "doctrine, rule, theory, method, technique or chapter" and the word appears both as a separate word and as a common suffix, such as atma-tantra meaning "doctrine or theory of Atman (soul, self)".^[14][20]

The term "Tantra" after about 500 BC, in Buddhism, Hinduism and Jainism is a bibliographic category, just like the word Sutra (which means "sewing together", mirroring the metaphor of "weaving together" in Tantra). The same Buddhist texts are sometimes referred to as tantra or sutra; for example, Vairocabhisambodhi-tantra is also referred to as Vairocabhisambodhi-sutra.^[21] The various contextual meanings of the word Tantra vary with the Indian text and are summarized in the appended table.

Back to Babylon and Co. and Sacred Sex

And lo and behold, when a woman went to the Babylonian School of Divinity Studies, as their graduation ceremony, she had to serve some random strangers, with some Divine Love, er, I mean Divine Sex. But since sex was divine, this was exactly like the High Office ceremony of Christianity. I think I would rather have been a heathen in those un-Bowdlerized happy times of the long-long gone deep Antiquity.

https://en.wikipedia.org/wiki/Graduation

This was really about 5000 to 7000 years back. But in Babylon, it lasted until about 500 BCE. Tragically, when the Hebrews finally got to Babylon, on their tourism excursions, with the friendly help of the Babylonian Tourism Operators... And only the politically correct authors of the Holy Bible made some grisly business of this that the poor Jews were forced into captivity in Babylon. It was just the other way round. There was a friendly delegation from Bablyon who had invited some good Hebrew merchants and sooth-sayers er, Soteriologist, to expand their business a little bit into Babylon. And of course the good Hebrews immediately realized what a great opportunity it was to expand their businesses there. So it came to pass that whole hordes of Hebrews descended upon poor Babylon, and lo and behold, quite soon afterwards, the Hebrews had driven so many local businesses out of the competition. And then the local populace became "just a little bit" resentful of those superior business-men of the Hebrewe. And the rest is, as we may say the political his-story of Neurolinguistic Reframing of a story until it became just the polar opposite of what it was originally. So, Political Propaganda was invented quite early on, and the Holy Bible is the largest piece of Political Propaganda which only some very cunning Jewish minds could concoct. As the proverb says: Si non e vero e bon trovato. [805]

https://en.wikipedia.org/wiki/Babylonian_captivity

They thought this was the work of Satan and they concocted some Biblical stories what they would have done with the Babylonians, if they only had had the power to do this. First was the story of the Tower of Babylon, then the Dream of Nabuchondosor, and then the story of the Whore of Babylon. It came until much later that Babylon was finally destroyed. If the Hebrew God YHVH was so heavily bent on destroying Babylon, why did this God take such a long time? Only Heaven knows that part of the story. It was around 539 BCE as it says in the wikipedia. And it was with the friendly help of the Persians and the Achaemenid Empire under Cyrus the Great. And he even granted the Hebrews who were resident in Babylon at that time the privilege to return to Judaea. But most of them just didn't want to go to their now far far away home of the backwater of their Fatherland... and they had already for just some time converted their tourism expedition, into a rather succesful business enterprise. So they wanted to have none whatsoever business to return to that backwater desolate pitch of land that was called Judaea or Palestine. They had built up such a good business in Babylon, and then later in the times of the great Persian empire, in all the major cities of that empire. So it came to pass, that the Hebrew nation was the first (nearly so) globalized Religion, about 2300 years before anyone could think of something like Globalization. We have to consult our good Spengler on this, because Spengler knew more about this, than all his predecessor and contemporary historians.

Spengler (1980, 812): "Die Zerstörung Jerusalems traf nur einen sehr kleinen Teil der Nation und politisch wie geistig bei weitem den unbedeutendsten. ... [das jüdische Volk] ... lebte seit Jahrhunderten und nicht allein, sondern zugleich mit dem persischen und anderen Völkern, in einer Form, die an kein Land gebunden war."

Dies ist auch ein Gegenbeispiel zu der allgemein falschen Interpretation von Spenglers Werk, dass er die Schicksale von Völkern immer mit ihrer Landschaft in Verbindung sah. Siehe Spengler (1980, 809): ... [die Heimkehr der Juden aus Babylon] ...

"Die Heimziehenden sind die Wenigsten, die Hartköpfigen, die Eiferer. Es waren 40.000, mit Weib und Kind. Das kann kein Zehntel, nicht einmal ein Zwanzigstel der Gesamtzahl gewesen sein."

The Business Opportunities and then the Globalization of the Business

So I would draw an intermediate conclusion. This is the business of Double Thinking the Bible, and to do some Neurolinguistic Reframing with this (not so his-) story. The authors of the Bible had of course their task that every historian has to do at the behest of their superiors, to bend and shape and Bowdlerize the history of the Hebrew tribes, such that it made a good impression on their Superior Superior, their God YHVH. Because of course their God would have thought quite badly if He had found out that the majority of the Hebrews in Babylon had thought it otherwise in their mInds... than to return to the spiritual home which was resided over by the All-powerful god YHVY, but especially his "Boden Personal" meaning the ground staff of the Spiritual Aeroplane Carrier that existed in Judaea for quite some time now. Er I mean the priests, since who else between Heaven and Hell would profit from the business of YHVY than the priests?

So the Hebrews in Babylon had thought... that it is better not to miss some good Business Opportunities for which they had ample occasions to do in all those Empires that were there. And all the following Empires of Humanity. Until it came to pass around and about the year 1800 CE when the Hebrews, who now called themselves the Jews, were able to expand their business onto a truly Globalized manner. That was the business of the Rothschild Family. It came to pass that ome Rothschild had the splendid idea to buy some messenger pigeons... Because the whole of the Londong stock exchange brokers were standing on their toes, and there were fortunes to be made and lost at the Battle of Waterloo. So it came to pass on Sunday, 18 June 1815, that the messenger or racing pigeons were put to good use. So the nice Herr Rothschild became the wealthiest banker in the whole of Europe and pretty soon afterwards the family Rothschild became probably the wealthiest bankers in the whole world. I propose that the messenger or racing pigeons should immediately be allowed to ascend into the Jewish heaven of sacred animals.

I just made quite a nice discovery when I called the Google www translator about the word Brieftauben, and it said exactly this quote below. Now isn't that quite humorous? I needed quite some time to decrypt this:

Brief means letter, taub'en means deaf. Sometimes I think that the Google www translator has some kind of nice humor.

brieftauben = letter deaf

https://www.google.com/search?source=hp&ei=E3cBXdbVCI_16QTM7rmwBg&q=brieftauben+translate+english&oq=brieftauben+translate+&gs_l=psy-ab.3.1.33i160l2.322.15422..19877...2.0..0.185.2399.16j8......0....2j1..gws-wiz.....0..0i203j0i22i30j35i39j0i67j0i131j0j35i39i19j0i10.ObvxM__b9yM

https://en.wikipedia.org/wiki/Battle_of_Waterloo

The Battle of Waterloo was fought on Sunday, 18 June 1815 near Waterloo in Belgium, part of the United Kingdom of the Netherlands at the time. A French army under the command of Napoleon Bonaparte was defeated by two of the armies of the Seventh Coalition: a British-led allied army under the command of the Duke of Wellington, and a Prussian army under the command of Field Marshal Blücher. The battle marked the end of the Napoleonic Wars.

https://en.wikipedia.org/wiki/Rothschild_family

The Rothschild family (/ˈrɒθstʃaɪld/) is a wealthy Jewish family descending from Mayer Amschel Rothschild (1744–1812), a court factor to the German Landgraves of Hesse-Kassel in the Free City of Frankfurt, Holy Roman Empire, who established his banking business in the 1760s.^[2]^{Unlike most previous court factors, Rothschild
managed to bequeath his wealth and established an international banking family through his
five sons,}^[3]^{who established themselves in London, Paris, Frankfurt, Vienna,
and Naples.
The family was elevated to noble rank in the Holy Roman
Empire and the United
Kingdom.}^[4][5]

During the 19th century, the Rothschild family possessed the largest private fortune in the world, as well as in modern world history.^[6][7][8]^{The family's wealth was divided among various
descendants,}^[9]^{and today their interests cover a diverse range
of fields, including financial services, real estate, mining, energy, mixed
farming, winemaking and nonprofits.}^[10][11]

The Rothschild family has frequently been the subject of conspiracy theories, many of which have antisemitic origins.^[12]

https://en.wikipedia.org/wiki/Babylon

https://en.wikipedia.org/wiki/Fall_of_Babylon

The Fall of Babylon denotes the end of the Neo-Babylonian Empire after it was conquered by the Achaemenid Empire in 539 BCE.

Nabonidus (Nabû-na'id, 556–539 BCE), son of the Assyrian priestess Adda-Guppi,^[1] came to the throne in 556 BCE, after overthrowing the young king Labashi-Marduk. For long periods he entrusted rule to his son, prince and coregent Belshazzar, who was a capable soldier, but a poor politician. All of this left him somewhat unpopular with many of his subjects, particularly the priesthood and the military class.^[2] To the east, the Achaemenid Empire had been growing in strength. In 539 BCE, Cyrus the Great invaded Babylonia, turning it into a satrapy of the Achaemenid Empire. Cyrus then claimed to be the legitimate successor of the ancient Babylonian kings and became popular in Babylon itself, in contrast to Nabonidus.^[3][4]

Back to the Hebrews of the Olden Times

The poor Hebrews of the Olden Times could never understand that Sex could be Divine. And they just thought that Divine Sex was the work of the Satan or the Devil. Because their God YHVH didn't have a wife, and his Angels (Eu-Angelos) were Sex-Less. In some very very olden times (around 2000 to 3000 BCE) even that was different, and there was a wife of God. But those ancient mythologies had been expurgated from the collective memoriy of the Hebrews at least around the years 2000 to 1500 BCE. We only know that we know NOTHING, as Sokrates would have said.

https://en.wikipedia.org/wiki/Satan

Satan,^[a] also known as the Devil,^[b] is an entity in the Abrahamic religions that seduces humans into sin or falsehood. In Christianity and Islam, he is usually seen as either a fallen angel or a jinn, who used to possess great piety and beauty, but rebelled against God, who nevertheless allows him temporary power over the fallen world and a host of demons. In Judaism, Satan is typically regarded as a metaphor for the yetzer hara, or "evil inclination", or as an agent subservient to God.

A figure known as "the satan" first appears in the Tanakh as a heavenly prosecutor, a member of the sons of God subordinate to Yahweh, who prosecutes the nation of Judah in the heavenly court and tests the loyalty of Yahweh's followers by forcing them to suffer. During the intertestamental period, possibly due to influence from the Zoroastrian figure of Angra Mainyu, the satan developed into a malevolent entity with abhorrent qualities in dualistic opposition to God. In the apocryphal Book of Jubilees, Yahweh grants the satan (referred to as Mastema) authority over a group of fallen angels, or their offspring, to tempt humans to sin and punish them. In the Synoptic Gospels, Satan tempts Jesus in the desert and is identified as the cause of illness and temptation. In the Book of Revelation, Satan appears as a Great Red Dragon, who is defeated by Michael the Archangel and cast down from Heaven. He is later bound for one thousand years, but is briefly set free before being ultimately defeated and cast into the Lake of Fire.

...

The original Hebrew term sâtan (Hebrew: שָּׂטָן‎) is a generic noun meaning "accuser" or "adversary",^[7][8] which is used throughout the Hebrew Bible to refer to ordinary human adversaries,^[9][8] as well as a specific supernatural entity.^[9][8] The word is derived from a verb meaning primarily "to obstruct, oppose".^[10] When it is used without the definite article (simply satan), the word can refer to any accuser,^[9] but when it is used with the definite article (ha-satan), it usually refers specifically to the heavenly accuser: the satan.^[9]

Ha-Satan with the definite article occurs 13 times in the Masoretic Text, in two books of the Hebrew Bible: Job ch. 1–2 (10×)^[11] and Zechariah 3:1–2 (3×).^[12] Satan without the definite article is used in 10 instances, of which two are translated diabolos in the Septuagint and "Satan" in the King James Version (KJV):

1 Chronicles 21:1, "Satan stood up against Israel" (KJV) or "And there standeth up an adversary against Israel" (Young's Literal Translation)^[13]

Psalm 109:6b "and let Satan stand at his right hand" (KJV)^[14] or "let an accuser stand at his right hand." (ESV, etc.)

The word "satan" does not occur in the Book of Genesis, which mentions only a talking serpent and does not identify the serpent with any supernatural entity.^[15] The first occurrence of the word "satan" in the Hebrew Bible in reference to a supernatural figure comes from Numbers 22:22,^[16] which describes the Angel of Yahweh confronting Balaam on his donkey:^[6] "Balaam's departure aroused the wrath of Elohim, and the Angel of Yahweh stood in the road as a satan against him."^[16] In 2 Samuel 24, Yahweh sends the "Angel of Yahweh" to inflict a plague against Israel for three days, killing 70,000 people as punishment for David having taken a census without his approval.^[17] 1 Chronicles 21:1 repeats this story,^[17] but replaces the "Angel of Yahweh" with an entity referred to as "a satan".^[17]

Some words on the Babylonian captivity or the Babylonian exile

https://en.wikipedia.org/wiki/Babylonian_captivity

The Babylonian captivity or Babylonian exile is the period in Jewish history during which a number of people from the ancient Kingdom of Judah were captives in Babylonia. After the Battle of Carchemish in 605 BCE, King Nebuchadnezzar of Babylon besieged Jerusalem, resulting in tribute being paid by King Jehoiakim.^[1] Jehoiakim refused to pay tribute in Nebuchadnezzar's fourth year, which led to another siege in Nebuchadnezzar's seventh year, culminating with the death of Jehoiakim and the exile of King Jeconiah, his court and many others; Jeconiah's successor Zedekiah and others were exiled in Nebuchadnezzar's eighteenth year; a later deportation occurred in Nebuchadnezzar's twenty-third year. The dates, numbers of deportations, and numbers of deportees given in the biblical accounts vary.^[2]These deportations are dated to 597 BCE for the first, with others dated at 587/586 BCE, and 582/581 BCE respectively.^[3]

After the fall of Babylon to the Persian king Cyrus the Great in 539 BCE, exiled Judeans were permitted to return to Judah.^[4][5] According to the biblical book of Ezra, construction of the second temple in Jerusalem began around 537 BCE. All these events are considered significant in Jewish history and culture, and had a far-reaching impact on the development of Judaism.

Archaeological studies have revealed that not all of the population of Judah was deported, and that, although Jerusalem was utterly destroyed, other parts of Judah continued to be inhabited during the period of the exile.^[6] The return of the exiles was a gradual process rather than a single event, and many of the deportees or their descendants did not return, becoming the ancestors of the Iraqi Jews.

Some more dangling ends and pieces

Some more dangling ends and pieces. It is pretty much impossible to bring this rat's nest of inter-tangled stories of his- or someone-other stories into any kind of order. Because the order of the rat's nest is the dis-order and there is no possibility to force any kind of order into this. Because this would be the Procrustes kind of order. And anyone who wants to be a little bit honest that it is impossible to force order onto something that is by its very nature dis-order, knows that he better stay away from the futile venture of trying to order the dis-orderly.

https://en.wiktionary.org/wiki/rat%27s_nest

rat's nest (plural rat's nests)

(idiomatic) Something that is excessively complicated, entangled, or disorderly.

(idiomatic, computing, often hyphenated when used attributively) A software or hardware system whose design lacks organized structure, making it difficult to understand and maintain.

https://de.wikipedia.org/wiki/Datei:Rattennest.png

https://commons.wikimedia.org/wiki/File:Rats_nest_diagram.JPG

https://www.quora.com/What-are-Wikipedias-flaws

On the Gilgamesh Mythology

https://en.wikipedia.org/wiki/Gilgamesh

Gilgamesh^[a] was a historical king of the Sumerian city-state of Uruk, a major hero in ancient Mesopotamian mythology, and the protagonist of the Epic of Gilgamesh, an epic poem written in Akkadian during the late second millennium BC. He probably ruled sometime between 2800 and 2500 BC and was posthumously deified. He became a major figure in Sumerian legends during the Third Dynasty of Ur (c. 2112 – c. 2004 BC). Tales of Gilgamesh's legendary exploits are narrated in five surviving Sumerian poems. The earliest of these is probably Gilgamesh, Enkidu, and the Netherworld, in which Gilgamesh comes to the aid of the goddess Inanna and drives away the creatures infesting her huluppu tree. She gives him two unknown objects called a mikku and a pikku, which he loses. After Enkidu's death, his shade tells Gilgamesh about the bleak conditions in the Underworld. The poem Gilgamesh and Agga describes Gilgamesh's revolt against his overlord King Agga. Other Sumerian poems relate Gilgamesh's defeat of the ogre Huwawa and the Bull of Heaven and a fifth, poorly preserved one apparently describes his death and funeral.

In later Babylonian times, these stories began to be woven into a connected narrative. The standard Akkadian Epic of Gilgamesh was composed by a scribe named Sîn-lēqi-unninni, probably during the Middle Babylonian Period (c. 1600 – c. 1155 BC), based on much older source material. In the epic, Gilgamesh is a demigod of superhuman strength who befriends the wildman Enkidu. Together, they go on adventures, defeating Humbaba (the East Semitic name for Huwawa) and the Bull of Heaven, who, in the epic, is sent to attack them by Ishtar (the East Semitic equivalent of Inanna) after Gilgamesh rejects her offer for him to become her consort. After Enkidu dies of a disease sent as punishment from the gods, Gilgamesh becomes afraid of his own death, and visits the sage Utnapishtim, the survivor of the Great Flood, hoping to find immortality. Gilgamesh repeatedly fails the trials set before him and returns home to Uruk, realizing that immortality is beyond his reach.

On the Psalms of Solomon

https://en.wikipedia.org/wiki/Queen_of_Sheba

https://en.wikipedia.org/wiki/Psalms_of_Solomon

One of the apocryphal books, the Psalms of Solomon is a group of eighteen psalms (religious songs or poems) written in the first and/or second centuries BC that are not part of any current scriptural canon (they are, however, found in copies of the Peshitta and the Septuagint).^[1]

Politically, the Psalms of Solomon are anti-Maccabee, and some psalms in the collection show a clear awareness of the Roman conquest of Jerusalem under Pompey in 63 BC, metaphorically treating him as a dragon who had been sent by God to punish the Maccabees. Some of the psalms are messianic, in the Jewish sense (clearly referring to a mortal that happens to be divinely assisted, much like Moses), but the majority are concerned less with the world at large, and more with individual behavior, expressing a belief that repentance for unintended sins will return them to God's favor.

There have been attempts to link the text both to the Essenes of Qumran, who separated themselves from what they saw as a wicked world, and alternately to the Pharisees in opposition to the Sadducees who generally supported the Maccabees.

https://en.wikisource.org/wiki/Catholic_Encyclopedia_(1913)/Psalms_of_Solomon

Eighteen apocryphal psalms, extant in Greek, probably translated from a Hebrew, or an Aramaic original, commonly assigned to the first century B.C. They contain little of originality, and are, for the most part, centos drawn from the psalms of David. In them Messianic hope is not bright; a gloom enshrouds that hope - the gloom caused by Pompey's siege of Jerusalem [see APOCRYPHA, I (3)].

History

The existence of these apocryphal odes was known by various references. The pseudo-Athanasian Synopsis Sanctæ Scripturæ (sixth century) lists the "Antilegomena" and adds syn ekeinois de kai tauta herimentai . . . . . psalmoi kai ode Solomontos. The "Stichometry" of Nicephorus, Patriarch of Constantinople (beginning in the ninth century), in like manner includes among the "Antilegomena", "the Psalms and Odes of Solomon containing 2100 stichoi". It may be that these odes are the new psalm-book written for Marcion and excluded from the Muratorian Canon (end of the second century). The psalmoi idiotikoi, prohibited as non-canonical by the Council of Laodicea (c. A.D. 360), if taken as "psalms of personal experience", might readily be the "Odes of Solomon". Lactantius (Div. inst., IV, iii) writes: "Solomon ita dicit: Infirmatus est uterus Virginus et accepit foetum et gravata est, et facta est in multa miseratione mater virgo". In the MSS. of Lactantius the gloss is added in Ode undevigesimo, or in Psalmo undevigesimo. Ode XIX, verse 6, of the Syriac translation (discovered by Harris) reads: "the Spirit opened the womb of the virgin, and she conceived and brought forth, and the virgin became a Mother with many virtues. Lacantius is clearly citing a Latin translation of the Odes of Solomon, done by the beginning of the fourth century A.D. The Sahidic "Pistis Sophia", a Gnostic work of the Copts of the latter part of the third century, uses the "Odes of Solomon" as canonical Scripture. Harris (p. 81) thinks that he has found traces of the Odes in Saints Iræneus and Clement of Alexandria. These important apocryphal writings had been lost for centuries until they were discovered and published (1909) by J. Ronald Harris, after they had lain on his shelves for two years in a heap of Syriac MSS. bought from the neighbourhood of the Tigris. The Syriac manuscript of the odes is of paper probably three or four hundred years old, containing the "Psalms of Solomon", the odes (incomplete in the beginning and the end), coarsely written, pointed here and there in the Nestorian manner, and at times with the Jacobite vowels.

I just leave out Abraham and his nice family

I just leave out the stories of Abraham and his Genealogy (his family tree in the wikipedia) and his nice descendant family because they are so numerous and so quarrelsome. To meddle with these affairs is very dangerous indeed. I should better not tread where no Angel dares to tread. One should tread very very lightly or otherwise...

I just repeat the story above. Abraham had some sons: Isaak and Ishmael. The first one would go on to on to sire the tribe of Israel, and the other one would go on to sire the tribe of the Arabs. So that for the next about 3-4 Millenia, those tribes hated each other as much as they were capable of. You better don't believe the Bowdlerized stories of the Bible, and you have to do a lot of double-thinking to get to the bottoms of this business. Or to say it in another way: To get to the nooks of Granny.

https://en.wikipedia.org/wiki/Abraham

https://en.wikipedia.org/wiki/Abraham%27s_family_tree

https://www.learnreligions.com/ishmael-first-son-of-abraham-701155

https://en.wikipedia.org/wiki/Isaac

On the Sexual-Capital-Accumulation-OEconomy

http://www.noologie.de/diadenk.htm#_Toc512642095

See my chapter on the Sexual-Capital-Accumulation-Oekonomy in the Ages of Paleo-Humanity in diadenk.htm. Indeed if the poor Marx would have ever heard about this, he would make so many gyrations in his grave. Because he never thought about the business of Sexual-Capital-Accumulation because he as a proper Jew, was only concerned with money, or the Capital, as he had called it. And love of the romantic kind occurred sometimes in Jewish history but not very often because one married for Business Connections just like the Rothschilds did. And Marx knew next to nothing about Paleo-Anthropology. He may be excused for this. Because the stories in the Bible don't tell us very much about the business of the Sexual-Capital. They were so much Bowdlerized by the faithful authors of the Bible hat next to nothing useful could be extracted from the Bible. Even though the King Solomon had a pretty nice big Harem as most of the Kings and Super-Potentates in almost all the history of Humanity had ist. The Really Only Exception to that rule was the Rule of the Queen of the British Empire Queen Victoria and her faithful husband Albert. And that was about it in the whole his-story of the Marriages of the all Royalties of all of Humanity. I know this for pretty sure enough. And the poor Albert had just died too early on, before he could have developed some side-thoughts about fidelity or faithfulness in a Royal Marriage...

I have just a little tale to tell about the Queen Victoria when she had sex the first time with her Albert. She then said it loudly for all the Courtiers of the Royal Court to hear it clearly:

"This is just too good for the masses" and then she went on to develop her kind of Victorian Prudishness, so that she finally had ordered her staff to cover all the naked chair legs with black cloth, so that no-one would be ashamed of the sight of a naked chair leg. And since the twisted paths of the sexual morality of humanity may take us... We are just about to witness the return of the Victorian Morality under the guise of Political Correctnes and the Rule of Feminism, whatever that may be. I am sure that this is Pure Victorian Morality.

https://en.wikipedia.org/wiki/Victorian_morality

Victorian morality is a distillation of the moral views of people living during the time of Queen Victoria's reign (1837–1901), the Victorian era, and of the moral climate of Great Britain in the mid-19th century in general. The British sought to bring these values to the British Empire. Historian Harold Perkin writes:

Between 1780 and 1850 the English ceased to be one of the most aggressive, brutal, rowdy, outspoken, riotous, cruel and bloodthirsty nations in the world and became one of the most inhibited, polite, orderly, tender-minded, prudish and hypocritical. The transformation diminished cruelty to animals, criminals, lunatics, and children (in that order); suppressed many cruel sports and games, such as bull-baiting and cock-fighting, as well as innocent amusements, including many fairs and wakes; rid the penal code of about two hundred capital offences, abolished transportation [of criminals to Australia], and cleaned up the prisons; turned Sunday into a day of prayer for some and mortification for all.^[1]

Victorian values emerged in all classes and reached all facets of Victorian living. The values of the period—which can be classed as religion, morality, Evangelicalism, industrial work ethic, and personal improvement—took root in Victorian morality. Current plays and all literature—including old classics like Shakespeare—were cleansed of naughtiness, or "bowdlerized."

Contemporary historians have generally come to regard the Victorian era as a time of many conflicts, such as the widespread cultivation of an outward appearance of dignity and restraint, together with serious debates about exactly how the new morality should be implemented. The international slave trade was abolished, and this ban was enforced by the Royal Navy. Slavery was ended in all the British colonies, child labour was ended in British factories, and a long debate ensued regarding whether prostitution should be totally abolished or tightly regulated. Homosexuality remained illegal.

As of the turn of the 21st century, the term "Victorian morality" can describe any set of values that espouse sexual restraint, low tolerance of crime and a strict social code of conduct.

The marriage of Queen Victoria and Albert

https://www.historyextra.com/period/victorian/queen-victoria-marriage-prince-albert-unhappy-husband/

Victoria and Albert: a marriage of misery?

Queen Victoria married her husband of 21 years, Prince Albert, on 10 February 1840 in St James’s Palace chapel, in what was the first marriage of a reigning queen of England since Mary I in 1554. To the outside world, Queen Victoria and Prince Albert were the golden couple, exemplars of traditional family values. Yet, as Jane Ridley reveals, behind the romanticised veneer, Albert's thirst for power was putting the marriage under intense pressure…

After the sudden and tragic death of Prince Albert in 1861, the grief-stricken Queen Victoria dedicated herself to memorialising her marriage as a perfect union. She herself composed large parts of the first biography, The Early Years of the Prince Consort (1867). At Frogmore, the royal burial ground at Windsor, she built a mausoleum and commissioned the sculptor Marochetti to create effigies of herself and the prince lying side-by-side – though it would be another 40 years before she would take her place beside her beloved Albert. Thanks, in part, to the queen’s efforts, her marriage to Albert, prince of the German duchy of Saxe-Coburg and Gotha, came to be seen as one of the great love matches of all time, celebrated (with varying degrees of accuracy) in films such as The Young Victoria and, more recently, the ITV drama Victoria.

https://www.quora.com/Was-Prince-Albert-ever-unfaithful-to-Queen-Victoria

No. He was never unfaithful to her.

The truth is, up until Queen Victoria’s reign the Royal Family had been largely delinquent in their behavior and were certainly not exhibiting the type of behaviour that is expected of them today. Until then all state and ceremonial portraits depicting a monarch showed them decorated in medals or exhibiting regal traits i.e. George IV...

Queen Victoria married the love of her life in 1840 when she married Prince Albert of Saxe-Coburg-Gotha. Prince Albert’s childhood had been marred by the unhappy marriage of his own Parents. His Father Ernst III was a known philanderer and he eventually became tired of Albert’s Mother Louise. The couple eventually separated in 1824 and Princess Louise was forced to leave her young children behind which was a memory that Albert would never forget.

On his own marriage in 1840, Albert began attempting to modernize the Royal Family by abandoning the image of a delinquent family and presenting a new image of a happy family life. In doing this he hoped to present the Royal Family as a trend setter i.e. an example to be followed whilst also being everything his Father’s court was not. The traditional image of gallantry in official photographs was replaced with a normal solid image of a family united in love i.e. Queen Victoria and Prince Albert’s portrait below.

And then some thoughts on: The business of Marriage in Royal Families

The business of Marriage in Royal Families was "only a little bit different" from that in the not-so-aristocratic families. Or maybe it was pretty much the same. A farmer liked to marry his daughter to some son of another farmer family to keep his farm together or even enlarge it a little bit with some land and some horses. This is a very hotly debated theme in the History of Property, because some laws stated the primogenitur, meaning that the eldest son inherited it all. This was the traditional Germanic law. And it ensured it that there were a lot of superflous sons who had no land, and they were fodder for the clergy where they could have some carreer, or they became mercenaries or sea-men, which did some good for the exploration of the whole world in the business of European Expansion on all continents, and then doing some colonizing and exploiting and exterminating the autochthonous peoples as much as they could.

A side line to the Colony of Kongo, personal property of King Leopold II

The most superior achievement of them all was by the King Leopold II of Belgium, who was quite a late-comer at the business of exploitation of his personal property of the Belgian Kongo. This was in the late 19th century, and it topped all the other brutalities of all the other colonizers by at least an order of magnitude of brutality. Therefore the poor Belgians revered their nice king Leopold II so much, because he had brought such a wealth upon this formerly very poor country of the not-so-united Wallonia and Fleming (Flamish) lands of Belgium. The historical fact is that the Wallonians (French speakers) and the Flamish (Dutch speakers) like each other about as much as the Arabs and Jews (er the Israelis) like each other. Historically that was in the territories of the former Roman Province of Greater Judaea, which covered quite a bit more land than present-day Israel and the Palestine areas, like parts of present-day Syria, and parts of Jordania. Just to continue this thread of thought a little more: The Capital of the EU (not-so-union) is Brussels, the capial of a deeply divided country by ethnic lines. So this forebodes a dire future for the EU, I would say. Because ethnic strife and division is ingrained deeply in the Belgian Collective Unconscious. And the situation is not really improved upon by the fact that there is a very heavy factor of rapidly rising ethnic tension: In the cities there is such a sizeable Muslim population that there will be soon an ethnic tripartition of Belgium, and the majority ethnic constitution in the larger cities will be fundamentally fundamental Muslim. I would call this a very interesting scenario for a Brave New World Indeed, which the poor Aldous Huxley would have never been able to think of.

https://en.wikipedia.org/wiki/Partition_of_Belgium

The partition of Belgium is a hypothetical situation which has been discussed by both Belgian and international media envisioning a split of the country along linguistic divisions, with each of the Flemish Community (Flanders) and the French-speaking Community (Wallonia) either becoming independent states or, historically,^[1][2] joining the Netherlands and France, respectively.^[3][4][5] Both communities currently have a large degree of autonomy within the Belgian federation.

Complicating questions of partition are the status in a partitioned Belgium of Brussels — currently an autonomous bilingual region of itself — and the minority German-speaking Community.

The territories corresponding to the modern Belgian, Dutch and Luxembourgish states are collectively called the Low Countries. They emerged at the end of the Middle Ages as a set of more or less independent fiefdoms loosely linked to the Kingdom of France and the Holy Roman Empire. The southern part of this region—the Southern Netherlands, the Prince-Bishopric of Liège, the Imperial Abbey of Stavelot-Malmedy and the Duchy of Bouillon—was partitioned both politically (into many fiefdoms), and linguistically (into the Romanic and Germanic Sprachräume). The feudal borders did not match the linguistic borders, and some fiefdoms were divided into Francophone and Germanic regions. However, the ruling aristocracy, which usually spoke languages other than the population, did not much bother about these language-related disparities. After the 1581 secession of the Dutch Republic in the northern Low Countries, French progressively emerged in the Southern Netherlands under the influence of the Habsburg nobility and, later, of the French invasions, as the upper class language, not only at the court but also in the administration and in the political circles.

Antagonism between speakers of French and Dutch increased after the independence of Belgium in 1830, when residents of the Southern Netherlands rebelled against the newfound hegemony of the northern provinces of the United Kingdom of the Netherlands. Major European powers were divided in opinion over the fallout of the revolution. Ultimately, the state of Belgium, composed of provinces of both French-speaking and Dutch-speaking people, gained independence as a buffer state between France and the Netherlands. French became the sole official language. Dutch speakers demanded equal rights beginning in the late 19th century, but these were only introduced gradually throughout the 20th century. While postage stamps became bilingual in 1893, it was not until 1967 that an official Dutch version of the Constitution was accepted.^[6] Since independence, socio-economic imbalances have fueled resentment between the two communities.^[7]^[8]

Das Grauen, das der Kongo war und immer noch ist

Das Kongogräuel, er, I would rather call it: "Das Grauen das der Kongo war und immer noch ist".

Verhältnisse im Kongo-Freistaat

Nach dem Erwerb des Kongos wurde dieser in 15 Distrikte mit jeweiligen Unterzonen eingeteilt. Diese wurden von im Kongo ansässigen Generalgouverneuren und einem Vizegouverneur kontrolliert, welche wiederum ihre Befehle aus Belgien bekamen. Um das riesige Gebiet zu kontrollieren, wurden an verschiedenen strategisch wichtigen Punkten (z. B. an Fernhandelsrouten) militärische sowie administrative Posten errichtet. Dies führte zu einer regionalen Unterscheidung der Präsenz der Kolonialherrschaft.^[3]

Da es aufgrund der schieren Größe des Gebietes nicht möglich war, dieses durch europäische Truppen und Beamte zu organisieren bzw. zu kontrollieren, warb Leopold II. verschiedene ansässige Warlords, Führer sowie afrikanische Söldner an. Den Höhepunkt fanden diese Anwerbungen in der Gründung der Force Publique. Dies war eine bewaffnete Söldnertruppe mit rund 19.000 afrikanischen Soldaten, welche von europäischen Offizieren geführt wurden. Ab 1896 wurden Gerichtshöfe (ein Hauptgerichtshof in Boma sowie acht Untergerichtshöfe) gegründet. Nicht zuletzt sollten diese Gerichte eine rechtliche Legitimation der Handlungen der Kolonialadministration bieten. Allerdings wurden auch Konzessionen an weitere Privatfirmen vergeben. In den diesen zugesprochenen Gebieten besaßen diese Unternehmen nicht nur ein Handelsmonopol, sondern übten de facto auch die Gerichtsbarkeit aus. Die dem König nahestehenden Handelsgemeinschaften durften sogar eigenständige Truppen ausheben. Beispiele für solche Unternehmen waren die Abir Congo Company, die Compagnie du Katanga oder die Compagnie des Grands Lacs.^[4] Außerdem schlug König Leopold ein riesiges Gebiet von 250.000 km² als Krondömane seinem privaten Besitz zu.

Seit 1891 wurden dann verschiedene Dekrete erlassen, welche z. B. dem belgischen König alle noch nicht kultivierten Gebiete direkt zusprachen, Importzölle erhöhten oder auch Pro-Kopf-Steuern etablierten. Diese mussten in Naturalien wie Elfenbein oder Kautschuk abgeleistet werden, was faktisch bedeutete, dass jeder Kongolese eine bestimmte Menge an Naturalien an die Kolonialherrschaft abzugeben hatte. Da jedoch seit 1892 die Jagd auf Elefanten den Kongolesen verboten worden war, bedeutete dies einen indirekten Zwang zur Kautschukernte.^[5]

Es entstanden riesige Kautschukplantagen, die die traditionelle Wirtschaftsform zerstörten und die Bevölkerung abhängig von Nahrungsmittellieferungen durch die belgischen Unternehmen machte. Um die Arbeiter zu zwingen, so viel Kautschuk wie möglich zu sammeln, wählten die belgischen Kolonialherren die Geiselhaft als Zwangsinstrument. Ein einfaches Aneinanderketten der Arbeiter war nicht immer praktikabel, weil sie bei der Arbeit auf die Bäume klettern mussten.

Verbrechen gegen die Bevölkerung

Die Gewalttaten gegen die ansässige Bevölkerung waren mannigfaltig. Anlässe für diese gewalttätigen Ausbrüche der Verwaltungsorgane gab es dabei vielfältige, so konnte es von kleinsten Verstößen, wie nicht vollständig erreichten Ertragsquoten, bis hin zu Aufständen für jegliche vermeintliche Auflehnung oder Nichtbefolgung der Befehle der Machthaber zu brutalen Bestrafungen kommen.

Jedem Dorf wurden Lieferquoten und -fristen auferlegt (entweder in zwei oder in vier Wochen – je nach Entfernung des Dorfes von der nächsten Sammelstelle). Als Gewähr wurden die Frauen als Geiseln genommen. Kamen die Männer zu spät oder lieferten nicht genügend Kautschuk ab, wurden die Frauen umgebracht. Oft starben die Frauen allerdings bereits vorher durch die Entbehrungen in der Geiselhaft. Auch Vergewaltigungen waren an der Tagesordnung. Weigerte sich ein Dorf, zu kooperieren, oder gab es dort einen Aufstand, wurde es zerstört, und zum Teil alle Bewohner, Frauen, Männer und Kinder, erschossen.

Die geforderte Kautschukmenge war so hoch, dass sie eigentlich nur durch unablässige Arbeit bei Tag und Nacht gewonnen werden konnte. Wer die geforderte Menge nicht erreichte, galt als faul und wurde hart bestraft. Oft hackten die Männer die gesamte Kautschukranke ab, was mehr einbrachte. Die Ranke jedoch starb ab, so dass die Männer mit der Zeit immer weiter in den Dschungel rücken mussten, um genügend ernten zu können. In Reaktion darauf wurde das Abhacken der Ranke verboten und mit dem Tode bestraft. Die durch die brutale Ausbeutung erzielten Gewinne waren enorm. So stiegen die Aktien einer der beteiligten Firmen, der Anglo-Belgian India Rubber Company (ABIR), von 4,5 Pfund binnen zwei Jahren auf 700, schließlich auf 1000 Pfund.^[6]

Wiederholt kam es zu Aufständen und Rebellionen, die jedoch durch die Kolonialarmee des Freistaats, die Force Publique, brutal niedergeschlagen wurden. Neben den Erschießungen kamen auch andere grausame Bestrafungen zum Einsatz. So wurden Arbeiter dadurch bestraft, dass sie kopfüber an Bäumen aufgehängt und dem Tod überlassen wurden. Andere Arten des Malträtierens wie das Durchbohren von Beinen mit Pfeilen wurden z. B. als Strafe für Ehebruch durchgeführt. Häufig wurden die Opfer nach tödlichen Strafen zur Abschreckung öffentlich zur Schau gestellt. So wird über Léon Rom berichtet, der Menschenköpfe als Schmuck für seine Blumenbeete sammelte. Andere Berichte gehen auf Gerüchte über die Aufhängung von Genitalien in Dörfern von in Ungnade gefallenen Arbeitern zurück. Ein weiteres Beispiel der Abschreckung war Kannibalismus an Opfern: So wurde der Fall von Nsala (ein Kongolese, dessen Frau und Tochter verspeist wurden) bekannt. Ein weiteres häufig gebrauchtes Mittel war die Chicotte, die zur körperlichen Züchtigung genutzt wurde. Die Schläge mit dieser Peitsche aus getrockneter und gezwirbelter Flusspferdhaut hinterließen bleibende Narben. Wenige Schläge konnten hierbei zur Bewusstlosigkeit bzw. auch zum Tod führen.^[7]

Ein anderes häufig angewandtes Zwangsinstrument war das Abhacken (die brutale Amputation) der Hände. Die Force Publique bestand aus Schwarzen – nur die Offiziere waren Europäer. Damit die Soldaten mit ihrer Munition nicht auf die Jagd gingen oder sie etwa für einen Aufstand zurückbehielten, musste genau Rechenschaft für jede abgeschossene Patrone gegeben werden. Dies wurde durch die Formel „Für jede Kugel eine rechte Hand“ 'gelöst': Für jede Kugel, die abgeschossen wurde, mussten die Infanteristen den von ihnen Getöteten die rechte Hand abtrennen und sie als Beweis vorlegen. Oftmals wurden Lebenden die Hände abgehackt, um verschossene Munition zu erklären. Die Hände wurden geräuchert, um sie länger haltbar zu machen, da es lange dauern konnte, bis ein weißer Vorgesetzter die Anzahl der Hände kontrollieren konnte. Teilweise wurden an Stelle von Händen auch Nasen eingefordert, um die Arbeitskraft der versklavten Bevölkerung nicht zu schwächen.^[8]

Neben diesen Körperstrafen gab es auch viele weitere Strafen, die der Erniedrigung galten. So wird berichtet, dass der Distriktkommisar Jean Verdussen Männern, die nicht die Latrine benutzten, die Gesichter mit Fäkalien einreiben ließ, um sie vor der Truppe aufmarschieren zu lassen und öffentlich zu demütigen. Des Weiteren war das Anketten der Zwangsarbeiter, häufig am Hals, zu Gruppen Alltag.^[9]

Jared Diamond and the Business of European World Conquerors

... and of Colonizers, and Exploiters, and Exterminators. Now we come to think about some more horror stories of the perpetual history of warfare of hu-mankind. The books by Jared Diamond are a good literature on the business of World Conquest from an ecological view, and about the geography of ecological zones, and about the possibilities and obstacles around the ease of migrations and the ecology of the co-evolution of humans, their animals and the germs of both of them, and how the transfer of germs from animals influences the evolution of societies. This abstracts from the personalities of certain historical figures and other quirks of history. And this is "Guns, Germs and Steel". It may be not totally correct as a work of world his-story as some historians had complained about. Jared Diamond was originally an Ornithologist, and so he dabbled around a little bit when he expanded his work into the Ecological Logics of World History. But he had been in New Guinea for some time and besides studying the very rare species of birds there, who are rare because of the nearly complete isolation of the highlands of New Guinea...

https://newrepublic.com/article/154142/jared-diamond-upheaval-book-review

Jared Diamond also did some anthropological studies there, which are of great value since the humans there were about as isolated as the birds up until the 1950's. The first explorers were quite astonished what they saw when they were flying one evening in an airplane over the New Guinea jungle of the highlands.

[This was shortly after WWII, and at those times there were a lot of superfluous airplanes around, for searching the lost remnants of the WWII battles. These were so horrific in New Guinea that no-one in his Political Correctness could ever after report on those cruelties. Except "Yours Truly" there are not many people any more who know this.

]

Because these explorers saw an immense number of fires everywhere in the highlands. Before that the Westerners had thought that because of the enormous difficulty of the terrain and the sparseness of things to eat, there could be no-one able to live there. So the good Jared gained some quite valuable knowledge. By the way, Papua New Guinea is one of the world capitals of murder and other crime. Which Jared Diamond didn't have seemed to notice. [Actually he DID notice, as I found out later, but he didn't mention it in the book.]

When you have your eyes on the birds in the sky, one sometimes misses some important things that are going on on the ground right next to you. This is what is called the Trap of Specialization. Anyhow, because of his expertise in the field of Ecology, he had a pretty good overview of what the Ecology of World History was all about. He had realized that the continent of Eurasia could be called an Ecological and Technological Race track. Because it extended from East to West... I try just to be a little Un- Eurocentric, since Europe is just an appendage of the huge Eurasian Continent. And there were no huge mountains in the way, except the Urals, but the Urals are very very old and were already a little bit eroded when the humans did their expansion across that vast land-mass. Otherwise it was just a great and almost infinitely expanse of the Steppe. So when you wandered around, you could cover this Steppe in just a few 100 years even at a leisurely walking speed and doing a little rest here and there for just about a few xyz*10 years more. But in the end, humanity had crossed the whole continent in lets say a millennium or so. We will get a lot more material about Jared Diamond in the Appendix. I like him so much, when he writes, he is like a story-telling God. And when he talks, this is the most-god-awful accent that I have ever heard. Purebred and Dyed in the Wool, Bronx Accent. The good Jared Diamond is quite a character, and this is well portraied in this article which I am quoting in the Appendix. "All Over the Map: Jared Diamond struggles to understand a connected world". And in Diamond's newest book there are some ideas spelled out in a similar way as I am describing here:

Why It Matters How Powerful Men Treat Women /// Give War a Chance ///

The First Democratic Debate Failed The Planet

The Spread of the Bubonic Plague

The Asian-Europeans had the invaluable advantage to be able to wander and meander and conquer their continent in about the same climatic zone. And no serious diseases in the way, except a few cases of the Bubonic Plague, which was endemic in the Mermot poplations of Central Asia. So it came to pass some times more often than not, that the humans ate the Mermot'as. They tastee quite good. The problem only was and is: They are full of Yersinia Pestis. So when you eat the Mermots, this comes with a revenge, this time not of God but of the Mermot'as. It has been recorded that some unfortunate courier in the service of the Great Khan had his breakfast somewhere in Inner Mongolia, and he ate some Mermot meat, which was of course full of Yersinia Pestis...

So he had his breakfast. Then he rode on through all the courier stations of the Great Khan Empire. And thus it came to pass, when the infection had taken over (and the incubation needs about 1-3 days), he fell sick off his horse somewhere at the border of Hungary or Ukarine. The unsuspecting people picked him up, but he was already dead. So the only thing they could do was to take off his clothes, his weapons, and his horse...

And this explains why the Bubonic Plague could expand at such lightning speed. And a little tale to tell about the business of Germs in World history. It was because of the famous Courier System of the Great Khan Empire. It came with a revenge, since the clothes of the courier were full of fleas, and the poor people got infected right away and spread the plague wide and afar. The poor rats had no business in this, because they couldn't cover 80 kilometers in a day, like the Couriers of the Great Khan Empire did. They were even faster, because they could change horses at every Courier station which were spaced around 15 to 20 kilometers apart, which was about the maximum distance that a gallopping horse could make before dropping dead to the ground altogether with his rider. And that would be the last thing that a Courier of the Great Khan Empire wished for. Because the executioners of the Great Khan Empire were famed for their efficniency and speed.

The story goes that one delinquent was under the sword of such a famous executioner. Who did just swissshhhh... And the poor delinquent said to the executioner: I think that you just missed, Sir. The executioner calmly replied: If you would just nod, Sir, and you will find out. Such was the precision of the tried and trusted executioners of the Great Khan Empire.

See for comparison the famous Pony Express of the American Wild West. This gives us some useful data how much Kilometers he could do in a day. Of course the system of the Couriers of the Great Khan Empire was a little bit more elaborate than that of the Wild West.

https://en.wikipedia.org/wiki/Yersinia_pestis

https://en.wikipedia.org/wiki/Pony_Express

Operated by Central Overland California and Pike's Peak Express Company, the Pony Express was a great financial investment to the U.S. During its 18 months of operation, it reduced the time for messages to travel between the Atlantic and Pacific coasts to about 10 days.^[1] It became the West's most direct means of east-west communication before the transcontinental telegraph was established (October 24, 1861), and was vital for tying the new U.S. state of California with the rest of the United States.

Stations

There were 184 stations along the long and arduous route used by the Pony Express. The stations and station keepers were essential to the successful, timely and smooth operation of the Pony Express mail system. The stations were often fashioned out of existing structures, several of them located in military forts, while others were built anew in remote areas where living conditions were very basic.^[19] The route was divided up into five divisions.^[20] To maintain the rigid schedule, 157 relay stations were located from 5 to 25 miles (8 to 40 km) apart as the terrain would allow for. At each swing station, riders would exchange their tired mounts for fresh ones, while "home stations" provided room and board for the riders between runs. This technique allowed the mail to be whisked across the continent in record time. Each rider rode about 75 miles (120 km) per day.^[21]

The Phenomeology of Badness and the Meta-Morphology of Evil

I think that the Phenomeology of Badness would be a bit difficult even for Hegel. Hegel was used to think the Geist in terms of Goodness. This is because of the dualistic philosophy of Gnostic and Manichaean and Zoroastrian origins, that the Geist or spirit is good, and the body, the soma, the flesh is bad and especially womankind. Thre Gnostic view stated that the latter is Kenoma, and God or Geist is Pleroma. I have expounded this in Part I. Now this is just a very bad piece of propaganda fallacy propagated and missionary'ied by those professional liars [er, I mean Lawyers like the good Augustinus] of the dogma of Goodness. So these were the nice propagandists mainly of the above philosophies and especially the Abrahamitic Religions. And such is the human potential to produce the gravest and most abysmal masterpieces of deranged thinking that made it into the biggest World Religions. The work of Peter Sloterdijk "Gottes Eifer" shows some of the systematics of this business of the Suprematization of wholly perverted thinking that the the good Christian Church Fathers excelled in. The business of Suprematization is the core subject of "Gottes Eifer". This I call the Meta-Morphology of Good and Evil.

Rudolf Steiner and the Theory of The Ahriman

Rudolf Steiner in his Theory of The Ahriman is a good example of someone who could come up with a penomenology of Evil Itself... By itself, for itself, in itself, above itself, and beyond itself, to phrase it in the phraseology of Hegel... was This was the Philosophy of Evil driven to the highest Extremes of Suprematization that the human mInd was ever able to come up with. The stories of the poor Marquis de Sade and of Aleister Crowley are childish drooling and gibberish of corrupted thinking in comparison. It takes a very sharp mInd to think Evil pure, simple, and without the immaculate conception of anything that smells like Goodness. In the Good God's Grace. So there is a whole literature about the Suprematization of Evil and a whole Pantheon of Bad Spirits who rule the dark, dark Universe. And there is a hierarchy of Dark Masters of Evil, just like the hierarchy of Goodness in the Celestial story of Dionysios Areopagita. One nice movie about this was Riddick with Vin Diesel. Apart from being a pretty strong piece of propaganda for Islam, we see in Riddick the Ultimate Empire of Evil. These are the Necromongers, with their priest called "The Purifier" and they coerce whole populaces of planets into their Religion of Darkness. Now this is a purely Grnostic and Manichaean theme and every student of Religion Sciences will immediately recognize this. It should be quite easy and clear, wherever there is a religion that creates a Hierarchy of Goodness, there arises by logical necessity the Hierarchy of Evil, and together with this, the Suprematization of Evil. To emphasize this: This is the logical necessity of complementarity. Also the Necromongers had somewhere a contra-heaven called the Underverse. Now this gives us a very good starting pattern to do a whole Meta-Morphology of Evil by and for itself. And when one wants to think the Meta-Morphology of Good, one also must think the Meta-Morphology of Evil. This is something like contra-Hegel. And since I just like to do some contra-thinking when an opportunity arises, there is quite a lot of room do develop a whole philosophical universe of the Meta-Morphology of Evil. But I have not much time for doing a full development of that, I just come to an intermediate or interim result: The pitfall of the Religions of Goodness, like the Abrahamitics is, that while you try to do the Suprematization of Goodness, you have no chance to prevent the Suprematization of Evil which arises as a logical necessity. So we take the nice story of Dante and his Inferno as a mirror image of the work of Dionysios Areopagita. And we can take the work "Gottes Eifer" by Peter Sloterdijk as a starting point for more in-depth excursions on the complementarities of Dualistic Religious Thinking. We also can take some other World Religions like the Vedic one, where the pantheon is balanced out: Like the God Shiva who is also a great Destroyer, and his consort the white Shakti, who is in personal union with the black dark Mother Kali, who delights in destroying things, and especially, humans. And there was the Holy Order of the Thugeess, who did just this to celebrate the high ceremonies of offerings to their Goddess Kali. In the ancient religions of India, there was quite a good balance of Goodness and Evil'ness, which unfortunately the Abrahamitics had none-whatsoever idea about. Such are the dire fates of the dualistic religions that specialize in speculating about the Good only, and forget about the Bad and the Ugly. (As it says in that famous Italo-Western Movie.)

The Necromonger Empire

https://en.wikipedia.org/wiki/Vin_Diesel

https://riddick.fandom.com/wiki/Necromonger_Empire

The Necromongers believe that each 'verse has its own god, that life is antagonistic to the natural order of the universe and must be purged from it to be reborn in the Underverse. The Underverse is their promised land, believing that unless a person dies "in due time" that they will not go to the Underverse.

They also believe heavily in a philosophy that says "you keep what you kill", believing that ending another's life entitles you to their property and position.

The Necromongers do not reproduce, as to not propagate life further, thus the reason they refer to all non-necros as breeders. All living Necromongers are converts, when they undergo conversion they receive the "mark of the Necromonger": two painful spikes stabbed into the sides of their necks, they learn how one pain can lessen another. After this "purification" the nerves are numbed, and color drains from the converts eyes and skin. The new converts wear: burned, tattered, and decayed robes.

Military

The troops of the empire are particularly effective, they view death as honorable, and are unable to feel pain. The warriors do not believe in clean armor, believing that the more damage you show, the greater the warrior you are.

While the soldiers of the Necromonger Empire do wield guns, it is considered more honorable to use melee weapons.

https://en.wikipedia.org/wiki/Riddick_(film)

Richard B. Riddick has been in hiding for five years, evading bounty hunters and mercenaries sent to capture him. After killing a crew led by the mercenary Toombs and stealing his ship, he heads to New Mecca on the planet Helion Prime in the Helion System, after Toombs reveals his bounty originated there. Riddick is reunited with Imam, the man he rescued in the first movie. Imam believes Riddick is a Furian, a race of warriors long thought extinct, and wants to know about his homeworld and if anyone other than himself is left. Imam believes Helion Prime is the next planet to be conquered by a mysterious force crusading across the stars. Aereon, an Air Elemental, identifies the army as the Necromongers, religious fanatics who seek to convert everyone and kill those who refuse. The Necromongers attack, and take control of the capital in a single night. In the battle, Imam is killed and Riddick escapes.

The next day, the Necromonger high priest called "The Purifier" coerces the populace into converting, except for Riddick, who kills the man who killed Imam. Intrigued, the Lord Marshal orders Riddick be scanned by the Quasi-Dead, half-dead telepaths, who determine that he is indeed a Furian survivor. Lord Marshal orders Riddick's death, but Riddick escapes only to be recaptured by Toombs. Riddick is taken to Crematoria, a harsh subterranean prison moon, where Jack, the girl Riddick also rescued, is being held.

The Lord Marshal sends Commander Vaako to hunt Riddick down. Vaako's wife speaks to Aereon, who reveals that Furia was devastated by the Lord Marshal after he was told a child from that planet would kill him. Dame Vaako and her husband determine Lord Marshal wants Riddick dead, as he may be the child of said prophecy. On Crematoria, a disagreement breaks out between Toombs and the prison warden over what Toombs is owed for Riddick's bounty. Word about the Necromongers has reached the prison warden, who deduces that Toombs has stolen Riddick from them. Meanwhile, in the prison, Riddick finds Jack, now named Kyra, and they eventually reconcile.

...

However, Riddick is saved by the Purifier, who tells him that if he stays away from the Necromongers, the Lord Marshal promises not to hunt him. The Purifier then reveals that he too is a Furian before committing suicide by walking out into the scorching heat after encouraging Riddick to kill the Lord Marshal. Meanwhile, Vaako reports Riddick dead and is named heir apparent by the Lord Marshal. Riddick flies back to Helion Prime using Toombs' spacecraft, after leaving Toombs caged inside the prison.

Riddick infiltrates the main hall; Dame Vaako sees him but encourages her husband not to warn the Lord Marshal, but to let Riddick strike first and pave the way for Vaako to kill the Lord Marshal and take his place as leader. When Riddick attacks, the Lord Marshal presents Kyra, who appears to have been converted. Riddick fights the Lord Marshal one-on-one in front of his army, who prevails with his supernatural powers. When it appears that Riddick is about to be killed, Kyra stabs the Lord Marshal in the back with a spear. The Lord Marshal responds by punching her into a column of spikes, mortally wounding her. Vaako attempts to strike the wounded Lord Marshal, but misses. The distraction provides Riddick with the opportunity to deliver a killing blow. Kyra dies in Riddick's arms just before the Necromongers, including Vaako, kneel before Riddick as their new leader.

The Tropism's of the Poly-Tropos

So this is the incredibly winding and full of tropism's (tropia, poly-tropos, en-tropia, strophae, kata-strophae)... story of "Guns, Germs and Steel", and this is much more incredibly winding than the book of Jared Diamond, because I have done some enlarging of the story from my own archives which are vastly larger and especially, deeper than those of Jared Diamond. I am very humble about this, but I really have the better archives (of the Canopus, or of the Cepheides, or of the Cassiopeia). I just have to read some more books by Giordano Bruno, to get all the "Zettelkasten" or chit boxes of the infinite mnaemosynae of the Giordano Bruno. So I give some more background information on the Germs. Because of the fact that that the Eurasians had so many domesticated animals around them, they had proportionally as many animal diseases around them also. And if you know the science of bacteriology and virology just a little bit, then you know that those diseases have a fabulous tendency to mutate and then change hosts. Like especially the germs of the pigs. And I am also telling a bit of Jewish sanitary wisdom that you should not keep pigs and never eat them. Because a pig likes not only to waddle in the swamp, but it also really likes to eat carrion of the worst kind. It they can get to it. In our present-day sanitized European world, there is not so much carrion left over that a pig could feast upon. But in those olden days, there was ample supply of carrion, because besides the pigs there were not so many big animals who liked to feast on carrion. There were not so many vultures in middle and northern Eurasia. Vultures are more common in the southern regions, like inside the tropic of cancer. Meaning the Tropics. Why on heaven or earth did the tropics get their name from??? Of course because of the Tropics. This is only logical. The little catch is only: The Tropics are derived from the ancient Greek word... You probably have guessed it by now... The Tropae, which is the turn-about, the twisting and then some more. The Tropae is a very universal word of Ancient Greece that made it into the modern dictionary, of course very troped, meaning twisted and turned beyond recognition, as in the word En-Tropy, which in Physics is exactly the opposite of the Ancient Greek meaning. So because the physicist's never studied the Classics, they had no idea what the Tropia was all about. Poor physics scientists, I would say.

The Business of Bacteriology and Virology of Pigs

Coming back to the business of bacteriology and virology especially of the pigs. As the popular saying goes, for every thing of utility for humans, there is a good side to it and a bad side. It is the principle of complementarity or more generally, the-two-sidedness of everything. Being good or bad always means being good or bad in some situation or context and for someone for doing some things with it, or being influenced by it. We can even use a fitting isual metaphor, the flip picture of the Boring Women, to visually demonstrate the working of the good and bad principle in the neuronal system.

And men are programmed by Evolution to react to xyz

Now I have to give a little explaining why the flip picture of the Boring Women is not just bad macho male chauvinist thinking at all. Because it has nothing to do with thinking and social conditioning. It is the evolution that has programmed human males throughout so many millions of years to react to "Schlüsselreize" or key stimuli. And the modern Feminists and Politically Correct Gender mongers have njo idea of that. We should rather turn to Jordan Petersen for more appropriate answers and approaches. I believe that everyone will understand that "Schlüsselreiz'e" are the key factors of Evolution. The Boring women are just a kind of "Schlüsselreiz" which is triggered when a man (with balls) sees the picture. One side turns on the sexual attraction machinery, and the other turns it off.

https://en.wikipedia.org/wiki/Chauvinism

https://www.nmz.de/artikel/die-unwiderstehliche-macht-der-schluesselreize

https://www.t-online.de/leben/familie/baby/id_78263796/schluesselreiz-fuer-eltern-warum-babys-niedlich-sind-und-gut-riechen.html

https://www.zeit.de/1970/10/schluesselreiz-allein-genuegt-nicht/seite-2

The Two-Sidedness of the Humans and their Domesticated Animals

So we come to the two-sidedness of the human dealings with domesticated animals, and in this case the pigs. As I describe it at another chapter in the present text, Pigs can be divine and even being parts of a very holy Rite, and even have some spiritual qualities. I explain this in the chapter on Antonius von Padua and the Eleusian Mysteries. But the backside or problematic side of the pig for human health should not be forgotten. Pigs are in a metaphor, some kind of Super Aeroplane Carrier of the most nasty Bacteria and Viruses and Worm Parasites, and then some more. This I will now enlarge on, in this chapter. Most of all the other domesticated animals of the Eurasians, except the cats, and dogs, and pigeons, and other fowls... are vegetarians. They only eat plants, and plants don't usually carry diseases that could do harm to humans. But the pigs are another quite different affair, and so much more deadly. Most of the infectious diseases of humanity came from mutations of some pig bacteria and viruses. Like smallpox and quite a few other very nasty ones.

[In the wikipedia article it says that the variola virus oroginally came from a rodent. I don't quite believe that.]

But since the pigs had been around humanity for at least 10.000 years (probably even some more 10.000 years)... It came to pass that pretty much the whole of Eurasian humanity was infected with smallpox. And there was so much powder consumed to cover up all those smallpox scars, that the powder industry was one of the largest businesses in the whole of Eurasia. You can take the Queen Elizabeth I as a fine example, or Josif Stalin. All were victims of the smallpox and they had survived, even if they were badly scarred.

https://en.wikipedia.org/wiki/Talc

https://en.wikipedia.org/wiki/Smallpox

https://en.wikipedia.org/wiki/Smallpox#History

https://en.wikipedia.org/wiki/Smallpox#Disease_emergence

Evolution of Smallpox

https://en.wikipedia.org/wiki/Smallpox#Evolution

The date of the appearance of smallpox is not settled. It most likely evolved from a terrestrial African rodent virus between 68,000 and 16,000 years ago.^[29] The wide range of dates is due to the different records used to calibrate the molecular clock. One clade was the variola major strains (the more clinically severe form of smallpox) which spread from Asia between 400 and 1,600 years ago. A second clade included both alastrim minor (a phenotypically mild smallpox) described from the American continents and isolates from West Africa which diverged from an ancestral strain between 1,400 and 6,300 years before present. This clade further diverged into two subclades at least 800 years ago.^[30] A second estimate has placed the separation of variola from Taterapox (an Orthopox virus of some African rodents including gerbils) at 3,000 to 4,000 years ago.^[31] This is consistent with archaeological and historical evidence regarding the appearance of smallpox as a human disease which suggests a relatively recent origin. If the mutation rate is assumed to be similar to that of the herpesviruses, the divergence date of variola from Taterapox has been estimated to be 50,000 years ago.^[31] While this is consistent with the other published estimates, it suggests that the archaeological and historical evidence is very incomplete. Better estimates of mutation rates in these viruses are needed.

Smallpox and Colonialism

Smallpox was the Number One Killer of Eurasian mankind. Countless numbers had died, especially children who had died in their lower ages between 0 and 15. It must have been staggering numbers. So many, that the populations of Eurasia couldn't explode until the smallpox vaccine was developed. So the smallpox prevented a population explosion which was, by the terms of Neurolinguistic Reframing a very good thing. But just nearly so. Now we come to the superfluous sons of the Eurasian people. There were very many superfluous sons, and because of the primogenitur, they had nothing to inherit. So some of them went to the Clergy, and others to the seafarers, and then some others to the newly expanding business of the Conquistadores. And then we come to the Real Business of World conquest, exploitation, and extermination. And the good thing about this is: I am now doing a very very bad kind of Neurolinguistic Reframing. This time it is really really very very bad: Because the Conquistadores carried all those smallpox germs around with them... And those germs did the really bad business for the Conquistadores. They did the business of extermination of the Amerind autochthonous people of the Americas, quite ahead of the Conquistadores. And when they went ahead themselves they could only find Hundreds and Thousands of empty deserted villages and towns. Where between Heaven or Earth had those people gone (with the wind of course). It was the deadly wind of the smallpox wich had exterminated about 9/10 of the original Amerind autochthonous people of the Americas. The Spaniards were not the culprits, since they didn't know the slightest thing about virology. They were just the survivors of the scourge of smallpox that had taken away so many of their brothers and sisters in the early years of life, under 12-15 years of age. Such are the fates of humanity in co-evolution with the germs that were transmitted to them by the pigs. As I said it, this is a Neurolinguistic Reframing of the Worst Kind. Very very bad indeed. But as Forrest Gump had said it: Shit happens, and the pigs like nothing better than human shit. In those olden days the outhouse was placed directly above the pig pen. And the pigs just loved it. The sanitary problem was only: Together with the shit, it became pig meat, and then you have the nice pork chops, and all the germs that had accumulated in the shit, they got immediately recycled back onto your dinner or supper table. This was a very interesting business of recycling shit. And it was so ecological, that I think that the Green Parties of Present-Day Never-days would have never come upon a better idea of recycling shit. So we have it all-together now. The business of "Guns, Germs and Steel". And it wasn't so much the guns and the steel that did the job. It was the Germs. So if I would write a work like that of good Jared, I would just re-title it A LITTLE BIT. I would write it thusly: "Germs, Germs, Germs, and then some Steel, but Guns are really of Minor Importance in this Business of Biological Warfare". So that is it: Biological Warfare. And the rest is his-story as the historians would tell us in their fairy tales. And the poor Spengler, as erudite as he was, he was not an epidemiologist, he knew next to nothing about bacteria and viruses. So it eluded him hat he hadn't gotten the slightest idea of WHAT REALLY drives History and Evolution. Too bad for the poor Spengler.

On the Crumbling of Empires

So this was the business of Hernan Cortez and Francisco Pizzarro (the latter one had been a pig herder in the Extremadura of Spain before he became the world-famous Conquistador). And they succeeded very nicely in this business, one would say, considering just the business of building an empire better: an Imperium where the sun would never set. This was the heyday of the Spanish Hapsburg Empire after Columbus, 1492, and then some 100 or 200 years onwards. But as his-story has it... even from the times of Nebuchandosor and the Achaemenids of Persia: Empires have a tendency to crumble. This was the Generic Idea of the Dream of Nebuchandosor and it came to pass inevitably. And there is nothing miraculous about de-cyphering that dream. Since it was obvious that Empires just have this fatal tendency to go crumbling. I have enlarged this a little bit in my work:

http://www.noologie.de/diadenk.htm#_Toc512642107

http://www.noologie.de/diadenk.htm#_Toc512641988

http://www.noologie.de/diadenk.htm#_Toc512641993

http://www.noologie.de/diadenk.htm#_Toc512642020

http://www.noologie.de/diadenk.htm#_Toc512642037

http://www.noologie.de/diadenk.htm#_Toc512642081

Every historian knows that every Empire will crumble at some time sooner or later. For this revelation, one doesn't need a Spengler at all. It is just obvious when you just have a little knowledge of his-story. Because Empires are creatures of Accumulation, Aggregation, and their downfall is Entropy, in the physical sense. The most shortest lived Empire of humanity was that of the Napolium (I write this wrong spelling with full intention, since it refers to the Napolium game of the Wilhelm Bus(c)h'ius of the George William Fitzgerald Bush'is of the Bush family fame). The second most short lived Imperium was that of the Inca's. It lasted only 90 years. But it was cut short with the friendly assistance of the nice Spaniard Conquistadores. But it was not of the making of the Spaniards alone. Because the nice Inca Emperors had subjugated so many other autochthonous peoples in their conquests, that those poor autochthonous peoples saw in the Spaniards their saviors and they allied with the Spaniards. Much to their chagrin later on, when the Spaniards subjugated them in much worse ways than the Inca's had done. But his-story is always in the hindsight or what is called the 20/20 vision of his-story. When you think of it, you should have stayed with your old and trusted oppressors who could be calculable. The new oppressors were completely un-calculable and much much worse. This is the same story like the rise of Bolshewism in Russia. Only some time later it was called Communism. If the people of Russia had had the slightest inkling what dire fate would befall them under the rule of Lenin, Trotzky and Stalin, they would have had second thoughts about getting rid of the Czar. But then it was too late. The Czar was dead already, the terror of the Bolshewiks took the terrible toll of let's estimate about 50 million lives in Greater Russia. Peter Sloterdijk has given us some pretty good data about that in his Zorn und Zeit.

The business of world conquest by the Britisher's

After this it was the Britisher's who had refined this business of world conquest quite a bit and they went on the become the first Globel World Power where equally the sun would never set upon their lands. This empire was from about 1700 CE to 1950 CE when this one crumbled also.

The Life of the Germanic farmers of the pre-historic Antiquity

Now we have some stories of the Germanic and Nordic life and customs of the farmers of the pre-historic Antiquity. That was before the good Tacitus made his recordings about the Germanic peoples. Actually there were no Germanic peoples before Tacitus had invented the name. There were a whole lot of tribes, who would be very angry when you called them the Germanics. Because every tribe was very much bent to preserve their tribal identity. So the good Tacitus had done the tribes of the Regions of East-Rhine to the Elbe or even further, to the Don and the Wolga, a very bad service by calling them the Germanics. And the whole family of the Nordic people extended up to the higher reaches of what is now Sweden and Norway and then some. I just have to remind that there was a people called the Tocharians who lived somewhere in the region of the Gobi desert, and this was pretty much 4000 km away. And present-day Archeologists are so Politically Correct that they would never call those people Aryans or Indo-Europeans, even though they are clearly so, and their language was also very Indo-European. But because of the Political Correctness no-one in the Archeological Community ever dares to spell this out. Not even our good Professor Parzinger, who had done a lot expeditions there, and there were so many red-haired and very well-preserved Mummies there, of really huge body stature, which was about 10 inches higher than the average Chinese Han people. But the Chinese authorities are very sensitive about the issue, that there could have been a civilization that was much more ancient than the Chinese one, and it was Indo-European. So the Political Correctness enforces that those poor professors and archeologists don't daresay anything that is so obvious to see, that one just bumps into the truth of it. So we come to the conclusion that the Chinese Political Correctness is much more rigid and dogmatic by about an order of magnitude more, than the Western one. And the Chinese rulers of present-day have as much the will and the means to enforce it. Since anything like a free will, or a freedom of thought had never been "invented here" in the whole if Chinese His-Story. It is Counfucianism "dyed in the wool" as one is forced to say. The general rule of Counfucianism is the lawn-mower method. He who sticks up his head too far gets the lawn-mower treatment. Head cut off, everything is in the right law-and-order again. Such was the business of Chinese Social Engineering since about 3000-4000 years ago. The times may change, the rulers may change, but the tried-and-tested-and-trusted business of Counfucian Social Engineering has never changed in the whole of Chinese history. What happens when you don't heed those warnings, is exemplified by the Tien-An-Men spectacle. Some people call it a massacre, but this is not the Official Politically Correct Version of the Chinese Communist People's Party. Which is just another word for the ruling Classes of the Mandarins of all the very ancient times of China. So, any archeologist who wants to ever get a digging permit in the area of greater China, better keeps his mouth shut or other... no more digging permits.

https://en.wikipedia.org/wiki/Tocharians

The Tocharians or Tokharians (/təˈkɛəriənz/ or /təˈkɑːriənz/) were Indo-European peoples who inhabited the medieval oasis city-states on the northern edge of the Tarim Basin (modern Xinjiang, China) in ancient times.

The Tocharian languages, a branch of the Indo-European family, are known from manuscripts from the 6th to 8th centuries AD. The name "Tocharian" was given to them by modern scholars, who identified their speakers with a people who inhabited Bactria from the 2nd century BC, and were known in ancient Greek sources as the Tókharoi (Latin Tochari). This identification is generally considered erroneous, but the name "Tocharian" remains the most common term for the languages and their speakers.

Agricultural communities first appeared in the oases of the northern Tarim circa 2000 BC. (The earliest Tarim mummies, which may not be connected to the Tocharians, date from c. 1800 BC.) Some scholars have linked these communities to the Afanasievo culture found earlier (c. 3500–2500 BC) in Siberia, north of the Tarim or Central Asian BMAC culture.

By the 2nd century BC, these settlements had developed into city states, overshadowed by nomadic peoples to the north and Chinese empires to the east. These cities, the largest of which was Kucha, also served as way stations on the branch of the Silk Road that ran along the northern edge of the Taklamakan desert.

From the 8th century AD, the Uyghurs – speakers of a Turkic language from the Kingdom of Qocho – settled in the region. The peoples of the Tarim city states intermixed with the Uyghurs, whose Old Uyghur language spread through the region. The Tocharian languages are believed to have become extinct during the 9th century.

Names

Around the beginning of the 20th century, archaeologists recovered a number of manuscripts from oases in the Tarim Basin written in two closely related but previously unknown Indo-European languages. Another text recovered from the same area, a Buddhist work in Old Turkic, included a colophon stating that the text had been translated from Sanskrit via a toxrï language, which Friedrich W. K. Müller guessed was one of the newly discovered languages.^[1]

Müller called the languages "Tocharian" (German Tocharisch), linking this toxrï with the ethnonym Tókharoi (Ancient Greek: Τόχαροι, Ptolemy VI, 11, 6, 2nd century AD) applied by Strabo to one of the Scythian tribes that overran the Greco-Bactrian kingdom (present day Afghanistan-Pakistan) in the second half of the 2nd century BC.^[a]^{This term was itself derived from Indo-Iranian
(cf. Old Persian tuxāri-, Khotanese ttahvāra,
and Sanskrit tukhāra), the source of the term
"Tokharistan" usually referring to 1st millennium Bactria,
as well as the Takhar province of Afghanistan.
The Tókharoi are often identified by modern scholars with
the Yuezhi of
Chinese historical accounts, who founded the Kushan
Empire.}^[2][3]^{These people are now known to have spoken Bactrian,
an Eastern Iranian language that
is quite distinct from the Tocharian languages, and Müller's identification is
now a minority position among scholars. Nevertheless, "Tocharian"
remains the standard term for the languages of the Tarim Basin manuscripts and
for the people who produced them.}^[1][4]

The name of Kucha in Tocharian B was Kuśi, with adjectival form kuśiññe. The word may be derived from Proto-Indo-European *keuk "shining, white".^[5] The Tocharian B word akeññe may have referred to people of Agni, with a derivation meaning "borderers, marchers".^[6] One of the Tocharian A texts has ārśi-käntwā as a name for their own language, so that ārśi may have meant "Agnean", though "monk" is also possible.^[7]

The Tocharian languages are known from around 7600 documents dating from about 400 to 1200 AD, found at 30 sites in the northeast Tarim area.^[8] The manuscripts are written in two distinct, but closely related, Indo-European languages, conventionally known as Tocharian A and Tocharian B.^[9]

Tocharian A (Agnean or East Tocharian) was found in the northeastern oases known to the Tocharians as Ārśi, later Agni (i.e. Chinese Yanqi; modern Karasahr) and Turpan (including Khocho or Qočo; known in Chinese as Gaochang). Some 500 manuscripts have been studied in detail, mostly coming from Buddhist monasteries. Many authors take this to imply that Tocharian A had become a purely literary and liturgical language by the time of the manuscripts, but it may be that the surviving documents are unrepresentative.^[10]

Tocharian B (Kuchean or West Tocharian) was found at all the Tocharian A sites and also in several sites further west, including Kuchi (later Kucha). It appears to have still been in use in daily life at that time.^[11] Over 3200 manuscripts have been studied in detail.^[10]

The languages had significant differences in phonology, morphology and vocabulary, making them mutually unintelligible.^[12][13] Tocharian A shows innovations in the vowels and nominal inflection, whereas Tocharian B has changes in the consonants and verbal inflection. Many of the differences in vocabulary between the languages concern Buddhist concepts, which may suggest that they were associated with different Buddhist traditions.^[12]

The differences indicate that they diverged from a common ancestor between 500 and 1000 years before the earliest documents, that is, some time in the 1st millennium BC.^[14]Common Indo-European vocabulary retained in Tocharian includes words for herding, cattle, sheep, pigs, dogs, horses, textiles, farming, wheat, gold, silver, and wheeled vehicles.^[15]

Prakrit documents from 3rd century Krorän, Andir and Niya on the southeast edge of the Tarim Basin contain around 100 loanwords and 1000 proper names that cannot be traced to an Indic or Iranian source.^[16] Thomas Burrow suggested that they come from a variety of Tocharian, dubbed Tocharian C or Kroränian, which may have been spoken by at least some of the local populace.^[17] Burrow's theory is widely accepted, but the evidence is meagre and inconclusive, and some scholars favour alternative explanations.^[8]

The Ultimate Patriarchic Power of the Roman Society

So back to the lives and customs of the farmers of those unfortunate peoples who were quite unjustly called the Germanic and Nordic people. Their system of communal ownership of the land was pretty strange for the Romans and they just didn't believe their eyes that there had been an epoch of humanity before private property was even invented. Because the whole life and the doctrine of the Romans revolved all around private property of the Plutokrat Land-Owners. Who were about as good or bad as the Junkers of Eastern Prussia. They had all their lands to their own discretion. It they wanted to destroy all of it, that was their right. They had none whatsoever responsibility to anything like the common welfare, er, the Commonwealth. Such it was also with their slaves. They had absolute power over life and death of their slaves. The same with their women and children. It was probably the most absolute and unmitigated system of Patriarch that had ever existed in the whole history of humanity. Pater Patriae, Pater Familiae, Pater Life and Death. The Patriarch wielded the Ultimate Power. And all those Power Mongers sat in the Senate of Rome. And they were the Power behind the Power. So this proverb is as true as it can ever be.

"Senatores sunt boni viri, senatus est mala bestia.

Die Senatoren sind gute Leute, aber der Senat ist eine Bestie."

http://en.wikiquote.org/wiki/Latin_proverbs#S

Patrice Ayme' on Plutocracy

This small detail of Roman Society is easily forgotten by the historians. The only one who dares to voice an opinion against that is Patrice Ayme'. He does so much ranting and raving about Plutocracy that all the nice Mainstream Media had censored him under Publication Prohibition. He can send as many comments as he likes to the New York Times and the Washington Post. He will never get published in any of these media. And he surely doesn't want to publish in The Guardian, or The Daily Beast, or The Atlantic, or other somewhat leftist-leaning Media Conglomerate. So the poor Patrice Ayme' is ranting and raving as much as he likes. Fortunately for those who know their way around, he has a www site on wordpress.com. But I daresay that this will not last forever because the Guardians, er the Agents of the Matrix, will surely and very soon now, find a way to exterminate his www site also. At some time or other I have even tried to mirror his www-site but this is next to impossible because the wordpress system is somewhat labyrinthic. And it just flatly refuses to be mirrored. So I was out of luck in this venture. And there are some more drawbacks to the wordpress system. Firstly you can't use the Google "xyz site:zyx" command. Like I do all the time on my noologie site:

xyz site:http://www.noologie.de/

Then also, you cannot have proper foot- oder endnotes in the system. So I think that .htm files are still the best way to go.

The communal system of collective ownership

So back again to this communal system of collective ownership, or rather the Principle of the Commons, or the Almende. The lands of these farmers were undivided, whole, and very prosperous, and it made for a very strong spirit of the farmer community. [See also the chapter in Jared Diamond's book Collapse where he does some very good in-depth work researching the phenomenon. In the German edition, it is around page 528.]

This was before the the advent of the personal property rights of the land which was mainly a Roman invention. In most other cultures the land was in the Ownership of the King. But that was only nominal because the king or the Pharao was a steward of the lands. And he had to ensure that no-one infringed on that. So in Ancient Egypt it was the same. The land was in the nominal ownership of the Pharao. But he better didn't dare to make any claim to this ownership, because there would be all-out rebellion and civil war in the whole of Egypt and that happened several times in that very long history of about 3000 to 4000 years of the Sun Kingdom of Egypt. And of course because of all that rioting and wanton destruction, the people and the priests cared rather for their own survival and just didn't have the time or the energy to do some record-keeping in those times of utter chaos. And therefore the poor Egyptologists think, that nothing of great importance had happened. Such is the fallacy of the missing records. It is just to the contrary. When you have a period of missing records, you can be quite sure that something very sinister was going on. And the same thing with Ancient China. There were quite a few periods when all the social order broke down, and the people died by the millions. Because China is so huge compared to Egypt, the catasrophies tended to be huge also in comparison with the Ancient Egyptian.

Carl Orff, Carmina Burana, and the Nordic Stewardship

So the poor historians are led deeply into the fallacy of the missing records. Because without records the poor historians cannot think history. One has to do a good amount of double-thinking to cross those Abyssos of the gap years and even decennia of the missing records because these are the most important and sensitive parts of history. Just the French Revolution left some records, but this is about the only revolution of which there exist records at all. So back to the Nordic or not-so "Germanic" peoples. Their land was communal, it belonged only to the commune or the tribe which was the same thing. This life style was exemplified in the work of Carl Orff, Carmina Burana on which I had done some exegesis. And this life style was very economical because when you were finished with plowing, sowing and harvesting one field, then just made a small step to the next adjacent field. And you also took some care to have a few Bocages in between. Bocages are hedgerows, which were everywhere in Europe of the olden times, and not just an invention of the Normandie farmers. And these caused a lot of trouble for the Allied troops after D-Day, their invasion of Europe. But this is a side story. The Bocage had some very important utility functions. It gave shelter to those birds and animals who liked to eat the pests, er insects that would befall the ripening grains on the fields, so the farmers of the olden days didn't need insecicides at all and the Bocage were a veritable Nature Reserve even before the National Parks were invented. This is a very interesting Ecological subject, but I have no time to get deeper into this matter. Back to inheritance: When the Napolium came around, he decided to weaken the Germans forever, and to weaken them he succeeded quite nicely.

[As I mentioned above: I use this spelling of Napolium to commemorate the Napolium Game of Wilhelm Busch. https://gutenberg.spiegel.de/buch/das-napoleonspiel-4106/1z

]

The good Napolium introduced the law of equal inheritance, meaning that the property was divided up into so many little pieces among all the children. This ensured that in the lands of the Germans farmers were divided up and up again, until each farmer had countless scattered pieces of land distributed around the country-side so that the productivity of the Agriculture dropped precipitously. So Napolium had managed to starve out the Germans on their very own lands. The only pieces of land that he didn't manage to carve up were those of the big Junkers of Prussia who managed to hold their lands together. These were the Kornkammer (granary) of Germany which fed the Prussian armies in the 1870 war and the WWI, and WWII. Until Prussia went out of business with the friendly help of Väterchen Stalin, Väterchen Churchill, and Väterchen F.D. Roosevelt and Truman. The word Väterchen exists only in Slavic or Russian and German. There is no English translation that would come close to this. I am sorry to say that. The "Szenario aus Baba Jagas Märchenwelt" is a little deep diving into the Russian Collective Un- or Not-So-Un- Consciousness. The Baba Jaga is the Ur-Form of the Russian or rather Slavic Fairy tale. And since I am doing a lot about Mythology, this fits in perfectly.

https://www.linguee.com/german-english/translation/v%C3%A4terchen.html

From: wahrekunst.com [I don't know if this is the right www. At least I have tried.

http://wahrekunst.develab.de/de/institut.html

[...] ganzen szenario aus baba jagas märchenwelt

zuschaut, in der väterchen frost nur ab und zu oder auch gar nicht aus seinem wodkarausch

[...]... the fourth quarter sits watching the entire bit of

baba yaga in which jack frost only occasionally - or not at all - awakes from his [...]

http://myths.e2bn.org/mythsandlegends/origins117-baba-yaga-and-vasilisa-the-fair.html

In Slavic myths, Baba Yaga is the wild woman or dark lady of magic and in Russian folklore there are many stories about her. These stories may come from people who lived in the forests of northern Russia and Finland many years ago. They had stone statues named Yaga. Russian soldiers who came to the area called them Golden Babas. Often the statues had their own little huts, built on tree stumps, full of gifts. They were statues of a local goddess that people asked for advice. She also had the power to decide what happened to people, a bit like Baba-Yaga. The word Baba can mean any woman old enough to marry. In the stories, however, Baba-Yaga is often described as a frightening, wild, old witch with a terrible appetite for eating people. The story of Baba Yaga and Vasilisa the Fair is one of the well-known tales and has things in common with other folk tales, such as Cinderella.

https://en.wikipedia.org/wiki/Inheritance

The distribution of the inherited wealth has varied greatly among different cultures and legal traditions. In nations using civil law, for example, the right of children to inherit wealth from parents in pre-defined ratios is enshrined in law,^[9] as far back as the Code of Hammurabi (ca. 1750 BC).^[10] In the US State of Louisiana, the only US state to use Napoleonic Code for state law, this system is known as "forced heirship" which prohibits disinheritance of adult children except for a few narrowly-defined reasons that a parent is obligated to prove.^[11] Other legal traditions, particularly in nations using common law, allow inheritances to be divided however one wishes, or to disinherit any child for any reason.

In cases of unequal inheritance, the majority might receive little while only a small number inherit a larger amount, with the lesser amount given to the daughter in the family.^{[citation
needed]} The amount of inheritance is often far less than the value of a business initially given to the son, especially when a son takes over a thriving multimillion-dollar business, yet the daughter is given the balance of the actual inheritance amounting to far less than the value of business that was initially given to the son. This is especially seen in old world cultures, but continues in many families to this day.^[12]

https://www.britannica.com/topic/inheritance-law

Inheritance, also called succession, the devolution of property on an heir or heirs upon the death of the owner. The term inheritance also designates the property itself. In modern society, the process is regulated in minute detail by law. In the civil law of the continental European pattern, the pertinent branch is generally called the law of succession. In Anglo-American common law it was customary to distinguish between descent of real estate and distribution of personal estate. The rules applicable to the two kinds of property have been fused, but no common, overall name is yet universally accepted. In England books dealing with the subject are varyingly titled On Wills, On Probate, On Succession, or On Executors and Administrators. In the United States the term probate law is frequently, although inaccurately, applied to the field as a whole. Following the title of an important statute of the state of New York, another term, law of decedents’ estates, has been gaining ground, as has the law of succession.

About Inheritance and Succession and Wars Thereabout

So the Aristocrats and the Royals did just about the same like the farmers, but on a little grander scheme. We know all about the wars of inheritance in the history of Europe, and there were so many of them. So that not even 100 his-storians were able to keep track why some Royal or other just made war on some other Royal just because of the in-heritance of some sizeable piece of country about the size of present-day Belgium. For the smaller pieces it was usually not worth the trouble to go to war for. And so the business of being the Royal of some country, meant that you did your best to enlarge it as well as you could. This was the business of the body politics of marriage as it is said: Tu felix Austria nube. But all the other Royalties of Europe did just the same. So marriage was a political affair and had nothing to do with erotic love.

Crossing the Eurasian Continent more quickly. The Huns and the Mongols.

The Huns and the Mongols outdid the pre-historic Paleolithic Humanity migrations by some orders of magnitude. They could traverse the whole continent in about one year or even less. They did about 80 km per day, so you can calculate it yourself how long a Mongolian Army needed to traverse the distance from Inner Mongolia to go to Vienna in 1241. See the wikipedia quote below. Which means that the speed of the Mongol Horde was on a par with Light- or Lightning- Speed, when one measures it in the overall speed of Antiquity. And as such, the Huns and the Mongols descended upon all those poor peoples between Inner Mongolia, into the very heart of Europe and China with about as much terror as one would expect from a Super Super Thunderstorm, which even the Great God Zeus would have never been able to come up with...

https://www.youtube.com/watch?v=v_NPgMMazF4

https://en.wikipedia.org/wiki/Timeline_of_the_Mongol_Empire

https://www.historyonthenet.com/mongol-empire-timeline

https://en.wikipedia.org/wiki/Mongol_invasion_of_Europe

The Mongol invasion of Europe in the 13th century was the conquest of Europe by the Mongol Empire, by way of the destruction of East Slavic principalities, such as Kiev and Vladimir. The Mongol invasions also occurred in Central Europe, which led to warfare among fragmented Poland, such as the Battle of Legnica (9 April 1241) and in the Battle of Mohi (11 April 1241) in the Kingdom of Hungary.^[13]

The operations were planned by General Subutai (1175–1248) and commanded by Batu Khan (c. 1207–1255) and Kadan (d. c. 1261). Both men were grandsons of Genghis Khan; their conquests integrated much European territory to the empire of the Golden Horde. Warring European princes realized they had to cooperate in the face of a Mongol invasion, so local wars and conflicts were suspended in parts of central Europe, only to be resumed after the Mongols had withdrawn.^[14]

The Golden Horde raids in the 1280s (those in Bulgaria, Hungary, and Poland), were much greater in scale than anything since the 1241–1242 invasion, due to the lack of civil war in the Mongol Empire at the time. They have sometimes been collectively referred to as "the second Mongol invasion of Europe", "the second Tatar-Mongol invasion of central and south-eastern Europe",^[88] or "the second Mongol invasion of central Europe."^[89]

In 1241 the Mongols raided Wiener Neustadt and its neighboring districts, located south of Vienna. Wiener Neustadt took the brunt of the attack and like previous invasions the Mongols committed horrible atrocities on the relatively unarmed populace. The Duke of Austria, Frederick II, had previously engaged the Mongols in Olomouc and in the initial stages of the Battle of Mohi. Unlike in Hungary however, Vienna under the leadership of Duke Frederick and his knights, together with their foreign allies, managed to rally quicker and annihilate the small Mongolian squadron.^[47][48] After the battle, the Duke estimated that the Mongols lost over 300 to 700 men while the Europeans only lost 100. Austrian knights also subsequently defeated the Mongols at the borders of the River March in the district of Theben.^[49] After the failed initial raids, the rest of the Mongols retired back into Russia after learning of the Great Khan Ögedei's death

Franco-Mongol alliance

https://en.wikipedia.org/wiki/Franco-Mongol_alliance

Several attempts at a Franco-Mongol alliance against the Islamic caliphates, their common enemy, were made by various leaders among the Frankish Crusaders and the Mongol Empire in the 13th century. Such an alliance might have seemed an obvious choice: the Mongols were already sympathetic to Christianity, given the presence of many influential Nestorian Christians in the Mongol court. The Franks (Western Europeans and those in the Crusader States of the Levant^[1]) were open to the idea of support from the East, in part owing to the long-running legend of the mythical Prester John, an Eastern king in a magical kingdom who many believed would one day come to the assistance of the Crusaders in the Holy Land.^[2][3] The Franks and Mongols also shared a common enemy in the Muslims. However, despite many messages, gifts, and emissaries over the course of several decades, the often-proposed alliance never came to fruition.^[2][4]

The Unfortunate Marie Antoinette

An exemplary story is how the Marie Antoinette, daughter of the great queen of Austria, Maria Theres(i)a, went on to become a very unfortunate queen of France. And just the procedure that she had to undergo when she left the Austrian lands and crossed into the territory of the kingdom of France, is very impressive to behold. I have read something about this, and it is really quite a historic adventure for the elaborate procedure that she had to undergo. Part of the ceremony was that she had to strip completely naked, when she had left the door of Austria, in a sort symbolic neutral territory room, then still completely naked she went to the other door symbolizing the Kingdom of France, and she was clothed in completely new and different clothes.

And unfortunate the Marie Antoinette surely was in every way one could be unfortunate. There was a movie by Woody Allen: Woody – Der Unglücksrabe /// Take the Money and Run

https://www.artechock.de/film/text/filminfo/w/wo/wodeun.htm

This was pretty much the script or motto by which the poor Marie Antoinette designed her life around. She was just a spoiled daughter of the great Maria Theresia, and she had inherited none whatsoever of the wisdom and sagacity of her mother. So it was not just because of her end, but right from the beginning. I have read some of the history stories which are much worse than any novel by Rosamunde Pilcher could ever be. One problem was that her husband Louis XVI king of France was practically impotent, and he didn't have so much interest in Sex. [Quite to the contrary of his grandfather Louis XIV who was a veritable Sex monster all his life. until a very bad gangrene forced his body into dissolution and such a terrible stench, that even all the king's horses and all the king's men had convulsions of puking when they caught a whiff of him. "All the king's horses and all the king's men" is of course a quote from Lewis Carroll, Humpty Dumpty. I just include it here, to indicate that I know my way around "Alice in the Wonderland" also.

]

So the story goes about like this: Shortly before the French Revolution, the courtiers told Marie Antoinette that the people of France were restless, because they had no bread to eat. So she said: Then let them just eat cake. And this and some other bad traits of her completely deranged mind, led her directly on the path under the Guillotine. Rightly so. There are only some very rare cases when the culprits get their rightful punishment. This quote fits in nicely: "so kriegen sie ihre gerechte Strafe, der Turko und der Zuave", which is a quotation from the now famous Napolium-Spiel by Wilhelm Busch. It means something very very Politically Incorrect and therefore I am not allowed to translate this. His-story is mostly unjust with the culprits when they come from the higher echelons of society. See also my contribution on Noologie I. In the ancient Roman times, the punishment for some sort of crime was always death for the common people. For the Nobility it was a quite comfortable banishment in some very comfortable country home or better Estate. And for the Slaves, the death penalty was obligatory, just to keep the other slaves from thinking anything in that direction. There was a famous story, I believe it was Lucullus, who had invited the Emperor Augustus to one of his famous banquets. So there was a poor slave who dropped a quite costly goblet and it broke. Lucullus had this poor slave ordered to be thrown into a pool full with Lampreys. These fish are like eel, but they don't have jaws to feed, and so they have some suction caps instead of a mouth, and they suck themselves to some other animal, and really suck they do. So when you have about 100 or 200 of these fish in your nice garden basin, and you throw a slave into it, the whele horde of these fish will suck on this poor slave until he is sucked white. A pretty grisly death. Fortunately for that poor slave the Emperor Augustus thought that this was pretty tasteless or disgusting by the poor Lucullus, and he ordered the procedure to be abandoned. And probably he ordered the slave to be freed but I am not so sure about this part of the story.

https://en.wikipedia.org/wiki/Lamprey

Lampreys (sometimes inaccurately called lamprey eels) are an ancient extant lineage of jawless fish of the order Petromyzontiformes, placed in the superclass Cyclostomata. The adult lamprey may be characterized by a toothed, funnel-like sucking mouth. The common name "lamprey" is probably derived from Latin lampetra, which may mean "stone licker" (lambere "to lick" + petra "stone"), though the etymology is uncertain.^[3] The plural form lamprey is sometimes seen.^[4]

There are about 38 known extant species of lampreys and five known extinct species.^[5] Parasitic carnivorous species are the most well-known, and feed by boring into the flesh of other fish to suck their blood;^[6] but only 18 species of lampreys engage in this micropredatory lifestyle.^[7][8] Of the 18 carnivorous species, nine migrate from saltwater to freshwater to breed (some of them also have freshwater populations), and nine live exclusively in freshwater. All non-carnivorous forms are freshwater species.^[9] Adults of the non-carnivorous species do not feed; they live off reserves acquired as ammocoetes (larvae), which they obtain through filter feeding.

Lampreys live mostly in coastal and fresh waters and are found in most temperate regions except those in Africa. Some species (e.g. Geotria australis, Petromyzon marinus, and Entosphenus tridentatus) travel significant distances in the open ocean,^[10] as evidenced by their lack of reproductive isolation between populations. Other species are found in land-locked lakes. Their larvae(ammocoetes) have a low tolerance for high water temperatures, which may explain why they are not distributed in the tropics.

Lamprey distribution may be adversely affected by overfishing and pollution. In Britain, at the time of the Conquest, lampreys were found as far upstream in the River Thames as Petersham^{[citation
needed]}. The reduction of pollution in the Thames and River Wear has led to recent sightings in London and Chester-le-Street.^[11][12]

Distribution of lampreys may also be adversely affected by dams and other construction projects due to disruption of migration routes and obstruction of access to spawning grounds. Conversely, the construction of artificial channels has exposed new habitats for colonisation, notably in North America where sea lampreys have become a significant introduced pest in the Great Lakes. Active control programs to control lampreys are undergoing modifications due to concerns of drinking water quality in some areas.^[13]

http://www.noologie.de/spf-noo.pdf

http://www.noologie.de/noo.htm

https://en.wikipedia.org/wiki/Louis_XVI_of_France

Louis XVI (French pronunciation: [lwi sɛːz]; 23 August 1754 – 21 January 1793), born Louis-Auguste, was the last King of France before the fall of the monarchy during the French Revolution. He was referred to as Citizen Louis Capet during the four months before he was guillotined. In 1765, at the death of his father, Louis, son and heir apparent of Louis XV, Louis-Auguste became the new Dauphin of France. Upon his grandfather's death on 10 May 1774, he assumed the title "King of France and Navarre", which he used until 4 September 1791, when he received the title of "King of the French" until the monarchy was abolished on 21 September 1792.

The first part of his reign was marked by attempts to reform the French government in accordance with Enlightenment ideas. These included efforts to abolish serfdom, remove the taille (land tax) and the corvée (labour tax)^[1], and increase tolerance toward non-Catholics as well as abolish the death penalty for deserters^[2][3]. The French nobility reacted to the proposed reforms with hostility, and successfully opposed their implementation. Louis implemented deregulation of the grainmarket, advocated by his economic liberal minister Turgot, but it resulted in an increase in bread prices. In periods of bad harvests, it would lead to food scarcity which would prompt the masses to revolt. From 1776, Louis XVI actively supported the North American colonists, who were seeking their independence from Great Britain, which was realised in the 1783 Treaty of Paris. The ensuing debt and financial crisis contributed to the unpopularity of the Ancien Régime. This led to the convening of the Estates-General of 1789. Discontent among the members of France's middle and lower classes resulted in strengthened opposition to the French aristocracy and to the absolute monarchy, of which Louis and his wife, Queen Marie Antoinette, were viewed as representatives. Increasing tensions and violence were marked by events such as the storming of the Bastille, during which riots in Paris forced Louis to definitively recognize the legislative authority of the National Assembly. Louis XVI was initiated into masonic lodge Trois-Frères à l'Orient de la Cour^[4].

Louis's indecisiveness and conservatism led some elements of the people of France to view him as a symbol of the perceived tyranny of the Ancien Régime, and his popularity deteriorated progressively. His disastrous flight to Varennes in June 1791, four months before the constitutional monarchy was declared, seemed to justify the rumors that the king tied his hopes of political salvation to the prospects of foreign intervention. The credibility of the king was deeply undermined, and the abolition of the monarchy and the establishment of a republic became an ever-increasing possibility.

In a context of civil and international war, Louis XVI was suspended and arrested at the time of the Insurrection of 10 August 1792; one month later, the absolute monarchy was abolished; the First French Republic was proclaimed on 21 September 1792. He was tried by the National Convention (self-instituted as a tribunal for the occasion), found guilty of high treason, and executed by guillotine on 21 January 1793, as a desacralized French citizen under the name of "Citizen Louis Capet," in reference to Hugh Capet, the founder of the Capetian dynasty – which the revolutionaries interpreted as Louis' surname. Louis XVI was the only King of France ever to be executed, and his death brought an end to more than a thousand years of continuous French monarchy. Both of his sons died in childhood, before the Bourbon Restoration; his only child to reach adulthood, Marie Therese, was given over to the Austrians in exchange for French prisoners of war, eventually dying childless in 1851.

https://www.linguee.de/deutsch-englisch/uebersetzung/kuchen+essen.html

https://en.wikipedia.org/wiki/Marie_Antoinette_syndrome

https://en.wikipedia.org/wiki/Marie_Antoinette

https://en.wikipedia.org/wiki/Maria_Theresa

The business of Sex in the Age of Paleo-Humanity

And then I have to make a small interjection about the business of Sex in the Age of Paleo-Humanity. As I had expressed it in the above passage, this may sound anti-feminist or even chauvinist male-pig-oppressor-of-women, but this wasn't it at all. There was such a thing like Female Choice, and quite a lot of it. And there was such a thing like Basic Female Intuition of Genetics. Since the women knew full well (even if this was in their subconscious), if they allowed the weak and inferior males to breed with them, that would lead to the end of their tribe sooner or later. Because when there were not enough able-bodied men to do the fighting for survival, that was the end of it. And the women knew this better than the men what it means to care for the long-time success of their tribe. So they tended to pair up with the stronger and fiercer men. And they even accepted that those fierce warriors didn't treat them well some times. I just quote again the work of Napoleon Chagnon on the Yanomamo. And the Yanomamo head-honchos treated their women not so well either. It was sort of a trade-off in the race to propagate the best genes for survival. There is a quite nice story from the Illiad about Achilles and Briseis which made it into the world history of mythology of the Homeric epos. I have called it: "Thymos meets Eros: Carraci: Achilles und Briseis". And since I think that a picture is worth a 1000 words, I have included a pretty nice graphic illustration what all this business of the Priestess of Apollo Briseis was all about. To rape a Priestess of Apollo was pretty bad business because of course the God Apollo took care of his priestesses. So you better don't anger him. As far as I know the mythology, Achilles was killed by a poisoned arrow shot at him by Paris, and so Apollo had his sweet revenge for the sacrilege. At least in those olden times the gods made sure that they had their revenge right here on Earth and not in a far far away heaven of hell, as the present-time gods would have it. If you can/t see the revenge of the gods right away it could lead you to believe that the gods are not so good at revenging any more.

See:

http://www.noologie.de/diadenk.htm#_Toc512642045

https://en.wikipedia.org/wiki/Briseis

Brisēís (/braɪˈsiːɪs/; Ancient Greek: Βρισηΐς, pronounced [brisɛːís]) ("daughter of Briseus"), also known as Hippodámeia (Ἱπποδάμεια, [hippodámeːa]),^[2] is a significant character in the Iliad. Her role as a status symbol is at the heart of the dispute between Achilles and Agamemnonthat initiates the plot of Homer's epic. She was married to Mynes, a son of the King of Lyrnessus, until Achilles sacked her city and enslaved her shortly before the events of the poem.

According to her mythology, Briseis was the daughter of Briseus, though her mother was unnamed. She had three full brothers who died in the sack of Lyrnessus.^[4]

When Achilles led the assault on Lyrnessus during the Trojan War, he captured Briseis and slew her parents and brothers.^[5] She was subsequently given to Achilles as a war prize to be his concubine. In the Iliad, as in Mycenaean Greece, captive women like Briseis were slaves and could be traded amongst the warriors.

According to Book 1 of the Iliad, when Agamemnon was compelled by Apollo to give up his own slave, Chryseis, he demanded Briseis as compensation. This prompted a quarrel with Achilles that culminated with Briseis' delivery to Agamemnon and Achilles' protracted withdrawal from battle. His absence had disastrous consequences for the Greeks. Despite Agamemnon's grand offers of treasure and women, he did not return to the fray until the death of Patroclus.

Achilles was angry at Agamemnon, and seethed with rage in his tent that Agamemnon dared to insult him by stripping him of the prize that had been awarded to him. When Achilles returned to the fighting to avenge Patroclus' death and Agamemnon returned Briseis to him, Agamemnon swore to Achilles that he had never slept with Briseis.^[6]

When Odysseus, Ajax, and Phoenix visit Achilles to negotiate her return in book 9, Achilles refers to Briseis as his wife or his bride. He professes to have loved her as much as any man loves his wife, at one point using Menelaus and Helen to complain about the injustice of his 'wife' being taken from him.^[7] This romanticized, domestic view of their relationship contrasts with book 19, in which Briseis herself speaks. As she laments Patroclus' death, she wonders what will happen to her without his intercession on her behalf, saying that Patroclus promised her he would get Achilles to make her his legal wife instead of his slave.^[8]

She remained with Achilles until his death, which plunged her into great grief. She soon took it upon herself to prepare Achilles for the afterlife.^{[citation
needed]} According to some,^[who?] following his death, Briseis: "... was given to one of Achilles' comrades-at-arms just as his armor had been", after the fall of Troy.

In medieval romances, starting with the Roman de Troie, Briseis becomes Briseida^[9] and is the daughter of Calchas. She loves and is loved by Troilus and then Diomedes. She is later confused with Chryseis and it is under variations of that name that the character is developed further, becoming Shakespeare's Cressida.

On the Politics of the Harem

By this we are able to understand all those stories of Really Large Harems, of all the Super-Potent Potentates of humanity. I have given some stories about the Harems. And as I am used to say: An Anthropologist who doesn't know the structure and the functions of the Harems, is not and Anthropologist at all. The harem is a very vital institution in the power structure of humanity. As I have said it. The Harem had the vital function of establishing good diplomatic relations of one Super-Power-Potentat with all his neighboring Potentat'es. The women of the Aristocracy were the (not-so-female-choice-) ambassadors of antiquity, but also until quite recently, as is explicated by the famous quote: "Bella gerant alii, tu felix Austria nube.

https://www.habsburger.net/de/themen/tu-felix-austria-nube

Tu felix Austria nube. 1430-1570

„Bella gerant alii, tu felix Austria nube.“ – „Kriege führen mögen andere, du, glückliches Österreich, heirate.“ Dieser berühmte Spruch wird zitiert, wenn der Aufstieg der Habsburger durch erfolgreiche Heiratspolitik charakterisiert werden soll. Die jungen Erzherzoge und Erzherzoginnen wurden häufig schon im Kindesalter mit Mitgliedern anderer Dynastien oder auch mit Angehörigen der eigenen Familie vermählt.

Kaiser Maximilian I. gilt als erfolgreichster Anwender dieser Politik: Burgund, Spanien, Böhmen und Ungarn wurden mit den Hochzeiten Maximilians I., Philipps des Schönen und Ferdinands I. für die Dynastie gewonnen. Der Spruch verschleiert aber die vielen Zufälle, die diesen habsburgischen Aufstieg ermöglichten – und auch die Tatsache, dass der Machtgewinn keineswegs immer unblutig ablief. Neben Hochzeiten waren Kriege ein ebenso wichtiger Teil der habsburgischen Politik.

https://en.wiktionary.org/wiki/head_honcho

It is quite an unusual occurrence that the the wikipedia gives you no usable article on Honcho's. I have very rarely come across such a case. I think I should write an article for the wikipedia on Honcho's when I have some time to spare. I only fear that will never come to pass since I have practically no time at all to spare.

So it was quite simple: Because when one Super-Power-Potentat gave his daughters into the Harem of a friendly other neighboring Super-Power-Potentat, this was a good thing, because it gave at least some measure of probability that the neighboring Super-Power-Potentat would not engage in war against you at the next suitable moment. The most important application of Harem politics occurred of course in the lands of the Ancient Orient(als). When I talk about wives I mean concubines. But the concubines were female diplomats, so they were in a better class than normal Kebs-Weiber, or secondary mistresses. We can start with the many wives (or concubines) of the Great King Salomon, the many wives of the Persian Kings, then the many concubines of the Ottoman Sultans, and then we come to the unsurpassable acme of this: The Emporor's of China. Their tradition lasted until nearly the end of the 1800's. A very notable case was the Sack of Bhagdad in 1258. While the Mongols slaughtered all the population and burnt and ravaged everything they could find and destroy, they spared the Christians of Bhagdad. And as his-story has it, this was because one favorite wife (er concubine of Hulagu) was a Christian and pledged to spare the Christians. A more reasonable line of inference would be that Hulagu had a very large contingent of Armenian Christians in his army. These "Bundesgenossen" (confederates or auxiliary troops) would probably have had second thoughts about staying with Hulagu's army if the Christians of Bhagdad had been slaughtered.

https://en.wikipedia.org/wiki/Siege_of_Baghdad_(1258)

The Siege of Baghdad, which lasted from January 29 until February 10, 1258, entailed the investment, capture, and sack of Baghdad, the capital of the Abbasid Caliphate, by Ilkhanate Mongol forces and allied troops. The Mongols were under the command of Hulagu Khan (or Hulegu Khan), brother of the khagan Möngke Khan, who had intended to further extend his rule into Mesopotamia but not to directly overthrow the Caliphate. Möngke, however, had instructed Hulagu to attack Baghdad if the Caliph Al-Musta'sim refused Mongol demands for his continued submission to the khagan and the payment of tribute in the form of military support for Mongol forces in Persia.

Hulagu began his campaign in Persia with several offensives against Nizari groups, including the Assassins, who lost their stronghold of Alamut. He then marched on Baghdad, demanding that Al-Musta'sim accede to the terms imposed by Möngke on the Abbasids. Although the Abbasids had failed to prepare for the invasion, the Caliph believed that Baghdad could not fall to invading forces and refused to surrender. Hulagu subsequently besieged the city, which surrendered after 12 days. During the next week, the Mongols sacked Baghdad, committing numerous atrocities and destroying the Abbasids' vast libraries, including the House of Wisdom. The Mongols executed Al-Musta'sim and massacred many residents of the city, which was left greatly depopulated. The siege is considered to mark the end of the Islamic Golden Age, during which the caliphs had extended their rule from the Iberian Peninsula to Sindh, and which was also marked by many cultural achievements.^[7

Of course the wiki article is Politically Correct enough not to mention how the completely Christian population of Mesopotamia had fared between around and about 700 CE and 1200 CE. They didn't just vanish because of utter boredom.

https://en.wiktionary.org/wiki/acme

The top or highest point; pinnacle; culmination. [c. 1610]

The Business of the Eunuchs

The Emporor's of China had driven the business of the Eunuchs to the absolute height of all Potentate Cultures of hu-man-Potentate Potency. They had hundreds of women in their Harems, which were closely garded by a small army of (perhaps a few hundred) Eunuchs, or Castrates. And to the contrary of the European Castrate Opera Singers, the Eunuchs of the Emperors of China were stripped completely. There exist even some photos of the last Eunuchs at the court of the last Empire of China, and some of them naked, just to show off for Real what they didn't have any more.

https://www.google.com/search?q=photos+of+the+last+eunuchs+china&tbm=isch&source=hp&sa=X&ved=2ahUKEwjEktyb4YXjAhVMzKQKHbm4BcUQsAR6BAgDEAE&biw=1326&bih=767

https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&ved=2ahUKEwj2-qGq4YXjAhWSEVAKHRP5COIQjRx6BAgBEAU&url=https%3A%2F%2Fclosetprofessor.com%2F2010%2F07%2F20%2Fchinese-eunuchs%2F&psig=AOvVaw1W7MgHjShAVqhp5LgNsNDa&ust=1561590811197136

https://encrypted-tbn0.gstatic.com/images?q=tbn:ANd9GcQmcCuRuVmca5hT8VQcqyQ5Ckus5i-G4puq5x_V8eW9JvnKnTnr

And to Eunuch-ize a candidate for the Harem-Guard, one had to cut away everything that is male on the body of the poor candidate for the Harem-Guard. And this is not so easy in the ages before Sexual Reassignment Surgery was invented complete with anesthesia, blood clamps, and blood transfusions. I even have a few pretty grisly pictures somewhere in my archive of a Sexual Reassignmet Surgeon who had made an advertisement of her skill (and it really is a woman), showing some photographs of the different stages of the operation down to the dirtiest details.

https://www.google.com/search?q=sexual+reassignment+surgery+advertisement&tbm=isch&source=hp&sa=X&ved=2ahUKEwiuxpXg4YXjAhUS16QKHdx7BNgQsAR6BAgDEAE&biw=1326&bih=767

https://journals.sagepub.com/doi/full/10.1080/00243639.2015.1125574

https://www.washingtonpost.com/gdpr-consent/?destination=%2fnews%2fto-your-health%2fwp%2f2015%2f02%2f09%2fheres-how-sex-reassignment-surgery-works%2f%3f&utm_term=.04faa8bf1c57

I will spare you that, but as I say it again and again: As an Anthropologist, when you don't know the dirty details of the strangest Sexual procedures, then you are not an Anthropologist at all. So back to the business of Eunuch-iz'ing. They had a special kind of knife for this which was shaped like a moon crescent. The cutting edge was on the concave side. And here we have a perfect example of the principle "Form follows Function". Meaning that ist was just so much more suited to the technique of and it was a pinnacle of the ergonomics of Eunuch-iz'ation. What a brilliant Chinese Engineer was able to think up the perfect form of knife for this kind (or rather very unkind ) of operation. And mind you: This business of Eunuch-iz'ing was a way of doing a career at the court of the Emperor. [So we could also call this a (un-) kind of Neurolinguistic Reframing. To turn something which looks bad at the beginnig, to turn this into something beneficial in the long run.]

Many families decided to devote one of their sons to this career, and it was a career of high political importance, because the Harem was the place where so many important political decisions were concocted. Back to the procedure. Once those private parts had been cut away, the surgeon fingered around in the wound and tried to find the Urethra. When he had found it, he put a cut-off feather quill into it. So that the poor candidate could do some urination in the few weeks after the operation. And it took about a month to heal somewhat. But never completely. The poor Eunuch's always had some urinary and kidney problems for all the rest of their lives.

[Interjection: The same problem with Sexual Reassignment Surgery, because you should not tamper too much with the water installation, since urine water (very chemically reactive because of all those ions in the urine. When you use urine to tan leather, you get an idea what it does to eat the flesh away from the animal hide. So when you try this out on a livning human, it will still tend to eat the flesh away, no matter what you do. And wounds and urine do not go together well in any cases. So it comes to pass that the poor post-op Trans-Sexuals (in the jargon: post-op TS) will always have urinary problems as much as those poor Eunuch's of Ancient China. And so many of the post-op TS have depressions on top of that, and they need heavy medications of Psycho-Pharmaka which altogether doesn't do them very good, and so many of them just land on the unemployment or jobless list. Or they are quite good candidates for suicide. End of interjection.

]

If the surgeon could not find the Urethra, that was the end of the candidate. Too bad, he just didn't make it. Because if it was not properly canalized, the urine would infect the wound or the blood clots had obstructed the Urethra and the poor candidate would die when his bladder burst. Which was altogether not such a nice way to die. And that poor candidate was then lost to the Harem. And the poor family also lost out, since they had invested a lot of money just to perform the operation. But usually these families had several sons to spare, so the loss was not so dramatic. It is said that only about 10% of the candidates survived the operation. Not a good measure of success I would say. The lucky ones who made it into the Harem, then could provide their families with lots of benefits, and the families prospered a lot from those poor Eunuchs.

[I haven't made any recent research on the business of the Sexual Reassignment Surgery and I don't know if the Political Correctness had managed to purge the wikipedia of those grisly photos. But since I have those photos in my archive, that is enough for me. When I have the time to spare I will try to dig them up again. But as I said, I have very little spare time, and that may take a while.

https://keeleemacpheemd.com/gallery/

]

So to complete the story: The Eunuchs were necessary to ensure 100% that no foreign genetics interfered with the business of the Emperor of China of siring as many daughters as was humanly possible. This was not so much fun any more, when it is part of your daily business as the Emperor to sire as many daughters as you could potentially do with your poor male potence, as you could. "Yes Sire, Grand Master of Siring". The poor Chinese Potentate could easily out-potence himself. And to get some ergonomics into this business, there were quite a lot of court astrologers and doctors who calculated by the stars and the moon, when a particular harem woman had her fertile days. Since this was just a day or two. So the calculations had to be pretty precise. And this was no mean feat in those days. And the poor astrologer who did too many mis-calculations would quite likely end up as just the next candidate for the Eunich'ization.

The Sexual Diplomacy at all Potentates' Courts

But the many daughters (er princesses) were absolutely necessary for maintaining the friendly relations with all those other Potentates around. And this was the business of the Treasure Fleet of Zheng He. It carried not only gold and silver and the finest Silk ware, and the highly priced Chinese porcelain. It also carried an assortment of Princesses, for the friendly Potentates of all those countries around. Since Zhen He did several Grand Tours to the whole of the Philippines, the Indonesion Island Chain, and then around to Africa... One could imagine that there were so many local Potentates, who just had an appetite for the princesses of the Chinese Emperor. So this Treasure Fleet had to carry around as many princesses as were necessary for all those Potentates. One could come up with a rough estimate. It would have been at least a 100 or more Princesses. This was the wholesale export business of the most precious commodity that the Emperor of China had to offer. A piece of his own genetics. So it came to pass, that most of the nobility of South East Asia had at least some DNA strands from the Emperor of China to show off.

https://en.wikipedia.org/wiki/Zheng_He

Zheng He (Chinese: 鄭和; 1371 – 1433 or 1435) was a Chinese mariner, explorer, diplomat, fleet admiral, and court eunuch during China's early Ming dynasty. He was originally born as Ma He in a Muslim family, and later adopted the conferred surname Zheng from Emperor Yongle.^[2] Zheng commanded expeditionary treasure voyages to Southeast Asia, South Asia, Western Asia, and East Africa from 1405 to 1433. His larger ships allegedly carried hundreds of sailors on four tiers of decks and may have stretched 120 meters or more in length,^[3] but these claims have been disputed.^[4][5]

As a favorite of the Yongle Emperor, whose usurpation he assisted, Zheng rose to the top of the imperial hierarchy and served as commander of the southern capital Nanjing (the capital was later moved to Beijing by the Yongle Emperor). His voyages were long neglected in official Chinese histories but have become well known in China and abroad since the publication of Liang Qichao's Biography of Our Homeland's Great Navigator, Zheng He in 1904.^[6][7] A trilingual stele left by the navigator was discovered on the island of Ceylon shortly thereafter.

Zheng He voyages:

https://www.thoughtco.com/timeline-zheng-he-and-the-treasure-fleet-195218

https://en.wikipedia.org/wiki/Ming_treasure_voyages

The Ming treasure voyages were the seven maritime expeditions by Ming China's treasure fleet between 1405 and 1433. The Yongle Emperor initiated the construction of the treasure fleet in 1403. The grand project resulted in seven far-reaching ocean voyages to the coastal territories and islands in and around the South China Sea, the Indian Ocean, and beyond. Admiral Zheng He was commissioned to command the treasure fleet for the expeditions. Six of the voyages occurred during the Yongle reign (r. 1402–24), while the seventh voyage occurred under the Xuande reign (r. 1425–1435). The first three voyages reached up to Calicut on India's Malabar Coast, while the fourth voyage went as far as Hormuz in the Persian Gulf. Afterwards, the fleet made voyages farther away to the Arabian Peninsula and East Africa.

The Chinese expeditionary fleet was heavily militarized and carried great amounts of treasures, which served to project Chinese power and wealth to the known world. They brought back many foreign ambassadors whose kings and rulers were willing to declare themselves tributaries of China. During the course of the voyages, they destroyed Chen Zuyi's pirate fleet at Palembang, conquered the Sinhalese Kotte kingdom of King Alekeshvara, and defeated the forces of the Semudera pretender Sekandar in northern Sumatra. The Chinese maritime exploits brought many foreign countries into the nation's tributary system and sphere of influence through both military and political supremacy, thus incorporating the states into the greater Chinese world order under Ming suzerainty. Moreover, the Chinese structured and established control over an expansive maritime network in which the region became integrated and its countries became interconnected on an economic and political level.

The treasure voyages were commanded and overseen by the eunuch establishment whose political influence was heavily dependent on imperial favor. However, within Ming China's imperial state system, the civil officials were the primary political opponents of the eunuchs and the opposing faction against the expeditions. Around the end of the maritime voyages, the civil government gained the upper hand within the state bureaucracy, while the eunuchs gradually fell out of favor after the death of the Yongle Emperor.

Over the course of the maritime voyages of the early 15th century, Ming China became the pre-eminent naval power by projecting its sea-power further to the south and west. There is still much debate about issues such as the actual purpose of the voyages, the size of the ships, the magnitude of the fleet, the routes taken, the nautical charts employed, the countries visited, and the cargo carried.^[1]

Naval power

The Yongle Emperor inherited a powerful navy from his predecessor, the Hongwu Emperor, who himself had great appreciation for naval power.^[2][3] The Yongle Emperor further strengthened and expanded the Ming navy as an instrument for an expansive overseas policy.^[2][3] The Taizong Shilu contains 24 short entries for the imperial orders for shipbuilding, with figures pointing to at least 2868 ships, from 1403 to 1419.^[4] Over the course of 1403, Fujian, Jiangxi, Zhejiang, and Huguang's provincial governments as well as Nanjing, Suzhou, and other cities' military garrisons were ordered to begin construction of ships.^[5]

Creation of the Fleet

Under the reign of the Yongle Emperor, Ming China underwent a militaristic expansionism with ventures such as the treasure voyages.^[6][7] In 1403, the Yongle Emperor issued an imperial order to start the immense construction project of the treasure fleet.^[8] Zheng He was ordered to initiate the construction of the fleet.^[9] The treasure fleet was known by its original designation "Xiafan Guanjun" (下番官軍; lit. "foreign expeditionary armada") in Chinese sources.^[10] It would come to comprise many trading ships, warships, and support vessels.^[8] Many of the fleet's ships were built at the Longjiang shipyard.^[11][12] All of the treasure ships were also built there.^[11][13] The shipyard was located on the Qinhuai River near Nanjing, where it flows into the Yangtze River.^[11][14] Many trees were cut along the Min River and upper reaches of the Yangtze to supply the necessary resources for the construction of the fleet.^[5] The Yongle Emperor placed great trust in Zheng He and appointed him to command the treasure fleet.^[5][15] The emperor even gave Zheng He blank scrolls with the imperial seal, so the admiral could issue imperial orders at sea.^[15]

Youtube Videos of the Treasure Fleet

Treasure Fleet The Adventures of Zheng He (Full Documentary)

https://www.youtube.com/watch?v=YlenBcv4aYE

Zheng He Voyage (Ming Treasure Fleet)

https://www.youtube.com/watch?v=es__Le3eob0

About the Hijras, No Sex at all

As an aside, in India there exists (really, today!) a religious sect called the hijras, who do the castration as an offering for their spiritual advancement, and as a sign of belonging to that special sect.

Voluntary' castration won't work in India: Farah Khan Ali

https://www.youtube.com/watch?v=H4Gz58VgtiQ

Indian Guru Gets 400 Men Castrated for God

https://www.youtube.com/watch?v=_1mPFtEHWc8

Man admits to castrating people at nursing home

https://www.youtube.com/watch?v=2sLa54DIF4E

India's Transgender Community: The Hijra | Style Out There | Refinery29

https://www.youtube.com/watch?v=mgw7M-JABMg

Pakistan's Transgenders: Hidden Lives (LGBTQ+ Documentary) - Real Stories

https://www.youtube.com/watch?v=cvehhXaFh8U

India's Third Gender Movement | The Zainab Salbi Project Ep. 2

https://www.youtube.com/watch?v=PmWICmK37b4

Satyamev Jayate S 3 | Episode 3 | Accepting Alternative Sexualities |

Against all odds (Subtitled)

https://www.youtube.com/watch?v=DvBksrnS1RY

Why I Chose To Become A Hijra? | Laxmi Tripathi | Powerful Life Lessons

https://www.youtube.com/watch?v=SDNR7z2385o

Demystifying Gender in Indian Culture | Laxmi Narayan Tripathi |

TEDxAcropolisGroupofInstitutions

https://www.youtube.com/watch?v=_0pp4fZ4NTE

An edge is the farthest point before the unknown. On one hand, it embodies the limits of current status quo, while on the other, it symbolizes the starting point of exploration and discovery. "Beyond the Edges" will celebrate venturing out into the unknown for the expansion of human knowledge to create a better society. Now Archarya Maha Mandaleshwar Laxmi Narayan Tripathi Ji of Kinnar Akhada has mutliple feathers in her cap being a Kinnar/hijra social activist, dancer, actress, celebrity. Laxmi’s aim is to bring about the recognition of human rights of sexual minorities, especially transgender persons, and people living with HIV/AIDS. Through media appearances, national, regional and international consultancy, cooperating with various NGOs across the country and presiding over the CBO Astitva Trust, Laxmi is at the forefront of social work and advocacy in India. She was the first transgender person to represent Asia-Pacific in the UN President’s Office Civil Society Task Force on HIV/AIDS. She also the founder member of Maharashtra Trithiya Panthi Sangatana – MTPS. She is also core founder member of APTN – Asia Pacific Transgender Network. She was impleader in the recent path breaking Supreme Court case of India and subsequent judgement on upholding rights of hijras and transgenders in India. She also was the core community representative and in the planning commission of the AIDS 2014 conference in Melbourne representing Asia Pacific region. She was also the intervener in the Nasla Petition filed for Transgender Rights and recognition in Supreme Court of India Judgement in April 2014 . She was part of the steering core committee set by Ministry of Social Justice and Empowerment for Transgender Rights and upliftment. She was also the core member on the UGC committee set for Right of Education of Transgenders. Her work and personality were an inspiration for numerous literary, cinematographic and photographic enterprises. Her Book 'Me Hijra Me Laxmi' tells you an insight of her life. She is also author of other book called ' Red Lipstick - Men in my Life' which is un apologetic way of potraying the male patriachy and how she have used it for her benfit. Now Archarya Maha Mandaleshwar Laxmi Narayan Tripathi Ji of Kinnar Akhada has mutliple feathers in her cap being a Kinnar/hijra social activist, dancer, actress, celebrity. Laxmi’s aim is to bring about the recognition of human rights of sexual minorities, especially transgender persons, and people living with HIV/AIDS. Through media appearances, national, regional and international consultancy, cooperating with various NGOs across the country and presiding over the CBO Astitva Trust, Laxmi is at the forefront of social work and advocacy in India. She was the first transgender person to represent Asia-Pacific in the UN President’s Office Civil Society Task Force on HIV/AIDS. She also the founder member of Maharashtra Trithiya Panthi Sangatana – MTPS. She is also core founder member of APTN – Asia Pacific Transgender Network. She was impleader in the recent path breaking Supreme Court case of India and subsequent judgement on upholding rights of hijras and transgenders in India. She also was the core community representative and in the planning commission of the AIDS 2014 conference in Melbourne representing Asia Pacific region. She was also the intervener in the Nasla Petition filed for Transgender Rights and recognition in Supreme Court of India Judgement in April 2014 . She was part of the steering core committee set by Ministry of Social Justice and Empowerment for Transgender Rights and upliftment. She was also the core member on the UGC committee set for Right of Education of Transgenders. Her work and personality were an inspiration for numerous literary, cinematographic and photographic enterprises. Her Book 'Me Hijra Me Laxmi' tells you an insight of her life. She is also author of other book called ' Red Lipstick - Men in my Life' which is un apologetic way of potraying the male patriachy and how she have used it for her benfit. This talk was given at a TEDx event using the TED conference format but independently organized by a local community. Learn more at

https://www.ted.com/tedx

Demystifying Gender in Indian Culture | Laxmi Narayan Tripathi |

TEDxAcropolisGroupofInstitutions

https://www.youtube.com/watch?v=kiXCLSXL38Q

Acharya Laxmi Tripathi belongs to the oldest ethnic transgender community of the world - the 'hijrah’ community. She is an advocate for the rights of the hijra, in India, that identifies its members as neither male nor female. Tripathi was the plaintiff in litigation winning legal recognition for a third gender from the Indian Supreme Court in 2014, and she has worked to broaden gender definitions at the United Nations and other global forums on HIV and AIDS. Through the power of sheer will and the ability to persevere, she went on to establish herself, as well as the others of her kind, as the undeniable part of Indian culture that they have always been. ‘Astitva’, an organization started by Acharya Laxmi works to promote the welfare of sexual minorities, their support and development. She has also been campaigning against section 377 of the Indian penal code that criminalises ‘carnal intercourse against the order of nature’. She believes that children are not born with an assigned sexuality; rather they are made to fit into the boxes that have been carefully labeled by the world. In this talk, Acharya Laxmi asks us to believe in, and understand our own existence, but above all, she inspires us to love ourselves for what we truly are. A transgender social activist, dancer, actress, celebrity. Laxmi’s aim is to bring about the recognition of human rights of sexual minorities, especially transgender persons, and people living with HIV/AIDS. Through media appearances, national, regional and international consultancy, cooperating with various NGOs across the country and presiding over the CBO Astitva Trust, Laxmi is at the forefront of social work and advocacy in India. She was the first transgender person to represent Asia-Pacific in the UN President’s Office Civil Society Task Force on HIV/AIDS. Her work and personality were an inspiration for numerous literary, cinematographic and photographic enterprises. She is has complete her graduation in B.Com from Mitibai College (Bombay University) and M.A. in Bharat Natyam, Bombay University (under Baby Jonnie, Vaishali, Shri Shri Kalamani Mahalingam Pillay and Vasant Kumar Pillay). This talk was given at a TEDx event using the TED conference format but independently organized by a local community. Learn more at

https://www.ted.com/tedx

A journey beyond the two check-boxes of gender | Laxmi Tripathi | TEDxKIITUniversity

http://thingsasian.com/story/eunuchs-indias-third-gender

Eunuchs -- India's Third Gender

by Nabanita Dutt, Jul 21, 2002 | Destinations: India / Mumbai

Their face is their fortune. Caked in cheap rouge, kajal, powder and lipstick, they dress in ill-fitting blouses and colourful saris in a grotesque parody of womanhood as they roam the busy marketplaces in groups, terrorizing pedestrians, hustling for ten or a hundred rupees. These are not your average beggars on the street. With male voices shouting expletives, palms meeting crossways in a trademark clap, they prey on susceptible passersby, who will part with their cash sooner than be treated to the sight of the group collectively lifting up their saris and flashing castrated genital areas right in their faces.

Eunuchs - castrated males - have been in existence since the 9th Century BC. The word derives from the Greek "keeper of the bed" because castrated men were in popular demand to guard royal harems. The practice is believed to have started in China where, at the end of the Ming dynasty, there were as many as 70,000 eunuchs in the grand palace itself and many thousands more waiting to fill vacancies in the royal quarters. In the 1930s, when American journalist Vincent Starrett visited Beijing, he interviewed 33 palace eunuchs, ranging in age from 60 to 80. In his journals, he described the surviving eunuchs as "thin, hairless, fat-lipped and bejowled...with shrill voices and hair which hang down to their necks."

By 1960, the number of Chinese eunuchs had dwindled to 26 living in Beijing, and 1996 saw the death of Sun Yaoting, the last of these noble civil servants who passed away a little before his ninety-fourth birthday.

India is the only country where the tradition of eunuchs is prevalent today. There are about 1 million of them, though their role in life has changed drastically from that of royal servants, confidantes and friends.

Eunuchs, or hijras as they are called here, have become something to be feared. Nobody wants to be accosted by one of them - be nudged with their elbows, stroked on the cheek, taunted, cursed and flashed.

It's by taking advantage of this discomfort and embarrassment at their existence, that hijras in 21st Century India are making their living. Begging isn't their only source of income. It's an age-old custom in the country to have hijras bless childbirths, weddings, housewarmings and other auspicious occasions. The eunuchs are believed to possess occult powers, and their blessings - and curses - are both considered potent.

The community has a complex network system, which informs them of every happy event in the neighbourhood. No sooner has a baby been born in the family that a tinkle of ankle-bells herald the arrival of the hijras. They sing and dance and create a commotion outside the house until the mother has allowed them to look at the baby. Once they have blessed the child they demand exorbitant sums of money in lieu of their good wishes. The inspection also carries an ulterior motive. On rare occasions when the baby is born a eunuch, the hijras insist that the baby is given to them. Often, the families will comply to avoid humiliation in society, and the group will take the child away to their ghettoes to raise him as he should be: as one of their own.

It is instructive that when you hear the voices of those hijras, that they had all been over the age of puberty when they were castrated. Since their voices have the deep male tone.

On the pull of Genetics. Faithful Wives but then some Memory Lapses

We all know the stories of faithful women, who are married to a good provider, who works his soul out for the family. And when the woman has her fertile days, she does it without knowing herself. She then sometimes (I really mean sometimes), goes to a super honcho, and promptly gets pregnant. And the poor faithful husband has no idea what has been going on. The poor faithful wife has no idea about this either. Such is the pull of Genetics. I recommend the work of Schopenhauer who was right on the point as he usually was. One other thinker who excelled at this kind of reasoning was Herbert Spencer and the survival of the fittest. And this is very very Politically Incorrect business by the standards of today. And this work is continued in the field of Socio-Biology like E.O. Wilson and then some more. Today there is a sort of "shooting star" in this business, even if he doesn't know so much about genetics and biology. This is Jordan Peterson who is a psychologist, but he has done a lot of reading of C.G. Jung and of Nietzsche, and that classes him into that genre. And what he does has been coined the Thymos Theory by Peter Sloterdijk, and a similar thing by Alfred Adler. Now I don't know if Jordan Peterson has ever heard of Peter Sloterdijk, since nowadays, American or Canadian professors dont't usually take any notice any more of German professors. For good reason since not very much of German professor thinking has any use for US professors... And this is very very Politically Incorrect business. As I would say it: The business of life and pro-creation in the Age of Paleo-Humanity is not for the faint-hearted.

http://newlearningonline.com/new-learning/chapter-4/herbert-spencer-on-the-survival-of-the-fittest

https://en.wikipedia.org/wiki/Survival_of_the_fittest

Das Spektrum der Emotionen, und die Kartographie der Störungen

http://www.noologie.de/diadenk.htm#_Toc512642044

Thymos meets Eros: Carraci: Achilles und Briseis

http://www.noologie.de/diadenk.htm#_Toc512642045

Jordan Peterson

https://www.youtube.com/results?search_query=jordan+peterson

https://jordanbpeterson.com/

https://de.wikipedia.org/wiki/Jordan_Peterson

https://en.wikipedia.org/wiki/Jordan_Peterson

https://www.zeit.de/kultur/2018-08/jordan-peterson-kanada-professor-politische-korrektheit-feminismus-geschlechteridentitaet

I have to put this out in German since I wrote it in German and I have no time to translate it.

Jordan Peterson ist ungefähr vergleichbar mit Peter Sloterdijk als ein Shooting Star der modernen anglo-xyz-politically incorrecten Vor-Denker-Szene. Seine Bekanntheit unter den dortigen Intellektuellen (vor allem den jungen, die Youtube sehen) verdankt er dem Youtube, weil er Unmengen an Vorträgen selber dort eingestellt hat. Er bekommt daher über Youtube sehr viel mehr Publicity (und auch Geld-Umsatz),[74] als wenn er auf seinem Copyright herumreiten würde, und sich so den grössten Auftritts-Kanal der Menschheit verschliessen würde. (Das tun ja die deutschen Philosophen und ihre Verleger ja "mit a Fleiss", und verderben sich so ihre Vermarktung.) Das Beste an seiner Vermarktungs-Methode ist, dass er nicht wie hier in Deutschland von dem Totschweige- Kartell der Journaille vernichtet werden kann. Im Google findet man mit "jordan peterson deutsch" auch einiges Material in Deutsch. Wir finden im www genügend Informationen zu seiner Denkwelt, so dass ich nicht viel dazu zu sagen brauche. Ich füge hier nur noch meine mythologische Sichtweise hinzu. Peterson ist zwar von Haus aus Psychologe, aber er hat, über den Umweg zu C.G. Jung auch eine Menge Mythologisches Material in seinem Repertoire. Und er bezieht sich auch stark auf Nietzsche. Ich weiss nicht, ob er viel von Joseph Campbell gelesen hat, denn was er in seinen Vorträgen thematisiert, ist mehr oder weniger eine Neu-Formulierung von Campbell's "Hero's Journey". Ich nehme an, dass er dies, oder auf dem Umweg über die Star Wars von George Lucas, übernommen hat. Denn der "Hero's Journey" ist der Weg der Selbst-Findung zu seinem Wahren Selbst, damit auch des über-sich-selbst Hinausschreitens (nach Nietzsche, der Weg des Zarathustra zum Über-Menschen),[75] zu seiner wahren Selbst-Bestimmung.

The Problems of Spengler's Morphology of History

The Fallacy of the Records

Besides some other problems, the work of Spengler was deeply flawed by the problem of the fallacy of the records. He had originally been a teacher of mathematics at a Gymnasium as I have noted. So he was trained in the mathematical way, but he was not a formally trained historian. Through his work on Heraklitos, Goethe, Nietzsche and even Hegel he had probably developed his particular way of studying history. As I say it quite often, history is in the eye of the beholder, and especially that part which is delivered by the writing Intelligenzias of any culture. Like the Court Chroniclers and Record Keepers for the Power Elites. Their job was it to write down all those nice Euphemistic stories about their Overlords, like their great and good deeds and victorious battles.[1] But there were also the oral Cultural Memory custodians like the Bards and Aoidoi, e.g. Homeros in ancient Greece, and the Griots in Islamic Africa, or the Vedic Brahmins, who did a similar thing, like the Rg Veda which was probably derived from the "Lobgesang" about the Asyan Invaders of India. I have written a lot about the Oral Memory transmissions in my dissertation.

Neuro-xyz, epics, trance, and neuronal patterns in the brain hemispheres:

http://www.noologie.de/desn09.htm

https://archive.org/stream/heraclitus00whee/heraclitus00whee_djvu.txt

https://www.vqronline.org/essay/decline-west-spengler-reconsidered

https://dea.lib.unideb.hu/dea/bitstream/handle/2437/116165/Novak_Zoltan_tezisfuzet_angol-t.pdf?sequence=7&isAllowed=y

http://www.zeno.org/Philosophie/M/Spengler,+Oswald/Reden+und+Aufs%C3%A4tze/Heraklit

And Spengler could work on his Morphological theory only after he had received a small inheritance, and then he could live quite frugally, and reading tons and tons of books about all of world history. He got them all from the Munich Staatsbibliothek which was one of the best libraries in the whole of Germany. This was only surpassed of course by the Paris and London libraries. So he had always a full backpack of books when he returned from the Munich Staatsbibliothek. So he read and read and read. Until he had read enough because there were no more history books in the Munich Staatsbibliothek that he had not read already. And about 1914 he went about writing his grand novel "Der Untergang des Abendlandes". And one can understand his work so much better when one considers this a novel or in German, a "Bildungsroman". Because Spengler was an Amateur of the science of history. He had surely read most of what he could get from the Munich Staatsbibliothek. But the kind of cold structural thinking that the Britisher's were experts in, like Edward Gibbon, eluded him. The British'ers were of course used to think the Empire structurally, because they were at those times from the 1600's onwards the first and foremost strategist esperts of building Empires. The Great Armada can be counted as the starting point of Britain's Empire and world domination aspirations.

https://en.wikipedia.org/wiki/Spanish_Armada

So Gibbon was able to access and draw on some practical knowledge passed down through the generations of British'er thinkers and politicians and colony administrators. One could call this the "nuts and bolts" of the Machinery of Empire. And the poor Spengler had nothing of that, and so the practical side of Empire completely eluded him. He was still caught up in some thought patterns of German Romanicism, and Goethe'an and Nietzsche'an thinking. His other fatal flaw was the abovementioned: "fallacy of the records". This means that Spengler could only rely on his history books, and as I have expounded this in another place, history is mostly what the historians and record keepers and chroniclers were ordered by their Overlords, and what kind of history they had to concoct to give the optimal picture [meaning the science of Euphemism] of the politics of their Overlords. So even while Spengler was thinking some kind of Morphology, the really deep abysses of the Meta-Morphology, which means double- and triple- thinking against the very grain of Imperial History Writing completely eluded him.

https://ia600308.us.archive.org/35/items/deruntergangdesa19221spen/deruntergangdesa19221spen.pdf

Even if Spengler didn't like Hegel, the Hegelian theory of history was the model upon which Spengler based his work. He only substituted the Welt-Geist (World Spirit), with something else. But his was just a change of names, and not really a change of substance.

https://aeon.co/essays/what-is-history-nobody-gave-a-deeper-answer-than-hegel

By Terry Pinkard.

No one ever conceived of a more sophisticated and dynamic philosophical history than Hegel. His system is built around three fundamental ideas. First, the key to human agency is self-consciousness. For people to be doing anything in any real human sense is to know what we are doing as we do it. This applies even when we are not explicitly thinking about what we are doing. Here’s a simple example: as you are reading this, suppose you get a text message from a friend: ‘What are you doing?’ You immediately reply: ‘I’m reading a piece on Hegel.’ You knew what you were doing without having to have a separate act of thinking about it or drawing conclusions. Without any further thought, you knew that you were not skydiving, taking a bath, gardening or doing the crossword. You didn’t look around and infer from the evidence. You didn’t need any particular introspection. In fact, in Hegelian terms, when you are doing something and you do not know at all what you are doing, you’re not really doing anything at all. Instead, stuff is just happening. To be sure, sometimes we are only vaguely aware of what we are doing. However, even our often more distanced reflective self-consciousness is itself only a further realisation of the deeper and distinctly Hegelian self-relation: all consciousness is self-consciousness.

Secondly, Hegel thought that self-consciousness is always a matter of locating ourselves in a kind of social space of ‘I’ and ‘we’. Saying ‘I’ or saying ‘we’ is just speaking from one of two sides of the same dialectical coin. In many cases, ‘we’ seems to add up to lots of instances of ‘I think’ or ‘I do’, but in its most fundamental sense ‘we’ is just as basic as ‘I’. Each individual self-consciousness is fundamentally social. The generality of the ‘we’ manifests itself in the individual acts of each of us, but ‘we’ is itself nothing apart from the individual acts of singular flesh-and-blood agents. When I know what it is that I am doing, I am also aware that what ‘I’ am doing is, so to speak, the way ‘we’ do it.

It is a mistake to think that one side of the coin is more important: ‘I’ is not merely a point without further content absorbed completely within a social space (a ‘we’), nor is ‘we’, the social space, merely the addition of lots of individual ‘I’s. Without practitioners, there is no practice; without the practice, there are no practitioners. This is sometimes hard to see. Often, the ‘I’ tries to separate itself from the ‘we’ and rebel against it. (Think of existentialism.) Sometimes the ‘I’ tries to absorb itself fully into the ‘we’. (Think of what totalitarians dream about.) Sometimes the ‘I’ tries to stage-manage the recognition it seeks from the ‘we’ by pretending to be what it isn’t. (Think of the con artist.) All of these deficient forms of ‘I’ and ‘we’ make their various appearances in history.

Third, for humans, just as with any species, there are ways in which things can go better or worse for individuals within the species. Trees without the right soil do not flourish as the trees they could be; wolves without the right environmental range cannot become the wolves they could be. Similarly, self-conscious humans build familial, social, cultural and political environments that make it possible to become new, different and better versions of ourselves. But what we can make of ourselves depends on where we are in history. Your great-great-grandparents never dreamed of being computer coders. Medieval villagers did not aspire to become middle-level managers in a global trash-collection firm. Who ‘I’ am is always bound up with what ‘we’ do, but it is a mistake to take our individual acts simply as singular applications of something like general rules. It is better to say that we exemplify in better or worse ways what it is for us to really be us – for example, in friendship, chess-playing, vegetable-chopping or citizenship. The generality of the practice sets the terms in which I can flourish as any one of these things. Yet it is I who set the way in which I exemplify the practice, and ‘we’ all participate in seeing how well the two (‘I’ and ‘we’) converge and diverge.

As self-conscious social individuals, we reshape our lives, give new meanings to old things (from sex and food to complicated table manners) so that we acquire new sets of habits, round off the contours of our animal life in surprising ways, settle down, and then move on. This is rarely an entirely peaceful process. We exist as individuals-with-social-identities in the social spaces that we mutually institute and keep in place. Some of those social relations are based on raw force, subjection and humiliation (such as the relations between masters and slaves). Warfare is common. History, Hegel said, looks like a vast slaughter-bench on which the lives and happiness of millions have been sacrificed.

As the way in which the species, ‘self-conscious life’, interprets and reinterprets itself, history seems a bit depressing at first. Entire civilisations and ways of life come to be and pass away, old ways of living vanish. Nothing seems stable. Hegel’s daring philosophical proposal insisted that we see this procession as manifesting the ways in which each individual form of human social life generates tensions and strains within itself. When these tensions become so great that such a way of living finally makes no sense to the participants, life rapidly becomes uninhabitable. Once it becomes uninhabitable, it breaks down, falls apart, and eventually gives way to another form of life. The new form of life emerges as the people living in the cultural rubble of the breakdown pick up the pieces of what is still working, discard the parts that no longer work, and fashion something new out of that breakdown. They build a society that develops itself until its own internal strains and stresses lead it too into breakdown, after which a new ‘form of life’ emerges out of it. All told, this aspect of history constitutes the changing shape of self-conscious life itself. Hegel chose the German term Geist (rendered as ‘mind’ or ‘spirit’ depending on the translator) to capture that. As Geist moves through history, it takes on different shapes as it imagines itself in different ways and thus is, for those thinking about it, a moving target. This story of breakdown and renewal is Hegel’s dialectic of history.

As Ancient Rome rose to dominance over Greece, at first it seemed as if a way of life that made more sense had arrived to replace the incipient Greek failure, but Rome itself imploded. In the late antique period, as Christianity became the imperial religion, the seed of a new idea appeared within the already moving target of self-conscious life: if people are all children of the one God, then we were all metaphorical brothers and sisters. Slavery and oppression might be the rule on Earth, but equality was the rule in the great beyond. Although the contradiction might not have even been fully apparent at first, the seed for its reckoning on the world stage had been planted. Antigone’s demand was on its way to becoming universal.

On Hegel’s view, European life more or less lost its way for a long while after Greek democracy vanished. The mixture of Roman culture, Roman law and, above all, the brute force of the Roman legions was replaced by an alienated world in which people felt obliged to live up to standards in which they had trouble seeing themselves. Such a world was always tottering between a fragile stability and a fear about its own senselessness. From time to time, it slipped into utter madness. The lunacy of the Crusades was one example, and another was the collective panic over witchcraft that resulted in the judicial murder of hundreds of women. All this happened against a background in which, as Hegel put it, ‘a universal feeling of the nothingness of their condition coursed through the world’. The world was living in a kind of fear that, in the last analysis, it made no sense at all.

This combustible mixture of self-alienation, of ‘nothingness’ and of anger at the injustice of the prevailing order ignited in 1789 in the French Revolution, in which the older props holding up the alienated form of life finally fell away. In its wake it left a kind of freedom that took itself to be unbound by the past, by very little in nature, and not by very much at all in religion. As a result, or so Hegel took it, it at first left itself with little with which to build a new world, except the very abstract ideas of unbounded freedom itself and the supposedly more bounded virtues of the citizenry in their support for the Revolutionary government. However, after the brief spasm of violence in the Reign of Terror (1793-94), things settled down, and after 1815 the irrevocably new order was in place in which the gains of the Revolution would gradually be made more real. Or so Hegel hoped.

Hegel never wavered in his admiration for the French Revolution – he always celebrated it on 14 July – because he thought it represented the decisive moment in European modernity. It put into practice the move in history from ‘some are free’ (as in Greece and Rome) to ‘all are free’, or, to put it another way, it made it real that nobody is by nature under the supreme authority of anybody else: nobody, not one race to another, not women to men, not serfs to landholders, not commoners to aristocrats. Once people are gripped by this thought of freedom and equality, the genie cannot be put back in the bottle. The old order of natural subordination was now gone, at least in theory, because, as Geist had developed, the very idea of natural subordination within it ceased to make any sense at all.

With that, everything else, from family life to the structure of the state, would also have to change. (It certainly involved throwing more traditional ways of doing things into question than even Hegel himself was willing to admit.) It also was not anything that was immediately and fully exemplified in 19th-century European practice. ‘All are free’ did not mean that, at one fell swoop, oppression vanished, but it did mean that an entirely new picture of agency had made its debut on the world stage. Most importantly, it signalled a shift in the conception of justice. No longer a metaphysical element of the eternal world order, justice was now the prime virtue of a realm of freedom and equal citizens.

The Double-Think Methods of the British'er Empire builders

Spengler was not at all used to the kind of double-think that the British'ers were experts in when they did their Spy vs. Spy business, ever since the days of the Spanish Armada. To build an Empire, brute strength and force is just not enough. And this was the decisive part of political cunning that the poor German Overlords, Willi II, and Hitler had no idea of. The poor Germans just didn't have the smarts which you only get when you study at Oxford or Cambridge. These were and are the higher training schools of the British'er Elite, where you learn to do the business of Double- and Triple- Thinking to build and keep an Empire. So what I am doing here with my own Meta-Morphology of history, is to Double- and Triple- Think against the very grain of his-story. And you can only do this by the way of Anthropology and so many dirty things in the Collective Unconscious of humanity. One must be able to double- think right against the fallacy of the records, and think exactly those things that the historians and chroniclers were ordered to leave out or delete altogether. There is no other way to come up with the Meta-Morphology of history of hu-mankind. And in some other texts I have called this the "Leestellendenken" or thinking the Lacunae of every thought system which is full of holes, and the good inventor of this thought system tries to cover up and hide those holes as well as he was he is able to come up with. The best example of this is of course the Hegelian system of the Phenomenology of the "Geist", which is just such a ghostly business, that it caused the complete derangement of the mInds and mass Prychosis of a whole school of Deutsche Philosophy, called the "German Idealism", and it caused even more damage when some Deutsche Politicans illusioned themselves that they could do world history politics with this, as was the main delusion of the Kaiser Willi II, and Adolf Hitler. And then there was the Genius of the Deep Abyss, the good Richard Wagner who also did his best to lead the Deutsche Gelehrsamkeit into so much well concocted delusion. Now I will give a little nice counter-example of the finest of British'er thinking, that of Samuel Johnson. He made this very famous definition of which I make good use.

The Definition of a Net: A system of Interstitial Vacuities. And this is exactly what I call the "Leestellendenken". Below I will give some quotations from the wikipedia. And so we go on with the business of double- and triple- thinking World History. Just to give a little metaphor: It is about like to turn a glove around and put the inside out. So what before did fit quite well on your right hand, suddenly fits on your left hand. This is quite a miracle indeed and it tells us a little bit about the mathematical science of Topology, and I only call this Meta-Morphology in the present context. The metaphor of Marx was quite a bit simpler than that, when he stated that he wanted to turn Hegel from his head to his feet. The business of Meta-Morphology is quite a bit more advanced than that. So even while Spengler was thinking some kind of Morphology, he never reached the really Deep Abysses of the Meta-Morphology, which means double- and triple- thinking against the very grain of history which completely eluded him. So I am doing a little thinking to improve or do some one-up-man-ship upon Spengler.

Spengler's predecessors starting with Herodotos

Spengler had probably read all his predecessing works, starting with Herodotos, then possibly Vergilius but he was more of a mythology writer than a historian. Then comes a long gap: Giambattista Vico (1668-1744), then came Edward Gibbon who wrote "The History of the Decline and Fall of the Roman Empire" between 1776 and 1788. So Spengler modeled his work on Gibbon and he thought that he had decoded the secret of World history. What Spengler completely lacked was the "circumstantial" evidence of archeology and non-written materials. He relied solely on the written materials that he could find in all those books. I have written in my dissertation extensively on the non- written traditions and their importance for history writing.

http://www.noologie.de/appendix.pdf

Then some time later there came Lev Gumilev who probably hadn't read Spengler very much, since he didn't quote Spengler so much.

[There are always the rules of Political Correctness" and in the Soviet USSR these rules were very strict indeed. Since Spengler was considered the forerunner of the War Mongering German WWII Menace.]

But since Lev Gumilev was a professional historian, and expecially knew

about the deep history of Greater Eurasia, he was in a much better postition than any Western Philosopher of History. I have expounded this in my chapter on Lev Gumilev. Because as a Russion, Gumilev could think in thinking modes that the Western historians simply were not able to do at all. It was the Deep History of Mythology, of the Slavic Baba Jaga. Gumilev didn't mention this, since he worked during the time of Soviet Dialectical Marxism and Dialectical Materialism, but as I am used to double- think everything, I can also double- think Lev Gumilev himself. I have put the material on Lev Gumilev in the Appendix, since the present text "Sophia" is already too big and heavy to handle. See also: Appendix IX: Lev Gumilev on Empires and then Some / The Better Morphology of History by Lev Gumilev.

http://www.noologie.de/appendix.htm

Samuel Johnson: The Definition of a Net

Definition of a Net: A system of Interstitial Vacuities

Network: Any thing reticulated or decussated, at equal distances, with interstices between the intersections. (See how he defined 'reticulated,' below.)

http://www.samueljohnson.com/topics.html

http://mentalfloss.com/article/538473/funny-definitions-from-dictionary-of-the-english-language-samuel-johnson

It took roughly eight years for Samuel Johnson and his staff of six helpers to complete the Dictionary of the English Language, which was published 263 years ago this month, on April 15, 1755. The work soon established itself as one of the most important dictionaries in the history of the English language, and remained a landmark reference source right through to the early 1900s.

Johnson—a celebrated humourist and anecdotist who also wrote countless works of journalism and criticism, biographies, essays, poems, and even a novel and a stage play—brought a huge amount of that wit and linguistic creativity to his dictionary, which defined over 42,000 words, using 114,000 literary quotations to illustrate them. Famously, for instance, he defined oats as “a grain, which in England is generally given to horses, but in Scotland supports the people”—but that famous definition is just the tip of the iceberg when it comes to the slights, barbs and quips Johnson included in his dictionary.

[AG: these are some definitions which I also like a lot]

4. Gynocracy

A gynocracy is a governing body of women, or women seen as a ruling class. In Johnson’s pithier words, however, a “gynecocrasay” was defined as a “petticoat government.”

9. Pension

A pension is “an allowance,” Johnson explained, adding that “in England it is generally understood to mean pay given to a state hireling for treason to his country.”

17. Urinator

Browse the dictionary and this one might raise a few eyebrows: Johnson defined a urinator as “a diver” or “one who searches underwater.” We might not agree today, but he wasn’t wrong: In this context, urinator derives from urinari, a Latin word meaning “to dive.”

https://en.wikipedia.org/wiki/History_of_the_World_(book)

https://en.wikipedia.org/wiki/World_history

Pre-modern

The study of world history, as distinct from national history, has existed in many world cultures. However, early forms of world history were not truly global, and were limited to only the regions known by the historian.

In Ancient China, Chinese world history, that of China and the surrounding people of East Asia, was based on the dynastic cycle articulated by Sima Qian in circa 100 BC. Sima Qian's model is based on the Mandate of Heaven. Rulers rise when they united China, then are overthrown when a ruling dynasty became corrupt.^{[9] Each new dynasty begins virtuous and strong, but
then decays, provoking the transfer of Heaven's mandate to a new ruler. The
test of virtue in a new dynasty is success in being obeyed by China and
neighboring barbarians. After 2000 years Sima Qian's model still dominates
scholarship, although the dynastic cycle is no
longer used for modern Chinese history.}^[10]

In Ancient Greece, Herodotus (5th century BC), as founder of Greek historiography,^{[11] presents insightful and lively discussions of
the customs, geography, and history of Mediterranean peoples, particularly the
Egyptians. However, his great rival Thucydides promptly
discarded Herodotus's all-embracing approach to history, offering instead a
more precise, sharply focused monograph, dealing not with vast empires over the
centuries but with 27 years of war between Athens and Sparta. In Rome, the
vast, patriotic history of Rome by Livy (59 BC-17 AD) approximated Herodotean
inclusiveness;}^{[12] Polybius (c.200-c.118 BC) aspired to combine the
logical rigor of Thucydides with the scope of Herodotus.}^[13]

In Central Asia, The Secret History of Mongols is regarded as the single significant native Mongolian account of Genghis Khan. The Secret History is regarded as a piece of classic literature in both Mongolia and the rest of the world.

In the Middle East, Ala'iddin Ata-Malik Juvayni (1226–1283) was a Persian historian who wrote an account of the Mongol Empire entitled Ta' rīkh-i jahān-gushā (History of the World Conqueror).^{[14] The standard edition of Juvayni is published
under the title Ta' rīkh-i jahān-gushā, ed. Mirza Muhammad
Qazwini, 3 vol, Gibb Memorial Series 16 (Leiden and London, 1912–37). An
English translation by John Andrew Boyle "The History of the
World-Conqueror" was republished in 1997.}

Rashīd al-Dīn Fadhl-allāh Hamadānī (1247–1318), was a Persian physician of Jewish origin, polymathic writer and historian, who wrote an enormous Islamic history, the Jami al-Tawarikh, in the Persian language, often considered a landmark in intercultural historiography and a key document on the Ilkhanids (13th and 14th century).^{[15] His encyclopedic knowledge of a wide range of
cultures from Mongolia to China to the Steppes of Central Eurasia to Persia,
the Arabic-speaking lands, and Europe, provide the most direct access to
information on the late Mongol era. His descriptions also highlight the manner
in which the Mongol Empire and its emphasis on trade resulted in an atmosphere
of cultural and religious exchange and intellectual ferment, resulting in the
transmission of a host of ideas from East to West and vice versa.}

One Muslim scholar, Ibn Khaldun (1332-1409) broke with traditionalism and offered a model of historical change in Muqaddimah, an exposition of the methodology of scientific history. Ibn Khaldun focused on the reasons for the rise and fall of civilization, arguing that the causes of change are to be sought in the economic and social structure of society. His work was largely ignored in the Muslim world.^{[16] Otherwise the Muslim, Chinese and Indian
intellectuals held fast to a religious traditionalism, leaving them unprepared
to advise national leaders on how to confront the European intrusion into Asia
after 1500 AD.}

Early modern

During the Renaissance in Europe, history was written about states or nations. The study of history changed during the Enlightenment and Romanticism. Voltaire described the history of certain ages that he considered important, rather than describing events in chronological order. History became an independent discipline. It was not called philosophia historiae anymore, but merely history (historia).Voltaire, in the 18th century, attempted to revolutionize the study of world history. First, Voltaire concluded that the traditional study of history was flawed. The Christian Church, one of the most powerful entities in his time, had presented a framework for studying history. Voltaire, when writing History of Charles XII (1731) and The Age of Louis XIV (1751), instead choose to focus economics, politics and culture.^{[17] These aspects of history were mostly unexplored
by his contemporaries and would each develop into their own sections of world
history. Above all else, Voltaire regarded truth as the most essential part of
recording world history. Nationalism and religion only subtracted from
objective truth, so Voltaire freed himself for their influence when he recorded
history.}^[18]

Giambattista Vico (1668–1744) in Italy wrote Scienza nuva seconda (The New Science) in 1725, which argued history as the expression of human will and deeds. He thought that men are historical entities and that human nature changes over time. Each epoch should be seen as a whole in which all aspects of culture—art, religion, philosophy, politics, and economics—are interrelated (a point developed later by Oswald Spengler). Vico showed that myth, poetry, and art are entry points to discovering the true spirit of a culture. Vico outlined a conception of historical development in which great cultures, like Rome, undergo cycles of growth and decline. His ideas were out of fashion during the Enlightenment, but influenced the Romantic historians after 1800.

A major theoretical foundation for world history was given by German philosopher G. W. F. Hegel, who saw the modern Prussian state as the latest (though often confused with the highest) stage of world development.

G.W.F. Hegel developed three lenses through which he believed world history could be viewed. Documents produced during a historical period, such as journal entries and contractual agreements, were considered by Hegel to be part of Original History. These documents are produced by a person enveloped within a culture, making them conduits of vital information but also limited in their contextual knowledge. Documents which pertain to Hegel’s Original History are classified by modern historians as primary sources.^[19]

Reflective History, Hegel’s second lens, are documents written with some temporal distance separating the event which is discussed in the academic writing. What limited this lens, according to Hegel, was the imposition of the writers own cultural values and views on the historical event. This criticism of Reflective History was later formalized by Anthropologists Franz Boa and coined as Cultural relativism by Alain Locke. Both of these lenses were considered to be partially flawed by Hegel.^[20]

Hegel termed the lens which he advocated to view world history through as Philosophical History. In order to view history through this lens, one must analyze events, civilizations, and periods objectively. When done in this fashion, the historian can then extract the prevailing theme from their studies. This lens differs from the rest because it is void of any cultural biases and takes a more analytical approach to history. World History can be a broad topic, so focusing on extracting the most valuable information from certain periods may be the most beneficial approach. This third lens, as did Hegel’s definitions of the other two, affected the study of history in the early modern period and our contemporary period.^[21]

Another early modern historian was Adam Ferguson. Ferguson’s main contribution to the study of world history was his An Essay on the History of Civil Society (1767).^{[22] According to Ferguson, world history was a
combination of two forms of history. One was natural history; the aspects of
our world which god created. The other, which was more revolutionary, was
social history. For him, social history was the progress humans made towards
fulfilling God’s plan for humanity. He believed that progress, which could be
achieved through individuals pursuing commercial success, would bring us closer
to a perfect society; but we would never reach one.}^{[23] However, he also theorized that a complete
dedication to commercial success could lead to societal collapse—like what
happened in Rome—because people would lose morality. Through this lens,
Ferguson viewed world history as humanities struggle to reach an ideal society.}^[24]

Henry Home, Lord Kames was a philosopher during the Enlightenment and contributed to the study or world history. In his major historical work, Sketches on the History of Man, Home’s outlined the four stages of human history which he observed.^{[25] The first and most primitive stage was small
hunter-gatherer groups. Then, in order to form larger groups, humans
transitioned into the second stage when they began to domesticate animals. The
third stage was the development of agriculture. This new technology established
trade and higher levels of cooperation amongst sizable groups of people. With
the gathering of people into agricultural villages, laws and social obligations
needed to be developed so a form of order could be maintained. The fourth, and
final stage, involved humans moving into market towns and seaports where
agriculture was not the focus. Instead, commerce and other forms of labor
arouse in a society. By defining the stages of human history, Homes influenced
his successors. He also contributed to the development of other studies such as
sociology and anthropology.}^[26]

https://en.wikipedia.org/wiki/Edward_Gibbon

Edward Gibbon FRS (8 May 1737^[1][2] – 16 January 1794) was an English historian, writer and Member of Parliament. His most important work, The History of the Decline and Fall of the Roman Empire, was published in six volumes between 1776 and 1788 and is known for the quality and irony of its prose, its use of primary sources, and its polemical criticism of organised religion.^[3]

After several rewrites, with Gibbon "often tempted to throw away the labours of seven years," the first volume of what was to become his life's major achievement, The History of the Decline and Fall of the Roman Empire, was published on 17 February 1776. Through 1777, the reading public eagerly consumed three editions, for which Gibbon was rewarded handsomely: two-thirds of the profits, amounting to approximately £1,000.^[25] Biographer Leslie Stephen wrote that thereafter, "His fame was as rapid as it has been lasting." And as regards this first volume, "Some warm praise from David Hume overpaid the labour of ten years."

Volumes II and III appeared on 1 March 1781, eventually rising "to a level with the previous volume in general esteem." Volume IV was finished in June 1784;^[27] the final two were completed during a second Lausanne sojourn (September 1783 to August 1787) where Gibbon reunited with his friend Deyverdun in leisurely comfort. By early 1787, he was "straining for the goal" and with great relief the project was finished in June. Gibbon later wrote:

It was on the day, or rather the night, of 27 June 1787, between the hours of eleven and twelve, that I wrote the last lines of the last page in a summer-house in my garden...I will not dissemble the first emotions of joy on the recovery of my freedom, and perhaps the establishment of my fame. But my pride was soon humbled, and a sober melancholy was spread over my mind by the idea that I had taken my everlasting leave of an old and agreeable companion, and that, whatsoever might be the future date of my history, the life of the historian must be short and precarious.^[28]

Volumes IV, V, and VI finally reached the press in May 1788, their publication having been delayed since March so it could coincide with a dinner party celebrating Gibbon's 51st birthday (the 8th).^[29] Mounting a bandwagon of praise for the later volumes were such contemporary luminaries as Adam Smith, William Robertson, Adam Ferguson, Lord Camden, and Horace Walpole. Smith remarked that Gibbon's triumph had positioned him "at the very head of [Europe's] literary tribe."^{[citation needed]}

In November of that year, he was elected a Fellow of the Royal Society, the main proposer being his good friend Lord Sheffield.^[30]

The Decline of the West

https://en.wikipedia.org/wiki/The_Decline_of_the_West

The Decline of the West (German: Der Untergang des Abendlandes), or The Downfall of the Occident, is a two-volume work by Oswald Spengler, the first volume of which was published in the summer of 1918. Spengler revised this volume in 1922 and published the second volume, subtitled Perspectives of World History, in 1923.

Spengler introduces his book as a "Copernican overturning" involving the rejection of the Eurocentric view of history, especially the division of history into the linear "ancient-medieval-modern" rubric.^[1] According to Spengler, the meaningful units for history are not epochs but whole cultures which evolve as organisms. He recognizes at least eight high cultures: Babylonian, Egyptian, Chinese, Indian, Mesoamerican (Mayan/Aztec), Classical (Greek/Roman), Arabian, and Western or "European-American". Cultures have a lifespan of about a thousand years of flourishing, and a thousand years of decline. The final stage of each culture is, in his word use, a "civilization".

Spengler also presents the idea of Muslims, Jews and Christians, as well as their Persian and Semitic forebears, being 'Magian'; Mediterranean cultures of the antiquity such as Ancient Greeceand Rome being 'Apollonian'; and the modern Westerners being 'Faustian'.

According to Spengler, the Western world is ending and we are witnessing the last season—"winter time"—of Faustian Civilization. In Spengler's depiction, Western Man is a proud but tragic figure because, while he strives and creates, he secretly knows the actual goal will never be reached.

https://ia600308.us.archive.org/35/items/deruntergangdesa19221spen/deruntergangdesa19221spen.pdf

https://de.wikipedia.org/wiki/Der_Untergang_des_Abendlandes

Der Untergang des Abendlandes. Umrisse einer Morphologie der Weltgeschichte ist das kulturphilosophischeHauptwerk von Oswald Spengler. Der erste Band Gestalt und Wirklichkeit wurde von 1918 an in erster und zweiter Auflage im Verlag Braumüller in Wien herausgegeben, der zweite Band Welthistorische Perspektiven erschien 1922 beim Verlag C.H.Beck in München. Die weiteren Auflagen seit 1923 revidieren die älteren Teile des Gesamtwerkes in einigen, meist sprachlichen Punkten.

Spengler vergleicht das europäisch-nordamerikanische Abendland unter kulturmorphologischen Gesichtspunkten mit sieben anderen Hochkulturen. Er entwirft so das Panorama einer spezifischen Geschichtsphilosophie. Sie reflektiert die Erfahrungen der Zeit vor und während des Ersten Weltkrieges und zeigt sich von den revolutionären Begleitumständen der Epoche inspiriert. Als Philosoph empfiehlt er indes den „Blick auf die historische Formenwelt von Jahrtausenden […] wenn man wirklich die große Krisis der Gegenwart begreifen will.“

Der Autor war schon 1904 in seiner Dissertation Der metaphysische Grundgedanke der heraklitischen Philosophie zu Ansätzen eines Vergleiches gelangt. Diese Ansätze betrafen bereits die Entwicklung der antiken bzw. der abendländischen Kultur. Interkulturelle Vergleiche zwischen Ereignissen (auch künstlerischer und geistesgeschichtlicher Art) waren zu Spenglers Zeit zwar keineswegs neu und sogar schon in der einflussreichen Geschichtsphilosophie Georg Wilhelm Friedrich Hegels angelegt, dessen Einfluss auf Spengler nicht zu unterschätzen ist^{[1]; aus der Verbindung mit einer
eigenen Philosophie entwickelte Spengler indes bereits in seiner Dissertation –
und jetzt systematisch in seinem Hauptwerk – ein metaphysisch verwurzeltes
System, welches den Anspruch erhebt, die gesamte höhere Kulturgeschichte zu
erklären und sogar kommende Entwicklungen vorauszusagen: In seinem Buch werde
„zum ersten Mal der Versuch gewagt, Geschichte vorauszubestimmen.“}

Die Prognose der künftigen Entwicklung des Abendlandes formuliert die berühmte These des „Untergangs“, verstanden als notwendiger und im Grunde „natürlicher“ Abschluss einer vorausgehenden Blüte- und anschließender längerer Abstiegszeit, mit nachfolgender charakteristischer „Fellachen-Unkultur“. Diese Interpretation ersetzt die vor dem Ersten Weltkrieg noch weitverbreitete Vorstellung eines kontinuierlichen und geschichtsnotwendigen Fortschritts der Menschheitsgeschichte.

The Im-Perium

This is just a sketch which I intend to compete later. I have already written quite a lot on the subject in Noologie I. So one can look the things up in that work.

http://www.noologie.de/noo.htm

http://www.noologie.de/noo02.htm

http://www.noologie.de/noo05.htm

Lets see the Imperium by Herfried Münkler: He is a quite a good historian, but he has the same problem that all historians have. Except of course, Lev Gumilev. Münkler cannot double-think the history. He must stick to the records and the other history books, and I have said this again and again. When you stick to the records you are just regurgitating something that some Head-Honchos and Super-Potentates have concocted expressively for the poor historians. The only historian who knew this was Lev Gumilev, this was because of his training in the Gulags, and also because the smarter Russians knew quite well how to circumvent the brute force kind of Soviet Propaganda. There is a school of historians who look at the more circumstantial records, like financial, and economical. These are mostly a French school, because France was probably the Super Power of Record keeping of the 1500's and up. This is when the French Potentates invented the Absolute Monarchy, which was quite unprecedented for those times. Like the German Kaiser's of the Holy Roman Empire, they were very limited in their powers. They were more like a Chairman of the Board. When the Board didn't like the Chairman, they could also fire him. This was not any more possible with the French Kings. Louis XIV was the apogee of this, but he ruined the State Finances in the process, and his successors had to pay dearly. Even an absolute kingdom is run on money, and not on adulation. Of course the Record keeping was mostly for taxation purposes. But these records are not tainted by a intention of the rulers to fabricate them to their own liking. So these social and economic records are very valuable for the purpose of historians. Similar is the situation of Ancient Mesopotamia. There the earliest forms of Proto-Writing were also for taxation and business transaction purposes.

I have made a few short notes in the Imperium and the Im-Perium. The latter is my own wording to distinguish it from Herfried Münkler's Imperium. There is already a lot of material in my earlier work Noologie I. Here are the respective Chapters. I give a detailed discussion on the nature of "Peras" which re-appears in the word Im-Perium. Of course for the proper academic etymologists this is a "no-no", since Peras is a Greek word, and "Im" is Latin. No proper proper academic etymologist may confuse these language domains. But except that the Romans did quite a lot of borrowing Greek words and concepts and customs, and religion, and then some more. Besides being the same kind of Aryans that the Greeks were. And besides the nice mythology of Vergilius. The Aeneas Mythology. The Trojans were most likely Hittites, and the Hittites were also Aryans. Es we know from their writing, when they had correspondence with the Pharaos of Egypt. These letters were of ourse written in both script systems. So there was another, much less known Rosetta Stone.

http://www.noologie.de/noo02.htm#Heading83

http://www.noologie.de/noo02.htm#Heading85

http://www.noologie.de/noo02.htm#Heading96

http://www.noologie.de/noo02.htm#Heading127

http://www.noologie.de/noo02.htm#Heading150

http://www.noologie.de/noo05.htm

http://www.noologie.de/noo06.htm#Heading281

http://www.noologie.de/noo06.htm#Heading282

Some Odds and Ends Notes on Building and Losing an Empire

Some Odds and Ends notes: When I have the time, I will get more into the details of the business of Empire building, and more importantly, to keep an Empire, which is much harder than it may seem at first sight. Most of the time in human history, the Empires were lost far more quickly than they had been built. Like the Mongol Empire between Gengis Khan, then Kubilai Khan. This didn't last very long, about 200 years. The only Empire in the history that was shorter-lived was the Inka. But this was at least somewhat due to the friendly help of the Conquistadores. When viewed from the bird's eye of Gumilev's Space Ship, one may notice that this empire was also doomed, for technical reasons, of infrastructure and some more. Jared Diamond has also given some interesting data in this subject. But even that work is quite one-sided. I will also give some more details why I think that Jared Diamond has some good ideas, but he also misses some very important points.

https://en.wikipedia.org/wiki/Kublai_Khan

The one historian who knew pretty much all about this, was Lev Gumilev. And he could also see the writing on the wall for the Soviet Empire. Of course if he had written about this in his books it would have been suicidal. So he kept it as a secret to himself. I have written a lot about his work. I devote a whole chapter to him, since he is (or was) in my view, probably one of the best historians of mankind. This is now in the appendix, since the present text is already much too large and heavy. And as it is the usual procedure with such eminent mInds, no-one in the West ever noticed the genius of Gumilev.

https://en.wikipedia.org/wiki/Lev_Gumilyov

So Herfried Münkler is guite a good German Historian. But otherwise, outside of Germany, this is not so much. As I said it: The British'ers knew history in a way that the Germans could never comprehend. You must have a his-story of about 500 years of Empire building and losing it again in the process of history. ... If you want to understand anything at all about the history of the rises and the inevitable downfalls of all the Empires of Humanity. Therefore the good Spengler also had no chance at it at all. And we can safely forget all about the History or "His-Stories" or Fancy Imaginations of the good Hegel. One contemporary writer who is very good at double-thinking "His-Story" is Patrice Ayme'. I will report more on his work later.

https://patriceayme.wordpress.com/

https://patriceayme.wordpress.com/2019/06/23/group-selection-not-selection-of-the-fittest/

https://aeon.co/users/patrice-ayme

...

keep you sheep er you people in and the strangers out

im-perare necesse est

see Noologie I

enlarge your empire

when you can't enlarge, there is no more supply of slaves

and then your slave economy just collapses

the reason for the fall of the Roman Empire

the devaluation of the Roman currency, Neuburger.

the immense growth of plutocratic land owner ship

the depopulation of the countryside, and this was the stock

from which the Roman Armies recruited the soldiers of the legions from

the law of primogeniture

The superfluous sons who wanted to make a career in the military, because they could not inherit very much. This was a reason to go to the Seas as sailors, or to become Conquistadores, and only the sheepish meek ones went to the Clergy and to the walls of those monasteries which were so expertly described by Umberto Eco in Name of the Rose.

William of Baskerville was of course Sherlock Holmes. Baskerville was the place of the Hound of Baskerville. Adson of Melk is quite a good word play. Of course he was an incarnation of Dr. Watson. But Adson also means some kind of an Assistant.

Sherlock Holmes and Cocaine. Dr. Watson noticed that Sherlock Holmes could not find any veins any more to put his syringe in. The same problem as we have with present-day drug addicts. They have so many syringe scars, that thei have real trouble where to put their next "shot". Cocaine is quite a bad cellular abrasive, which means that it eats your flesh away. When you snort it for a longer time, it will eat your inner Nose away. So when you do injections it also will eat the flesh away where you inject it.

The same business with Heroin. The substance itsel is not so dangerous, but it is always adulterated with some nasty things like kitchen cleaner, Boron of something of the kind.

The Great Chinese Wall. Planned and put into motion by the Eunuchs of the Imperial court.

Because Eunuchs have no balls any more, their thinking will be on the defensive side.

The building of the Great Wall took around 500.000 human lives and ruined the Chinese Economy.

If the Chinese Emperors had had some better advice, they would have just built up an elite

fast Cavallery force which would have routed all those people of the Great Steppes for once and for

all. The Chinese Emperors were so hobbled by the hobbled thinking of the Eunuchs.

And because of that, the Mongols finally got the Rule of China themselves, the Ming Empire.

And Kublai Khan completed what the Djingis Khan couldn't do because he died too early

to complete his conquests of China.

Kublai Khan finally conquered all of China. His advisors told him that he should exterminate all of

Northern China, with about 50 million Chinese in there. And to convert these lands into pasture

for the Mongol Horse Hordes.

This would have been the greatest Genocide in all of history.

The only problem would have been that even the Great Kublai Khan had only about 100.000

warriors and you could do the computations yourself, how long it would take those poor

100.000 warriors to kill off all 50 million Chinese.

Just think of the ergonimics, because they would have to do the killing by hand, with their swords.

The arithmetic is: for every warrior of the Great Kublai Khan there would be 500 Chinese to kill.

Now this is a work load that even the seasoned killers of the Great Kublai Khan

would be a little strained beyond their physical strength.

Even the Mongols were no Super - Man Super Strength ...

Because the Mongols were really not that strong. The reason why they won so many battles

was because of their tactics. Very fast moving, out-manoevering their enemies,

and they also had a very good Spy and Terror-Propaganda System.

So the butchering of the whole populations of so many cities served to ensure that

the Terror-Propaganda System reached all those other cities that their occupants thought

hard if it was not better to surrender right away.

Because when a city surrendered the Mongols were quite generous.

The even took up some surrendered soldiers into their own army,

So this was a kind of friendly adoption or takeover system.

of Mongolia, and then there came some time when the Mongols were defeated.

And that was the End of the Mongol Empire. It didn't last very long.

The Primogeniture

https://en.wikipedia.org/wiki/Primogeniture

Primogeniture (English: /praɪməˈdʒɛnɪtʃər/) is the right, by law or custom, of the firstborn legitimate son to inherit his parent's entire or main estate, in preference to shared inheritance among all or some children, a child other than the eldest male, a daughter, illegitimate child or a collateral relative. In some cases the estate may instead be the inheritance of the firstborn child or occasionally the firstborn daughter. The descendant (often the son) of a deceased elder sibling (typically elder brother) inherits before a living younger sibling by right of substitution for the deceased heir. In the absence of any children, brothers succeed, individually, to the inheritance by seniority of age (subject to substitution). Among siblings, sons usually inherit before daughters. In the absence of male descendants in the male-line, there are variations of primogeniture which allocate the inheritance to a daughter or a brother or, in the absence of either, to another collateral relative, in a specified order (e.g. male-preference primogeniture, Salic primogeniture, semi-Salic primogeniture).

The principle has applied in history to inheritance of real property (land) as well as inherited titles and offices, most notably monarchies, continuing until modified or abolished.

Variations on primogeniture modify the right of the first-born son to the entirety of a family's inheritance (see appanage) or, in the West since World War II, eliminate the preference for males over females (absolute primogeniture). Most monarchies in Western Europe have eliminated male preference in succession: Belgium, Denmark, Luxembourg, Netherlands, Norway, Sweden and the United Kingdom.

Primogeniture has not been the only form of inheritance in monarchies. The Holy Roman Emperor was selected for enthronement by a small number of powerful prince electors from among Europe's Christian males of inherited nobility. Currently, succession to the Saudi Arabian throneuses a form of lateral agnatic seniority, as did the Kievan Rus' (see Rota system), the early Kingdom of Scotland (see Tanistry), the Mongol Empire (see lateral succession) or the later Ottoman Empire (see succession practices).

The secret Super Weapon of Palaeo-Historic hu-Manity

What the palaeo-hu-Man's didn't have in individual physical strength, they made up by forming tightly coordinated Killer-Groups, who acted as One. This was the secret palaeo-historic Super Weapon of Palaeo-Historic hu-Manity. And a couple xyz*1.000 Millenia later, there were the Spartans, the Hoplites, then the Sacred Band of Thebes, then the phalanges of Alexander the Great, and then the Hashishines or Assassines, and then the Janissaries, and then the SS troops. If you think the SS was just a little bit fanatical, this is an entirely wrong track to think. Because the fanatics belong to warfare, like the salt belongs to the soup. Or the hair belongs to a cat's tail or something like that. But the principle stays always the same. Just to be totally Politically Incorrect. If you are already Politically Incorrect, then you can do no more harm when you add some more Politically Incorrect'ness on top of it.

https://en.wikipedia.org/wiki/Sacred_Band_of_Thebes

One more thought about the Sacred Band of Thebes. And a pretty nice picture they have in this article. Since I am not homosexual, I just contemplate this picture as a subsection of my anthropological study of Human Sexuality. I will write more about this subject in a later chapter on Sexuality. As I say it: An Anthropologist who doesn't know his way around Sexuality, and then some pretty devious procedures of aberrant Sexuality, is no Anthropologist at all. And an aside note: These warriors on the picture have their swords in their hands. And the sheath of the sword is called in Latin: the Vagina. I think we just now get the gist of the whole his-story.

https://upload.wikimedia.org/wikipedia/commons/thumb/5/5a/Band_of_Thebes._2_Cornwall_LGBT_History_Project_2016._Sculpted_by_Malcolm_Lidbury.JPG/330px-Band_of_Thebes._2_Cornwall_LGBT_History_Project_2016._Sculpted_by_Malcolm_Lidbury.JPG

https://www.dartmouth.edu/~humananatomy/resources/etymology/Pelvis.htm

https://www.healthline.com/health/vagina-history

https://en.wikipedia.org/wiki/Napoleon_Chagnon

Napoleon Alphonseau Chagnon (/ˈʃæɡnən/ SHAG-nən;^{[a] born
27 August 1938) is an American anthropologist, professor of anthropology at
the University
of Missouri in Columbia and
member of the National
Academy of Sciences.}^{[3] Chagnon
is known for his long-term ethnographic field work among the Yanomamö, a society of indigenous tribal Amazonians, in which he used an evolutionary approach
to understand social behavior in terms of genetic relatedness. His work has
centered on the analysis of violence among tribal peoples, and, using socio-biological analyses, he has advanced
the argument that violence among the Yanomami is fueled by an evolutionary
process in which successful warriors have more offspring. His 1967
ethnography Yanomamö: The Fierce People has become a
bestseller and is frequently assigned in introductory anthropology courses.}

Admirers have described him as a pioneer of scientific anthropology. Chagnon has been called the "most controversial anthropologist" in the United States in a New York Times Magazine profile preceding the publication of Chagnon's most recent book, Noble Savages: My Life Among Two Dangerous Tribes—the Yanomamö and the Anthropologists, a scientific memoir.^[4]

Peterchens Mondfahrt: What a Hobby Anthropologist thinks...

about the Hunting Business of Paleo-Anthropology

The Achgut writers are mostly amusing, when they try to explain to "all the rest of us", the business of Paleo-Anthropology. Of course, in the coarsest Neo-Darwininan style. We should forgive them, because they are well-meaning, even if not so well-informed. And they don't know any better. As it says in the Bible: The "meek of mind" will inherit the Earth. [In German: Die Schwachsinnigen werden die Erde beerben.] To quote Nietzsche again: The meek of mind are of course "Die letzten Menschen".

https://sentence.yourdictionary.com/forgive/

https://www.achgut.com/artikel/der_sonntagsfahrer_no_risk_no_fun

Ziemlich leichtsinnige Tagediebe

Unsere Urahnen, so glauben viele Paläoanthropologen, waren ziemlich leichtsinnige Tagediebe. Mit ihren primitiven Werkzeugen und der relativ langsamen Fortbewegung hatten die Hominiden in der afrikanischen Savanne nämlich kaum Chancen, als Jäger zu reüssieren. Also streiften sie durchs Steppengras und hielten nach ihren Kumpels Ausschau: den Geiern. Hatten die Aasvögel ein totes Tier entdeckt und schwebten zu Boden, rannte der menschliche Urmob, so schnell er konnte, zum Buffet. Doch oft waren Hyänenrudel oder Löwen schneller. Die größte Chance auf ein proteinreiches Mittagessen bestand, wenn der Löwe die Beute selbst erlegt hatte – denn dann war er erschöpft. Das hatten unsere Vorfahren mit krimineller Energie ausbaldowert. Wagemutig ergriffen die Desperados jede Gelegenheit, den wütenden aber ermatteten Katzen den Braten zu entreißen. Doch so ein Löwe ist auch nicht blöd und verspeiste die vorwitzigen Mundräuber mitunter gleich mit.

Für Urmenschen war die lebenswichtige Fleischnahrung nicht ohne Wagnis zu gewinnen; bis zur Erfindung der Fleischtheke und der veganen Leberwurst sollten noch viele Jahrtausende vergehen. Und so wurden die schmächtigen Primaten mit dem großen Gehirn schon früh auf Risiko geprägt.

...

Nicht ohne Grund stattete die Natur die jugendliche Reifezeit mit einer gehörigen Portion Leichtsinn aus. Dieser Leichtsinn kann zu Verkehrsunfällen, Drogenmissbrauch oder frühen Schwangerschaften führen, aber auch zu genialen Erfindungen, großen Kunstwerken und kühner Forschung. Ohne jugendliche Leichtfertigkeit bestünde die Welt vermutlich aus lauter Provinznestern, in denen greise Honoratioren die Zeit anhalten wollen.

Wobei die Lage allmählich unübersichtlich wird: Teile der Generation Greta wollen lieber zuhause bleiben, um die Welt zu retten und sich als Hobbits 4.0 in einer geistigen Gartenlaube ansiedeln, angeleitet von grünen Fossilien, die seit einem halben Jahrhundert durchs Leben zittern. Anfangs wegen der Atomenergie, die viel Ärger, aber wenig CO2 produziert. Jetzt wegen der Klimakatastrophe, die leider befördert wird, weil man vor der Atomenergie noch mehr Angst hat. Ganz offensichtlich geht derzeit die traditionelle Kenntnis dafür verloren, dass man nun mal einen Tod sterben muss. Das Ableben als solches ist zwar voll nazi, lässt sich aber derzeit noch nicht umgehen.

Aber was tun ursprünglichere Kulturen mit ihren jungen Wilden? In vielen Völkern sind die Menschen nach Generationen organisiert. Es gibt Kasten „junger Krieger“ – etwa bei den Massai –, die durch tollkühne Taten Prestige erwerben. In Stammesgesellschaften können Jungendliche bei traditionellen Prüfungen ihren Mut beweisen: Ein Stück Urwald roden, Vieh von anderen Stämmen stehlen, ein wildes Tier erlegen oder die Männer vom Nachbardorf durch einen dreisten Streich blamieren. Das Eingehen von hohen Risiken verschafft den Heranwachsenden Identität: Wer die Grenzen der Sicherheit überschreitet, wird Herr seiner Existenz. „Dieses Muster“, schreibt der Ethnologe Georg Elwert, „tritt quer durch die Kontinente in sehr unterschiedlichen Kulturen dermaßen übereinstimmend auf, dass man denken könnte, es handele sich um eine anthropologische Universalie.“

So war das zumindest mal. In unserem Lande können wir in merkwürdiger Gleichzeitigkeit zwei völlig gegensätzliche Tendenzen beobachten. Hier die jungen Wilden, die sich an kein Gesetz und keine Konvention halten und damit nicht das geringste Problem haben, weil sie nichts anderes kennen und ihnen auch niemand die Grenzen aufzeigt. Und da die behüteten Schneeflöckchen und höheren Söhne und Töchter, die vor Flugscham in den Schulstreik treten und glauben, die Zukunft meistern zu können, indem sie sich tot stellen. Ein Austausch zwischen den beiden Gruppen findet so gut wie nicht statt. Wenn sie aufeinander treffen ist allerdings ziemlich klar, wer mehr Tore schießt. Moderne Gesellschaften entwickeln einen immer stärkeren Hang zur Risiko-Prävention. Es fehlt nicht an Versuchen, die Bürger als rundum behütete und betreuungsbedürftige Laufstallbewohner zu halten, neu ist allerdings, dass dies als Jugendbewegung daher kommt.

Die Sittenwächter und Anstandstanten um Sie herum werden den Weltsicherheitsrat anrufen, wenn Sie Glück haben, werden Sie sogar aus dem örtlichen Schützenverein, der SPD oder Eintracht Frankfurt ausgeschlossen. Eigentlich heißt es ja: Nur, wer etwas wagt, der gewinnt. Inzwischen gilt: Nur, wer etwas sagt, der kann auch gewinnen. Siehe oben: „Wer die Grenzen der Sicherheit überschreitet, wird Herr seiner Existenz“. Außerdem ist es unterhaltsamer und obendrein preiswerter als ein Abenteuerurlaub im Karakorum.

AG: Fortunately there are some sane readers, even in the Achgut who just won't believe any sort of nonsense. This reader is unusually well informed and he has obviously done some reading beyond Abitur Level Education in Müll-Berg-Many.

Leserbrief: Robert Bwundi / 30.06.2019

Ihre Ausführungen bezüglich des Jagdverhaltens der Urmenschen sind quatsch. Großwild wurde mittels Fallen erlegt. Zum Beispiel, indem man eine Bisonherde einen Abhang hinuntertrieb. Das war die Jagdstrategie der Indianer, und es gibt Höhlenmalereien aus Cro-Magnon-Zeiten, die ähnliches belegen. Rehe wurden zuerst geködert, und danach bis zur Erschöpfung gehetzt. Menschen haben mit ihren Schweißdrüsen eines der besten Kühlungssysteme der Natur, und können deshalb praktisch jedes Tier mit einer Fluchtdistanz zu Tode hetzen, indem sie ihm einfach so lange hinterherjoggen, bis es vor Erschöpfung zusammenbricht. Noch schneller gehts mit einer koordinierten Jagd. Und Kleinwild - Hasen, Eichhörnchen, Ratten, fängt man mittels Fallen, oder indem man ihren Bau aushebt. Es erfordert keine höhere Bildung, einen Bau auszuräuchern oder zu fluten. Oder aus Pflanzenfasern eine Schlinge zu formen, und so zu positionieren, dass sich ein hindurchlaufendes Tier selbst stranguliert. Oder einen Mechanismus zu bauen und mit Köder zu beschmieren, dessen Auslösung ein schweres Gewicht herunterfallen lässt. Das sind alles Dinge, die die kognitiven Fähigkeiten der Urmenschen beiweitem nicht überfordert hätten, die, in vielerlei Hinsicht, besser waren, als unsere eigenen. Anthropologie wird, spätestens seit den 1960ern, weißgewaschen, und in vielen populären Büchern werden die edlen Wilden in einer Weise beschrieben, die sich zwar mit politischer Korrektheit verträgt, die nicht mehr mit zeitgenössischen Beobachtungen unter einen Hut zu bringen ist. Primitive Menschen waren, aus heutiger Sicht, unhöflich bis asozial, und taten nahezu nichts, was sich mit modernen Werten oder der modernen Gesellschaft in Einklang bringen ließe. Aber sie waren nicht dumm, naiv, infantil, oder inkompetent. Das sind die Attribute, die primitive Menschen den Hochzivilisierten zuteilwerden lassen, wenn man sie fragt.

Homer, the Amazones, the Women Warriors, and Penthesileia

For what other reason would the hu-Women wear red finger nail polish if it were not for the symbolic message from the bloody Paleo-Anthropology of wo-Mankind: Even wo-Man can claw pretty badly if you treat's them not well enough. When we want to pursue the thread of hu-Women-kind who not only wear red finger nail polish, but who were actually warrior(esse)s, you could read Homer, and his Amazones. And sure enough, when the first Europeans went down the river Amazonas, they saw quite a lot of hu-Women warriors on the banks with bows and arrows, shooting at them. Probably with poisoned arrows also. I don't know if that is a coincidence or why they called that river the Amazonas. Because it was really the river of the Amazones. I must google this at some time, when I have the time to spare. There is a little story to tell about the queen of the Amazones, Penthesilea.

https://en.wikipedia.org/wiki/Penthesilea

In the five book epic Aethiopis, which was part of the Epic Cycle (or Cycle of Troy) on the Trojan War, the coming to Troy of Penthesilea and Memnon was described in detail.^[1] The Aethiopis was published in the 8th century BC and is attributed to Arctinus of Miletus. The main character of the epic is Achilles, who fights Penthesilea and Memnon before he is himself killed. Although Aethiopis has been lost, the Epic Cycle has been adapted and recycled in different periods of the classical age. The tradition of retelling the epic fall of Troy is indebted to Homer's Iliad and Odyssey, which were grounded in oral storytelling and were only written down when the Greek alphabet was adopted in ancient Greece.^[2]

In the Aethiopis Penthesilea is a Thracian woman warrior. She was an Amazon and daughter of Ares, who comes to help the Trojans. She arrived with 12 other Amazon warriors. After a day of distinguishing herself on the battlefield, Penthesilea confronts Achilles. Achilles kills her, but after taking off her helmet, he falls in love with her.^[3] Thersites rebukes Achilles for having fallen in love. Thersites is killed by Achilles, who travels to the island of Lesbos to be purified before returning to Troy and fighting Memnon.^[4]

[AG: Who was Memnon? I onlly know about Aga- Memnon. Did I miss something in mythology?]

According to Homer, the Trojan king Priam had fought the Amazons in his youth on the Sangarius River in Phrygia, some 350 miles east of Troy. Later writers of the antiquity located Amazons geographically in Anatolia and started an epic tradition where Greek heroes, such as Heracles and Theseus, fought an Amazon warrior of distinction.^[5] The Aethiopis version of the Penthesilea legend has become known as the Homeric tradition.^[6]

https://ryanfb.github.io/loebolus-data/L170N.pdf

This one is blocked from Germany. One has to do a little computer magic to get it anyhow.

http://www.gutenberg.org/files/6130/6130-pdf.pdf?session_id=971ebd65b6e73f67da9e7faaba16160d15e14b4c

https://www.planetebook.com/free-ebooks/the-iliad.pdf

https://ia800206.us.archive.org/11/items/iliadhomerwitha00clargoog/iliadhomerwitha00clargoog.pdf

This is not so useful since it splits up the text in tiny little pieces.

https://www.ellopos.net/elpenor/greek-texts/interlinear-iliad.asp

This one gives the Greek text only, and also in so many tiny little pieces.

http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0133

This is not so useful either.

https://issuu.com/john_jackson/docs/iliad_interlinear_book_1

This download works. But it doesn't give you the old text structure. So no scholarly work possible.

https://www.poetryintranslation.com/klineasiliad.php

This also gives some mp3 files with spoken homer.

https://librivox.org/the-iliad-pope-translation-by-homer/

Search for editions of the Illiad

https://www.zapmeta.ws/ws?q=the%20iliad%20homer&asid=ws_gc_b7_3&abt=1&mt=b&nw=g&de=c&ap=1o2&kid=kwd-302113418850&aid=44968787941&gclid=EAIaIQobChMIy7aajrLZ4gIVQSaGCh3SNwskEAMYAiAAEgLc_fD_BwE

https://www.ancient-origins.net/myths-legends/dramatic-life-and-death-penthesilea-queen-amazons-002104

Penthesilea was an Amazonian Queen from Greek mythology. She was the daughter of Ares and Otrera and the sister of Hippolyta, Antiope and Melanippe. One of many famous Amazonian Queens, Penthisilea’s story is one of fierce dedication to being a warrior, and a tragic death at the hands of Achilles.

As an Amazon, Penthesilea was a member of a legendary race of warrior women. The Amazon women were so dedicated to being warriors, that they were known to cut off one of their breasts so that they would be better able to wield a bow. Whether this is true or not is debatable. Penthesilea was highly skilled with weapons, she was very wise, and she was beautiful. It has been said that she invented the battle-axe. While hunting one day, Penthesilea accidentally killed her sister Hippolyta with a spear. This caused Penthesilea a great deal of grief, and led her to wish for death. However, as a warrior, and an Amazon, she could only die honorably and during battle.

[AG: It has been said that she invented the battle-axe. Now that is meant in quite a different sense. We are talking Mythology here, and not the history of some odd inventions. A battle axe is much too heavy for a normal and even a traine woman. A woman warrior was always better at the bow and arrow, with poisoned arrows of course, or with snares and traps and nets. Because women are also much better at making nets, and snares, than men. Today women do some knitting, or crochet, "Häkeln". See my dissertation where I do some in-depth discussion of this:

Fiber Products

http://www.noologie.de/desn20.htm#Heading92

Rope, Knot and braid patterns

http://www.noologie.de/desn20.htm#Heading94

Baskets, plait, wicker, thatchwork

http://www.noologie.de/desn20.htm#Heading95

Spinning and weaving

http://www.noologie.de/desn20.htm#Heading98

Women usually don't fight in the open, like men are used to. Women are more like Ninja warriors, they can sneak up to you at night, when you sleep and cut your throad. Because women are usually lighter than men, this was their advantage. In the heavily fortified and secured fortresses of Ancient Japan, there was a pretty sinister device. It was called the whistling or singing floor. This means that the floor of the chamber of the local lord was constructed in such a way, when you stepped on it, it made a whistling sound. So this would be a very difficult obstacle for an intruder. The Japanese were always very sophisticated people, and they knew the warfare in and out. They had to, since they had been in constant warfare for many centuries. Now, since women are lighter and with more lithe bodies than the men, they could avoid detection. Because there is such a thing like the step or the tread of the cat. It is absolutely noiseless. And women are able to do this much better than men because they are naturally born to this. And so, all those modern Ninja stories didn't get some important points. A typical Ninja warrior, even if he was a man, would have to be built quite lightly, and slender. He would have a body very much like a woman. Otherwise the Ninja could't climb into the trees to hide.

Remember the story in the book of Judith. So we go back to the mythology of the battle axe:

There is the Pelekys Megas, and the Skeparnon, of the Odyssey. Both are versions of the Keraunos, of the good Heraklitos. The stories become quite convoluted when you go to the very bottom of them. There is also a good contribution by Marija Gimbutas, about a butterfly which looks like a Battle Axe. This was the symbol of Ancient Minoan Crete. Pretty interesting, I would say.

http://www.noologie.de/diadenk.htm#_Toc513275036

http://www.noologie.de/diadenk.htm#_Toc513275037

]

Although Penthesilea was a ferocious warrior, her life came to an end, at the hands of Achilles. Achilles had seen her battling others, and was enamored with her ferocity and strength. As he fought, he worked his way towards her, like a moth drawn to a flame. While he was drawn to her with the intention of facing her as an opponent, he fell in love with her upon facing her. However, it was too late.

Achilles defeated Penthesilea, catching her as she fell to the ground. Greek warrior Thersites mocked Achilles for his treatment of Penthesilea’s body after her death. It is also said that Thersites removed Penthesilea’s eyes with his sword. This enraged Achilles, and he slaughtered Thersites. Upon Thersites’ death, a sacred feud was fought. Diomedes, Thersite’s cousin, retrieved Penthesilea’s corpse, dragged it behind his chariot, and cast it into the river. Achilles retrieved the body, and gave her a proper burial. In some stories, Achilles is accused of engaging in necrophilia with her body. In other legends, it is said that Penthesilea bore Achilles a son after her death.

Creating A Psycho-Linguistic Web-Work for Penthesileia

I have written an extensive chapter on:

The Morphology and Meta-Morphology of Pre-historic Greek language

We may safely assume that there were many psycho-linguistic web-works in the mInds of the ancient pre-Platonic Greeks, namely Hesiodos, Heraklitos, Anaximandros, Thales, and of course Homeros. Now we come to the Meta-Morphology of pre-historic Greek language(s). And we do some Meta-Morphology with the name Penthesileia. I have written about the Meta-Morphology of prehistoric Greek language in the above chapter. It is right at the end of part I of the Project Hagia Sophia.

And more often than not, there are some interesting results coming out from this kind of Meta-Morphology. So we do the Meta-Morphology with the name Penthesileia and we note that the Greek spelling of "th" is often interchangeable with "t" or "d" like theia theiae theioi or deia deioi. In those olden times there existed no fixed rules for spelling, since it was oral business exclusively, and the drift of languages somehow morphed from one letter to another. Only after the Alphabet was invented, there was such a thing like a lexicographic positiona and succesion. Unfortunately the Alphabet spaced similar sounds or letters far apart. And Platon had called them the Stoichaea. I have discussed this at length. The Grammata are written letters. The Stoichaea are spoken sounds and this is an entirely different business. At least Platon knew something about that, otherwise he would not have bothered to make the distinction. See my work on Platon Phaidros about that. Penta means five. Sileia doesn't exist in the official Greek dictionary, but we have something similar: Selene. The Moon Goddess. So we do a little informed speculation and we come up with Pente Selene, which means five moons, or five periods of menstruation. What would that ever mean?

And then there is a quite obscure Greek word for "star" which is usually "astro-". But there is another word, and this is 'sidero-' from sideros. It also means star.

https://en.wiktionary.org/wiki/sidero-

https://en.wiktionary.org/wiki/sidereal

The word origin of 'sidero-' comes from Greek sideros, as in sideromancy.

https://wordinfo.info/unit/3601?letter=S&spage=5

Then we come to Pente Sidera, meaning five stars. So where do we look for a constellation of just five stars? Cassiopeia comes in handy since it has five major stars.

https://en.wikipedia.org/wiki/Cassiopeia_(constellation)

https://en.wikipedia.org/wiki/Cassiopeia_(constellation)#/media/File:Cassiopeia_IAU.svg

Genitive Cassiopeiae

Symbolism the Seated Queen

Right ascension 22h 57m 04.5897s– 03h 41m 14.0997s[3]

Declination 77.6923447°–48.6632690°[3]

Main stars 5

The Seated Queen is the keyword. Now I am not Dan Brown and I don't want to do any business like that. But since I am doing Archaeo-Astronomy and the Mythology of Archaeo-Astronomy, I just keep this in my mInd, for later reference when I have some time to spare.

The hunting Skills of Women

And I do some double-thinking about the hunting skills of women. The picture of the Artemis is quite wrong. Too bad for the Greeks. The real Palaeo-Anthropological woman hunter built some pretty intelligent snares and traps. And they could provide their families with enough food by this way. They didn't really need those male hunters who went after the big game. That came maybe once a week, if they were lucky. The women caught the small game, hares, tortoises, and even some rats, because in the Amazon jungle the rats could become as big as a fox. No mean feat indeed. I know this because on some Caribbean islands they had found the bones of rats which were quite as big as a fox. Monster rats one would say. They are extinct by now. But because of the bones we know that they existed at some time or other. They even didn't even spurn Tarantulas, which are said to taste like shrimp or so. But when they have been in the fire for some time, they just taste like so many burnt up shrimps. I have seen all the videos of the Amazon jungle where the people catch Tarantulas and eat them. And then there is an even more sinister type of hunting, which the women had surely invented. They get some kind of liana, then shred it, and throw it into some creek. And lo and behold, all the fish in that creek turn belly up, and are easy to collect. What a fisherman's nightmare that would be! But it works only in smaller creeks, otherwise there would be too much water and dilute the poison.

Huge Tarantula Caught - with Andrew Ucles

https://www.youtube.com/watch?v=8xhyG2nbeyk

Amazing war to catch angry tarantulas to make food

https://www.youtube.com/watch?v=zeo4hsthkeQ

Yummy cooking spiders recipe - Cooking skill

https://www.youtube.com/watch?v=-DZxqe-tDtg

Primitive Technology : Find Tarantula in the hole for food - Catch and Cooking Tarantula

https://www.youtube.com/watch?v=1sMF8ztQCEo

Men caught Poison Fishing in the Amazon

https://www.youtube.com/watch?v=pyhtHzLhJYY

Using poison to catch that fish plenty of forest trees

https://www.youtube.com/watch?v=5UilhbaxcbY

Paruima Village Fishing

https://www.youtube.com/watch?v=_RpdQm63ZZU&pbjreload=10

Unique tradition of poisoning fish together in the river

This gives a very good illustration what communal activity is like with singing and dancing.

https://www.youtube.com/watch?v=FP-dnSnJdes

Giant Rats Can Detect Tuberculosis! | Extraordinary Animals | Series 2 | Earth

https://www.youtube.com/watch?v=jrp2UgbYJn4

The Caribbean Once Had Cat-Sized Rats

https://www.youtube.com/watch?v=44viMfT1aw4

Paleoworld- Island Of The Giant Rats (Part 1)

This is part 1 of an episode in the Paleoworld series called "Island Of The Giant Rats". On a tiny island in the Caribbean called Anguilla, paleontologists discovered the fossilized bones of a rat twice the size of a man. It was the largest rodent that ever lived.

https://www.youtube.com/watch?v=-TPrLWD5gxI

Paleoworld- Island Of The Giant Rats (Part 2)

This is part 2 of an episode in the Paleoworld series called "Island Of The Giant Rats". On a tiny island in the Caribbean called Anguilla, paleontologists discovered the fossilized bones of a rat twice the size of a man. It was the largest rodent that ever lived.

https://www.youtube.com/watch?v=Ij4lo13Jk8A

More on the Book of Judith

https://en.wikipedia.org/wiki/Book_of_Judith

https://www.artbible.info/art/heads-off.html

The Book of Judith is a deuterocanonical book, included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible, but excluded from Jewish texts and assigned by Protestants to the Apocrypha. The book contains numerous historical anachronisms, which is why some scholars now accept it as non-historical; it has been considered a parable or perhaps the first historical novel.^[2]

The name Judith (Hebrew: יְהוּדִית, Modern: Yehudit, Tiberian: Yəhûḏîṯ, "Praised" or "Jewess") is the feminine form of Judah.

The extant Hebrew language versions, whether identical to the Greek, or in the shorter Hebrew version, date to the Middle Ages. The Hebrew versions name important figures directly such as the Seleucid king Antiochus IV Epiphanes, thus placing the events in the Hellenistic period when the Maccabees battled the Seleucid monarchs. The Greek version uses deliberately cryptic and anachronistic references such as "Nebuchadnezzar", a "King of Assyria", who "reigns in Nineveh", for the same king. The adoption of that name, though unhistorical, has been sometimes explained either as a copyist's addition, or an arbitrary name assigned to the ruler of Babylon.^{[citation
needed]}

The Book of Judith can be split into two parts or "acts" of approximately equal length. Chapters 1–7 describe the rise of the threat to Israel, led by the evil king Nebuchadnezzar and his sycophantic general Holofernes, and is concluded as Holofernes' worldwide campaign has converged at the mountain pass where Judith's village, Bethulia, is located.^[27] Chapters 8–16 then introduce Judith and depict her heroic actions to save her people. Part I, although at times tedious in its description of the military developments, develops important themes by alternating battles with reflections and rousing action with rest. In contrast, the second half is devoted mainly to Judith's strength of character and the beheading scene.^[27]

The New Oxford Annotated Apocrypha identifies a clear chiastic pattern in both "acts", in which the order of events is reversed at a central moment in the narrative (i.e., abcc'b'a').^[27]

Part I (1:1–7:23)

A. Campaign against disobedient nations; the people surrender (1:1–2:13)

B. Israel is "greatly terrified" (2:14–3:10)

C. Joakim prepares for war (4:1–15)

D. Holofernes talks with Achior (5:1–6.9)

E. Achior is expelled by Assyrians (6:10–13)

E'. Achior is received in the village of Bethulia (6:14–15)

D'. Achior talks with the people (6:16–21)

C'. Holofernes prepares for war (7:1–3)

B'. Israel is "greatly terrified" (7:4–5)

A'. Campaign against Bethulia; the people want to surrender (7:6–32)

Part II (8:1–16:25)

A. Introduction of Judith (8:1–8)

B. Judith plans to save Israel (8:9–10:8)

C. Judith and her maid leave Bethulia (10:9–10)

D. Judith beheads Holofernes (10:11–13:10a)

C'. Judith and her maid return to Bethulia (13.10b-11)

B'. Judith plans the destruction of Israel's enemy (13:12–16:20)

A'. Conclusion about Judith (16.1–25)^[27]

Literary genre

Most contemporary exegetes, such as Biblical scholar Gianfranco Ravasi, generally tend to ascribe Judith to one of several contemporaneous literary genres, reading it as an extended parable in the form of a historical fiction, or a propaganda literary work from the days of the Seleucid oppression.^[28]

It has also been called "an example of the ancient Jewish novel in the Greco-Roman period."^[29] Other scholars note that Judith fits within and even incorporates the genre of "salvation traditions" from the Old Testament, particularly the story of Deborah and Jael (Judges 4–5), who seduced and inebriated the Canaanite commander Sisera before hammering a tent-peg into his forehead.^[30]

There are also thematic connections to the revenge of Simeon and Levi on Shechem after the rape of Dinah in Gen. 34.^[27]

In the Christian West from the patristic period on, Judith was invoked in a wide variety of texts as a multi-faceted allegorical figure. "Mulier sancta," she personified the Church and many virtues – Humility, Justice, Fortitude, Chastity (the opposite of Holofernes’ vices Pride, Tyranny, Decadence, Lust) – and she was, like the other heroic women of the Hebrew scriptural tradition, made into a typological prefiguration of the Virgin Mary. Her gender made her a natural example of the biblical paradox of "strength in weakness"; she is thus paired with David and her beheading of Holofernes paralleled with that of Goliath – both deeds saved the Covenant People from a militarily superior enemy.^{[citation
needed]}

Main characters

Judith, the heroine of the book. She is the daughter of Merari, a Simeonite, and widow of a certain Manasses. She uses her charm to become an intimate friend of Holofernes, but finally beheads him allowing Israel to counter-attack the Assyrians.

Back to Nature is red in tooth and claws

https://en.wikipedia.org/wiki/In_Memoriam_A.H.H.

"In Memoriam A.H.H." or simply "In Memoriam" is a poem by the British poet Alfred, Lord Tennyson, completed in 1849. It is a requiem for the poet's beloved Cambridge friend Arthur Henry Hallam, who died suddenly of a cerebral haemorrhage in Vienna in 1833. It contains some of Tennyson's most accomplished lyrical work, and is an unusually sustained exercise in lyric verse. It is widely considered to be one of the great poems of the 19th century.^[1]

The original title of the poem was "The Way of the Soul", and this might give an idea of how the poem is an account of all Tennyson's thoughts and emotions as he grieves over the death of a close friend. He views the cruelty of nature and mortality in light of materialist science and faith. Owing to its length and its arguable breadth of focus, the poem might not be thought an elegy or a dirge in the strictest formal sense.

...

Nature, red in tooth and claw

Although this phrase "tooth and claw" is commonly ascribed to Tennyson, it already was in use. For example, The Hagerstown Mail in March 1837: "Hereupon, the beasts, enraged at the humbug, fell upon him tooth and claw."^[3]

In writing the poem, Tennyson was influenced by the evolutionary ideas of transmutation of species presented in Vestiges of the Natural History of Creation which had been published in 1844, and had caused a storm of controversy about the theological implications of impersonal nature functioning without direct divine intervention. An Evangelical focus on unquestioning belief in revealed truth taken from a literal interpretation of the Bible was already coming into conflict with emerging findings of science. Tennyson expressed the difficulties evolutionary ideas raised for faith in "the truths that never can be proved", while still believing the older idea that reason would eventually harmonise science and religion, as there could be no real contradiction.^{[4] Canto
55 asks:}

Another much-quoted phrase from the poem is "nature, red in tooth and claw," found in Canto 56, referring to humanity:

Who trusted God was love indeed

And love Creation's final law

Tho' Nature, red in tooth and claw

With ravine, shriek'd against his creed

...

Are God and Nature then at strife,

That Nature lends such evil dreams?

So careful of the type she seems,

So careless of the single life;

That I, considering everywhere

Her secret meaning in her deeds,

And finding that of fifty seeds fd

She often brings but one to bear,

I falter where I firmly trod,

And falling with my weight of cares

Upon the great world's altar-stairs

That slope thro' darkness up to God,

I stretch lame hands of faith, and grope,

And gather dust and chaff, and call

To what I feel is Lord of all,

And faintly trust the larger hope.

Knowledge always comes with a price

Back to the Troglodytes. No-one would have suspected that the fruits of the tree of Knowledge are bitter. Mind you, knowledge comes with a price. But it is quite the other way round as it is told in the Genesis. Or maybe just so. It was not a god who did the punishing. It is the natural order of things that go into auto-catalytics. And when they start getting going, there is no-one to say "halt" to this. You cannot reverse the auto-catalytics. Of course when a civilization goes into a stagnant state, like it was expounded by Gumilev, that civilization can remain in that stagnant state for quite a while. But there are always those friendly neighbors (er your nice enemies) around, and they will sense that this is a stagnant civilization, but with a lot of booty to be made when you conquer them. Such was the case of Byzantion, when the Turks took notice that it was in the stagnant state, so they came around and conquered it. Pretty much the same in Ancient India, when the Muslims came around. So they conquered, and got so much booty, what they had never dreamt of. Since the Muslim Conquerors came from the mountains of Afghanistan, where there was not much more to harvest than poppy for Opium.

And when you gain knowledge, it is impossible to remain in the paradise of the Troglodytes. I hope I have made this clear enough. The good Heraklitos had said: The Logos is like fire. And this is the autocatalytic process par excellance. A bush fire feeds fire onto itself until everything that is burnable, is burned up. So we must come back to our Grand Master of the Logos, the good Heraklitos, who had said something like this in his book. It is the Agon (like in agony), but in ancient Greek the Agon had a special meaning. It is the struggle, for life, against your enemies, and there was one other man who understood this perfectly. This was Oswald Spengler in his work on the philosophy of Heraklitos. And I believe he was the only one who understood that perfectly. And the Ur-Muster or Ur-Pattern of his "Untergang des Abendlandes" was his thorough understanding of the philosophy of the Agon. I believe that no other philosopher had understood this so deeply. Peter Sloterdijk wrote a little bit about this in the first volume of the Sphären, The Blasen. But Peter Sloterdijk is a good Art historian, but he doesn't know very much about the Paleo-Antropology of War. So his version is quite incomplete, I am sorry to say so. Now where do we get the Real Stuff? First, in the work of Frobenius on war. Because Frobenius is also very politically incorrect, and No-One after 1945 had ever read this work. Frobenius was a protegé of the former Kaiser Willi II, who had financed his expeditions. You can surely believe me, that this was extremely "Politically Incorrect" in the Deutsche Ethnologie after 1945. And if someone wanted to do his/her dissertation in the Deutsche Ethnolologie, and one quoted Frobenius, this was the end of the dissertation. You were fired immediately. Amen.

https://de.wikipedia.org/wiki/Leo_Frobenius

Zugleich entwickelte er die Grundzüge seiner „Kulturmorphologie“, die die einzelnen Kulturen als Organismen auffasste, wobei er u. a. von Oswald Spengler beeinflusst war. Zentral ist für seine Theorie der Begriff des „Paideuma“, der „Kulturseele“, den er 1938 auch als Titel für die von ihm gegründete Zeitschrift verwandte. 1925 erwarb die Stadt Frankfurt am Main die umfangreichen Sammlungen seines Instituts für Kulturmorphologie, mit dem er nach Frankfurt umsiedelte (heute: Frobenius-Institut). 1932 wurde er zum Honorarprofessor an der Frankfurter Universität und 1934 zum Direktor des dortigen Völkermuseums ernannt. Außerdem war er Mitglied der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte.

Zu Beginn des Ersten Weltkriegs leitete Frobenius eine geheime Mission in das neutrale Abessinien, um von dort aus einen Aufstand im Anglo-Ägyptischen Sudan zu organisieren. Die italienischen Behörden in Massaua (Eritrea) verboten jedoch die Weiterreise, und Frobenius kehrte nach Europa zurück. Zuvor veranlasste er die Verteilung von Lebensmitteln deutscher, internierter Schiffe unter Bedürftigen auf der Arabischen Halbinsel.^[2]

Hertha v. Dechend

So now we come to Hertha v. Dechend. She was the last surviving disciple of Frobenius, which didn't do her any good in post-WWII Germany. She had to endure 22 years in obscurity, and her work Hamlet's Mill was translated into German about 22 years after its US printing. And I think up to this day, no-one in the Deutsche Ethnologie knows about her work. It was just too much Star-Gazing. And in the Deutsche Ethnologie no-one knows the slightest little bit about Archaeo-Astronomy. I can assure you of that. Also this work was also a little "Politically Incorrect". Because everyone who was a disciple of Frobenius, must almost by definition be "Politically Incorrect". See:

https://www.bibliotecapleyades.net/hamlets_mill/hamletmill.htm#top

http://www.noologie.de/wagner1.htm#_Toc10621239

Vorwort: Hertha v. Dechend, Hamlet's Mill

And because Spengler was very "Politically Incorrect' after 1945, there is practically no chance that any-one will find about this, especially not in poor Germany.

Heiner Mühlmann: "Die Natur der Kulturen"

Then there is "Die Natur der Kulturen" by Heiner Mühlmann. If we think this work out to the end of it, it is a pretty good continuation of the Heraklit principle. And then of Spengler's work on Heraklit. And I have looked it up: Not one word mentioning Spengler, and not one word mentioning Heraklitos. Such is the state of the Deutsche Geisteswissenschaften. And Heiner Mühlmann is one of those who are usually better than all the other Deutsche Geisteswissenschaftler's. Together with Peter Sloterdijk. Mühlmann did just some thinking in the vein of Heraklit and of Spengler, if he knew it or not. and this is enough for my purposes.

https://www.perlentaucher.de/buch/heiner-muehlmann/die-natur-der-arabischen-kultur.html

https://de.wikipedia.org/wiki/Heiner_Mühlmann

https://www.beck-shop.de/muehlmann-natur-kulturen/product/8760935

Zu Beginn des 21. Jahrhunderts sind alle Träume vom Weltfrieden zerplatzt. Es herrscht Dauerstress und daran wird sich auch in Zukunft nichts ändern. Allen Weltfriedensordnungen, wie Francis Fukuyamas Ende der Geschichte, können nur noch Absagen erteilt werden. Einen dauerhaft kriegsfreien Zustand werden wir nie erreichen.

Die Natur der Kulturen macht klar, warum: Statt billigen Trost zu spenden, erhärtet es Mühlmanns kultur-evolutionäre These, dass Kulturen immer entweder von realen externen Stressoren attackiert werden oder auf paranoide Weise selber Stress erzeugen, der schließlich zu internen oder externen Konflikten und Aufständen führt. Was wir zur Zeit in der arabischen Welt beobachten, gibt dafür die Anschauung. Eine frühe Fassung von Die Natur der Kulturen ist 1996 erschienen und löste überall vehementen Widerspruch aus. Doch Mühlmann hat entgegen aller Kritik Recht behalten. Es fragt sich nun, ob mithilfe seiner Theorie die vergangenen und zukünftigen Konflikte des frühen 21. Jahrhunderts voraussehbar waren und sind. Im Rückblick klärt Mühlmann, ob vielleicht sogar der 11. September mit dem Modell des periodischen Wechsels von Stress und Relaxation der westlichen Kulturen hätte vorhergesehen werden müssen.

The Art of War, Part II: Know Thy Enemy, by Sun Tsu

So back to the Art of War: Know thy enemy. You shalt better try as best as you can to know thy enemy. Hopefully even better than you know thy wife. Because as it says in the Bible (or not at all), it is absolutely senseless to try to know thy wife. She will always elude you. So I have the appropriate joke about this up my sleeve, because Deep Philosophy and Deep Thinking without humor is absolutely senseless. Humor is in the philosophy like the salt is in the soup. Without it, it just tastes very tasteless and very bland. Never try to eat the soup without some salt. Cum Grano Salis would the Romans have said. And they knew all about the Salt in the Soup, because of their most delicate'sse Garum, a fish sauce made with rotten fish, I mean REALLY ROTTEN, and a lot of salt in it. Because of the Garum there was the modern English word Garish. If you believe me or not. So much about my culinary expertise in those things that are totally Garish. This is the joke:

The Genie and the bridge and what makes women tick:

A man was walking along the beach and found a bottle. He looked

around and didn't see anyone so he opened it. A genie appeared

and thanked the man letting him out. The genie said, "For your

kindness I will grant you one wish, but only one."

The man thought for a minute and said, "I have always wanted to

go to Hawaii but have never been able to because I'm afraid of

flying and ships make me claustrophobic and ill. So, I wish for

a road to be built from here to Hawaii."

The genie thought for a few minutes and said, "No, I can't do

that. Just think of all the work involved with the pilings

needed to hold up the highway and how deep they would have to be

to reach the bottom of the ocean. Think of all the pavement that

would be needed. No ... that is just too much to ask."

The man thought for a minute and then told the genie, "There is

one other thing I have always wanted. I want to understand

women. What makes them laugh? What make them cry? Why are they

temperamental? And why are they so difficult to get along with?

Basically, what makes them tick?"

The genie considered for a few minutes; then said, "So, do you

want two lanes or four ?"

How to Know Thy Enemy

Back to spy vs. spy and how to Know Thy Enemy: What information you can gather about the condition of the enemy troops, then what something can you gather about their plans?, their mindset?, and almost endlessly and so on... This is called the "Art of War" by Sun Tsu (or Tse or Dse), and of Clausewitz. Sun Tsu was probably the better one at this since he knew all about Psychological Warfare. The only problem was, that no-one in the West could translate this work into a Western language, or better, do it consistently. It is said, that some translations give exactly the opposite meaning of what some other translations concocted. Because it was the highest achievement of ancient Chinese philosophy and poetry and literature: You must be as nebulous as possible, because the highest achievement of Chinese philosophy was to be "The Great Nebulous One". This was the title of the Grand Master of Chinese philosophy. Because the Chinese didn't have any such thing as philosophy in the Western Style. Their summit of philosophical achievement was to be as nebulous as possible. We just take the philosophy of the Mao Dze Dong as glaring example, his little red book which was also very popular among the Leftist Maoist Elites of Europe at some time. I have here a nice quotation from http://www.noologie.de/diadenk.htm

which sums it up quite nicely. Here it is:

Mao Tzedong, (Mao Tse Dung)[2][498] der war auch so eine Art Philosoph, aber halt nur ein chinesischer Taoistischer Bauern- Philosoph. Und sowas gilt bei uns im Westen nicht als Philosophie. Siehe Sloterdijk Z&Z, 261-273. 265, Zitat:

"Mao war ein Neo-Vorsokratiker östlicher Schule... manche meinten geradezu, es handele sich bei ihm um eine chinesische Verkörperung von Hegel. Mit ein wenig Abstand sieht man jedoch, dass lediglich die Kreuzung zweier Arten von Platitüden vorlag, wie sie sich nur in einem grossen Mann begegnen."

Sloterdijk vergisst hier lediglich, dass die hohe Kunst des "Nebelhaften Ausdrucks" schon immer das Markenzeichen der höchsten Errungenschaft Taoistischer Philosophie war. Das war wegen der chinesischen Schrift, die Aionen- weit von der Denkwelt der neuzeitlichen europäischen und chinesischen Denkweise entfernt war.

Summing up the whole of the Chinese philosophy

So much for the business of summing up the whole of the Chinese philosophy in about 50 words or less. I will enlarge a bit about this method of Nebulous thinking: This is a speciality of the Chinese philosophy because there is the language on one side, and there is the writing on the other side. The small problem is just that these two sides have no connection at all. The Chinese writing is about 3000-5000 years old, and has stayed pretty much the same through-out all those Millennia, while the (many different) languages of China did what all languages do, over some length of time: They drift semantically. This meaning that the meaning of the words drift, incessantly like quicksand. So it comes to pass, that the Chinese are able to read and understand the writings of their ancestors of 3000-5000 years ago. This is very nice indeed. And you just try this with the Homeric Mythology. And the Homeric language WAS NOT THE KOINAE. I must make an emphasis of this. Because the Koinae was invented in Alexandria around the Hellenistic times. And these language experts coined the Koinae (this is a word play), out of so many different Greek dialects which differed about as much as Italian differs from French or Spanish. Back to the Chinese: But there is a catch. Since the spoken languages of China had drifted so much throughout all those Millennia, there also was a drift of mind. Like when you try to understand Sun Tsu, or Kung Fu Tse, or Lao Tsu, or other such enlightened sages of Antiquity. This is not so easy since I have read about three translations of Lao Tsu, and none was similar to all the others.

Some Quotes about the Art of War

Here come some quotes about the Art of War:

"I wish it were night or the Prussians did arrive". During the battle of Waterloo, according to common German belief, Wellington said something like this.

http://www.napoleon-series.org/cgi-bin/forum/archive2015_config.pl?md=read;id=163765

When the Spartans fought the Persians in the battle of the Thermopylae they enjoyed the battle in the shade.

https://classicalwisdom.com/politics/wars/thermopylae-battle-in-the-shade/

https://en.wikipedia.org/wiki/Dienekes

"(...) the Spartan Dienekes is said to have proved himself the best man of all, the same who, as they report, uttered this saying before they engaged battle with the Medes:— being informed by one of the men of Trachisthat when the Barbarians discharged their arrows they obscured the light of the sun by the multitude of the arrows, so great was the number of their host, he was not dismayed by this, but making small account of the number of the Medes, he said that their guest from Trachis brought them very good news, for if the Medes obscured the light of the sun, the battle against them would be in the shade and not in the sun."^[2]

According to Plutarch, when one of the soldiers complained to Leonidas that "Because of the arrows of the barbarians it is impossible to see the sun," Leonidas replied, "Won't it be nice, then, if we shall have shade in which to fight them?"^[4] The "Laconic phrase" of "then we will fight in the shade" was cited by Latin writers such as Cicero (in umbra igitur pugnabimus, Tusculan Disputations I.42) and Valerius Maximus (in umbra enim proeliabimur, III.7, ext. 8).

Alexander the Great was also intelligent

Alexander the Great. He was not only Great, but on top of it, he was also intelligent. His personal teacher had been Aristoteles, and Aristoteles knew something about practical thinking, just the opposite of his (not so master) Platon (who knew nothing whatsoever about practical thinking). Because Aristoteles was a doctor, and when you can't do some good thinking (of the logics of symptomatics) as a doctor, the people of the town will run you out, "mit Schimpf und Schande" (scold and shame) as they say in German. An aequivalent in American Slang would be that they tar and feather you, if you don't perform adequately as a doctor. This was of course before the founding of the American Medical Association, or AMA. And this Medical Association ensured pretty well, that even the dumbest doctors would not meet with such a disgrace. And therefore the percentage of dumb doctors rose and rose, until today, you can hardly find an intelligent doctor any more. Same procedure in Germany. I have in about 40 years not been able to come up with more than about 2-3 intelligent doctors. And having a A++ or 1++ in the Abitur (or baccalaureat in French) doesn't help you at all. And I was a patient to quite a few doctors. I speak of unfortunate experience. In German one says "Aus Schaden wird man klug". Through damage one becomes smart. You just won't believe me how smart I have become in those 40 years or so.

https://www.linguee.com/german-english/translation/aus+schaden+wird+man+klug.html

I have collected some tidbits about the tribal organization of present-day Knowledge Workers in Noologie I.

"Die Ethnologie neo-tribalistischer Vereinigungen"

http://www.noologie.de/noo04.htm#Heading234

Back to Alexander the Great, some quotes.

https://www.goodreads.com/author/quotes/4921445.Alexander_the_Great

I am not afraid of an army of lions led by a sheep; I am afraid of an army of sheep led by a lion.”

“Sex and sleep alone make me conscious that I am mortal.”

“Through every generation of the human race there has been a constant war, a war with fear. Those who have the courage to conquer it are made free and those who are conquered by it are made to suffer until they have the courage to defeat it, or death takes them.”

This is a direct quote from Heraclitos who had said something in the same vein. So Alexander had a very good Education / Training / Erudition, but we are missing one word for the German "Bildung" which is neither Education nor Training.

Bildung vs. Education and Training

The German word "Bildung" means: It is that which gives you the capacity or capability to do your own thinking by and for yourself. And this is a very very rare occurrence in our present-day Deutsches Bildungs-Wesen. In Germany the Bildungs-Wesen has gone under so thoroughly, that it can only be called Bildungs-Un-Wesen. Which may mean in English the higher education to the maximum of stupidity. So while Germany is on the sure path to Self-Destruction, this is it for the education system. And when you destroy the intellgence of your own future generation then you can be sure that you are on the path to self-destruction.

This is what Nietzsche knew very well indeed: [422]

"Erziehung ist im Wesentlichen das Mittel, die Ausnahme zu ruinieren zugunsten der Regel."

"Der Irrsinn ist bei einzelnen etwas Seltenes - aber bei Gruppen, Parteien, Völkern, Zeiten die Regel."

"Sobald ihr handeln wollt, müsst ihr die Tür zum Zweifel verschliessen."

"Ein Politiker teilt die Menschheit in zwei Klassen ein: Werkzeuge und Feinde."

I have referenced this in some passages like Schopenhauer's Selbstdenken in the section on Motto's. There is no substitute for Selbstdenken. That I can assure you. It took me quite a time to learn the Selbstdenken. But now I know how to do this. It is something like you lift yourself by your own bootstraps, meaning your boots-straps. This is where the quote comes from. It is called Bootstrapping in Computer Science. Because when you think in terms of "traps" you are already caught in a trap. In Münchhausen terms it is similar to that: To lift yourself and your horse altogether with it, by the pigtail of your braid. In German "man zieht sich an seinem eigenen Zopf aus dem Sumpf". This is a very nice expression which makes good use of the German richness of expressions.

The Business of War and the Business of Statesmanship

I had also done some deep thinking about the Business of War and the Business of Statesmanship:

Noologie, Teil III: Eine Strukturtheorie von Wissen und Macht.

https://en.wikipedia.org/wiki/Cybernetics:_Or_Control_and_Communication_in_the_Animal_and_the_Machine

This was a work that enlarged on Machiavelli, who was the first and foremost expert at the Business of Statesmanship. I just added some recent work on the cybernetics of politics by Norbert Wiener. "The Theory of Games and Economic Behavior". And lo and behold, Norbert Wiener was exactly the genius behind the scheming of the USA to lead the Cold War of nuclear deterrence against the Soviet Union. This is something not very many people know about. At least I know it, and that is just enough for the purpose.

https://en.wikiquote.org/wiki/Norbert_Wiener

https://pdfs.semanticscholar.org/2849/88c066c039b0905609df7c122a68a1c67fb5.pdf

This is my work before I forget to mention it.

http://www.noologie.de/noo05.htm

My next article about that was more of a sketch, because my book was already heavy enough at 384 pages. Actually one must not write a book this thick, because the marketing will be difficult, as I found out to my distress / or chagrin. The title was: "Natürliche Führerschaft und Charisma. What They Can't Teach You at Harvard Business School."

Platon had Nice Ideas but Nothing Practical

Now we come back to poor Platon: The work of Platon was nothing whatsoever to compare to that of Xenophon. Because Platon was wholly unsuccessful when he tried to do some practical political work with his political philosophy, the Politeia. In German one would say: "Er war völlig auf dem falschen Dampfer", meaning when confronted to the Real Business of Statesmanship, his was so completely out of context as it could ever be. The Politeia:

http://www.opera-platonis.de/Politeia.pdf

http://www.zeno.org/Philosophie/M/Platon/Der+Staat

So he was in Syracuse at some time, and the local strong man [nearly?] sold him into slavery. See the wikipedia quotes below. Poor Philosopher he was. Nice ideas, but nothing practical. The Anabasis is the complementarity of the Katabasis. You better study this work diligently. And the Sokrates was in this work of Xenophon practically just another kind of man, than in the work of Platon. I just want to remInd all those students of Philosophy in all of humanity. By the way Katabasis appears much more prominently in the theology of the Roman Catholic Church, there it is called Kata-Holon, and I think that is just a nicer word, than call it the Katabasis right from the start. That would have at least been more honest. Especially the section 4.3. Kata Holon.

http://www.noologie.de/noo04.htm#Heading234

https://en.wikipedia.org/wiki/Katabasis

"Descent to the Underworld" redirects here.

Katabasis or catabasis (Ancient Greek: κατάβασις, from κατὰ "down" and βαίνω "go") is a descent of some type, such as moving downhill, the sinking of the winds or sun, a military retreat, a trip to the underworld, or a trip from the interior of a country down to the coast. The term has multiple related meanings in poetry, rhetoric, and modern psychology.

The trip to the underworld is a mytheme of comparative mythology found in a diverse number of religions from around the world. The hero or upper-world deity journeys to the underworld or to the land of the dead and returns, often with a quest-object or a loved one, or with heightened knowledge. The ability to enter the realm of the dead while still alive, and to return, is a proof of the classical hero's exceptional status as more than mortal. A deity who returns from the underworld demonstrates eschatological themes such as the cyclical nature of time and existence, or the defeat of death and the possibility of immortality.^[3]

Katabasis is the epic convention of the hero's trip into the underworld.^[4] In Greek mythology, for example, Orpheus enters the underworld in order to bring Eurydice back to the world of the living.

Most katabases take place in a supernatural underworld, such as Hades or Hell — as in Nekyia, the 11th book of the Odyssey, which describes Odysseus's descent to the underworld. However, katabasis can also refer to a journey through other dystopic areas, like those Odysseus encounters on his 10-year journey back from Troy to Ithaca. Pilar Serrano^[4] allows the term katabasis to encompass brief or chronic stays in the underworld, including those of Lazarus, and Castor and Pollux. In this case, however, the katabasis must be followed by an anabasis (a going or marching up) in order to be considered a true katabasis instead of a death.

https://en.wikipedia.org/wiki/Dion_of_Syracuse

Dion (/ˈdaɪɒn, ən/; Greek: Δίων ὁ Συρακόσιος; 408–354 BC), tyrant of Syracuse in Sicily, was the son of Hipparinus, and brother-in-law of Dionysius I of Syracuse. A disciple of Plato, he became Dionysius I's most trusted minister and adviser. However, his great wealth, his belief in Platonism and his ambition aroused the suspicions of Dionysius I's son and successor, Dionysius II. An indiscreet letter from Dion to the Carthaginians led to his banishment. Settling in Athens, he lived a prosperous life until Dionysius II dispossessed him of his estates and income. Landing in Sicily in 357 BC, he was successful in conquering Syracuse (other than the citadel). However, Dion soon quarrelled with the radical leader Heraclides and was forced into exile. Recalled in 355 BC, he became master of the whole city but his imperious behaviour and financial demands on the people of Syracuse soon alienated the population. His supporters abandoned him and he was assassinated. His attempts to liberate Sicily only brought political and social chaos to the island which would last for nearly 20 years.

https://www.livius.org/sources/content/plato/letter-7/plato-on-sicily/

In 366 BCE, Dionysius II became tyrant of Syracuse, and his uncle Dion advised him to invite Plato to come to Sicily. The Athenian philosopher might be a worthy adviser, he thought. The results, however, were catastrophic, because other courtiers feared Dion's influence and accused him of high treason, for which they could indeed produce some (fake?) evidence. Dion was sent into exile and the advice of the philosopher, now without protector, was ignored. Plato was forced to leave Sicily.

In his seventh letter, here offered in the translation by J. Harward, Plato tells about his adventures. There is some discussion about the authorship - several classicists have argued that this text was not written by Plato himself - but the events described seem to be authentic.

Umberto Eco: The Book on Humor

Since I have mentioned Umberto Eco in the above chapter, I now come back to his work Name of the Rose. This was the story about the presumably lost work of Aristoteles on humor. But Aristoteles and Platon shared the same traits of character: They had absolutely no humor. For them Philosophy was deadly serious business. All the contrary to Sokrates who had a lot of humor. Therefore there had never existed a book on humor, by Aristoteles. I can safely assure you of this. But as Umberto Eco is the most humorous philosopher in the whole history of Philosophy... I had a pretty good laugh when I read this, and then when I saw the movie. This is such a good study of Psycho-Analysis as you will ever get. You should also go and view the movie "The Name of the Rose".

And as a little aside: In my own philosophy I try to follow Eco's example, in doing the same tongue-in cheek style that he was such a master of. So I am a faithful disciple of Umberto, especially in such matters as humor and irony. Since I can never have such an encyclopaedic mInd as he did. I have only one or two fields where I am better than Umberto. He wrote in his work Foucault's Pendulum about the computer Abulafia. This was fiction. With me it happened in Reality. But this is another story that I may tell later or not at all. I am just better at computers and when Eco phantasises in "Kant und das Schnabeltier" of a world computer. he just doesn't understand the business of a world computer that just computes the world, and has to keep track of the bytes that do the computing, and those which represent the computed world. Because every computer programmer knows that this leads easily into an infinite regress [and not into temptation], and that is the ultimate nightmare of a computer programmer.

[What the sinking is for the Titanic, this is stack overflow for the computer. Every programmer knows this.]

I know this a little better than Umberto, because at some time or other, I had constructed myself a world computer. The Wachowskis from the Matrix send you all their best greetings... I was familiar with this business, and since Umberto mentions the Arabian Sage Avicenna... I also know this business very well indeed. The other field where I am better than Umberto is Archaeo-Astronomy and Cosmology. I will come to that later.

I have a Special Relation with Humor

I have a special relation with humor. I believe that philosophy without humor is senseless. Spirituality without humor is equally senseless. So I am always relying on humor. My best friend of humor, next to good Umberto is Wilhelm Busch. And he had a special kind of humor which few people understood at all. He was a Schopenhauer'ianer. The good Schopenhauer was not known to have had very much humor in his own life, and he got into many disputes and even law suits. I remember that he once got into a law suit with some woman he had apparently offended. And then his fabulous Quixotean Windmill fighting in Berlin, where he timed his lectures (Vorlesungen) at exactly the same time when Hegel held his sermons. Of course no-one came to his lecture. So he sat there all alone in the lecture hall. Hopefully there were some mice and spiders that he could lecture to. Like the good St. Francis of Assisi who lectured to the birds and the bees, and the bumblebees. I believe they were very attentive when he lectured. So poor Schopenhauer didn't have too much humor for himself, but he wrote some good humorous pieces, like "Die Metaphysik der Geschlechtsliebe". I liked that as quite a very humorous piece about Sex and Love. But I am just afraid that the good Schopenhauer meant that in full seriousness. But there was at least one good piece of humor that he came up with in full intention.

Ein Neger mit Gazelle zagt im Regen nie.

https://de.wikipedia.org/wiki/Palindrom

https://de.wikipedia.org/wiki/Liste_deutscher_Palindrome

https://www.wienerzeitung.at/nachrichten/panorama/oesterreich/193179_Ein-Neger-mit-Gazelle-zagt-im-Regen-nie.html

This is a palindrome, and one of the longest that anyone had ever concocted. And it even made some sense, and most of the other palindromes make no sense at all. And I am not allowed to translate this, because it is so Politically Incorrect that I would land immediately very high on the Black List of personae non gratae of the German (Not so-) Intelligenzia. Nowadays it is even forbidden to quote some Schopenhauer.

http://gutenberg.spiegel.de/buch/die-welt-als-wille-und-vorstellung-zweiter-band-7745/45

So I have some more humoristic pieces sitting around when I work. I like Wilhelm Busch very much because he was also a pretty good philosopher. And his work was a kind of first-in-the-world of a record breaking feat. He was the first and foremost prolific Comic Writer. He pioneered that Genre single-handedly. And he packaged so much Schopenhauer into this. I have made quite a few exegeses of his comics because they had such a very deep philosophical background as you may ever like it. Just the problem was, that the poor Germans never understood anything of it. As a "stupidity in the Masse, the German people are capable of the worst stupidity of the whole of hu-mankind. But there are some intelligent ones too. Like the Baron von Münchhausen whose stories I always like a lot. Then some Hape Kerkeling, and some Jürgen von der Lippe, and then some Karl Valentin. Gerhard Polt also fits in nicely. But then we come soon to the end of the list of Intelligent German Comedians. Hirschhausen is not to my liking, especially because he did a totally wrong explanation of "Die Morgenlatte". As a medical doctor he should have known just a little bit about the Vagus and the Sympathicus. And if he doesn't know about this, then he is no doctor at all for me.

https://www.hirschhausen.com/

So when it comes to humor we need to look for greener pastures in other languages of other people. Like the English, who always have some splendid ways of humour. Like Samuel Johnson and a few more. I have quoted them again and again here and there. My favorite is the humor of Monty Python & Rowan Atkinson: Ye olde British'e humour. Always Look at the Bright Side of Life. It is there in quer.htm. But the TOC-numbers change always when I do some updating of the text, one probably has to use the text search.

http://www.noologie.de/quer.htm

http://www.noologie.de/quer.htm#_Toc5278237

Then there is some French humor, like Voltaire, Candide, then Rabelais, but there is not nearly as much as there is in the English / British humor or the American humor.

In the next chapter I will shut off all humor altogether. Because the good Heraklitos probably didn't have any humor either. When one does the Philosophy of War, "da vergeht einem der Spass". Something like: It is not funny any more. But I had some more fun when I looked this up in the Google translator. It just coolly said tbat. One should never trust the Google:

da vergeht einem der spass = it's fun

Das Prinzipiensystem des Heraklitos

https://en.wikipedia.org/wiki/Heraclitus

The Logos

"The idea that all things come to pass in accordance with this Logos"^{[33] and "the Logos is
common,"}^{[34] is expressed in two famous but
obscure fragments:}

This Logos holds always but humans always prove unable to understand it, both before hearing it and when they have first heard it. For though all things come to be in accordance with this Logos, humans are like the inexperienced when they experience such words and deeds as I set out, distinguishing each in accordance with its nature and saying how it is. But other people fail to notice what they do when awake, just as they forget what they do while asleep. (DK 22B1)

For this reason it is necessary to follow what is common. But although the Logos is common, most people live as if they had their own private understanding. (DK 22B2)

The meaning of Logos also is subject to interpretation: "word", "account", "principle", "plan", "formula", "measure", "proportion", "reckoning."^{[35] Though
Heraclitus "quite deliberately plays on the various meanings
of logos",}^{[36] there
is no compelling reason to suppose that he used it in a special technical
sense, significantly different from the way it was used in ordinary Greek of
his time.}^[37]

The later Stoics understood it as "the account which governs everything,"^{[38] and Hippolytus, in the
3rd century CE, identified it as meaning the Christian Word of God.}^[39]

Panta rhei, "everything flows"

Giordano Bruno and the Spiritual Consecration of the Donkey

Das Stossgebet, an den Hl. St. Speculatius

Nach dem Hl. St. Speculatius, dem Schutzpatron aller Philosophen der Metaphysik. Sie beten jeden Morgen und jeden Abend um seine Gnade, damit er sie bei ihren Irr-Witzigen Speculationen, nicht in die Versuchung der Mystik führen lassen wird. Hier ist es Verbatim:

Oh Du Hl. St. Speculatius Unser,

Der Du residierest in dem Himmel von Phantasién,

Deo Gracias, Ars Gratia Artis,[3]

In Excelsio Giordano Bruno,

Erlöse Uns von dem Übel der Gegenständlichkeit, und von der Verständlichkeit.

Und wir Bitten Dich! Bewahre uns davor, vor dem Übel des Humor.[4]/[5]/[6]

Verzeih' uns unsere Un-Gerechtigkeit,[7] von der Mathematik-erei,

Denn, wenn wir in Unseren Heil'gen Hallen, die Null gegen die Un-Endlichkeit teilen,

Dann kriegen wir Alle Etwas ab, von des Einen Kuchen's, seinen Teilen.

Und dann, sodann führe Uns nicht auf den Pfad der Versuchung,

in die Mystik-erei.

Amen.

;-)

In Maementum (Monumentum / Mausoleum) Giordano Bruno

Here are some Maementa on Giordano Bruno, from diadenk.htm

This was the introduction to Giordano Bruno in the Noologie writing. And this is in German, since I have written it in German.

http://www.noologie.de/diadenk.htm#_Toc512641932

http://www.noologie.de/diadenk.htm#_Toc512641933

Hier können wir auch gut diesen berühmten, aber später kaum noch verstandenen Dichter, Deuter, und Dunkel-Denker (so ungefähr wie Heraklitos) der Imaginativen Philosophischen Tradition der Menschheit unterbringen: Giordano Bruno, dem ich so Einiges verdanke. Sein wohl wichtigster Erfolg war in England. Dort hätte wohl er wohl seine Thesen und Theorien erfolgreicher in die Welt gebracht, auch mit einem guten Fianziellen Auskommen.[3][116] Und es wäre vielleicht eine völlig andere Welt geworden, als wie wir sie heute haben. Denn: Wenn er seine Eroici Furori dort unter die Leute gebracht hätte, dann wäre die Newton'sche Theorie der Schwerkraft vielleicht heute als die Theorie des kosmogonischen Eros bekannt.[4][117] Und der kosmogonische Eros ist die Kraft, die dafür sorgt, dass alle (zwie- hetero- geschlechtlichen, manchmal auch die homo-geschlechtlichen, und sogar die un-geschlechtlichen) Körper, sich für- einander (und nicht gegen-einander) anziehen. Aber, Bruno hat alles auf seine Weise (also sehr weise), so gut verschlüsselt, dass man einige Menschen-Lebens-Zeiten damit verbringen könnte, dahinter zu kommen, was er wohl gemeint hat. Es ist schon schwer zu erklären, warum die Inquisition ihn verbrannt hat, da es doch eigentlich offensichtlich war, dass sowieso niemand seine Schriften verstehen konnte. Es war wohl eher seine Magische Kunst der Mnaemosynae, hinter die Ober-Katholiken im Vatikan her waren. Hier ist ein Zitat der Vorbemerkung aus dem Buch "Giordano Bruno" von E. Samsonow. Natürlich geschrieben, von meinem sehr verehrten Gross-Meister des Über-Hinaus-Jen(s/z)eits (peri, peiras, peiraseos)- Denkens, dem Herrn Peter Sloterdijk höchst-persönlichen-Selbst.

Vorbemerkung von Peter Sloterdijk

This is an introduction by my "sehr geehrter Herr professor" (the English version "very dear professr" just cannot cover this)... So this is my very cherished Peter Sloterdijk giving an introduction about the importance of Giordano Bruno in the history of the Metaphysics and the Archaeo-Astronomy and the Mythology and the Apokalypsis of Prester John. Peter Sloterdijk knew full well that the contemporary popular interpretations of Giordano Bruno are completely off the track, like the Giordano Bruno society in Germany of Michael Schmidt-Salomon (in-) fame. Because one needs a whole lot of study especially of the work of Aby Warburg, and the Warburg library, to come closer to what Giordano Bruno had concocted. And the wrong interpretation of Giordano Bruno as a precursor of modern cosmology is as "off the course" as one may ever get. Bruno was an entirely different kind of thinker, as I say it again and again. His thinking was something different altogether, and this is also quite difficult to define. I cannot give this "in a Nutshell" and no abstract for this. My work of (re-) or (double-) thinking the thought structure of Giordano Bruno is the Meta-Morphology of this. As I called it at the beginning of this paragraph. It is the Metaphysics and the Morphology of the Archaeo-Astronomy, of the Kabbalah, and the Apokalypsis of Prester John.

Aus der glanzvollen Reihe der Renaissance-Philosophen, die das neuere europäische Denken aus der Vorherrschaft der allmächtigen christlichen Scholastik herauszuführen begannen, ragt die verkohlte Silhouette Giordano Brunos eindrucksvoll hervor. Seit seinem römischen Feuertod im Februar des Jahres 1600 steht sein Name, umwoben von Gerüchten pantheistischer Ruchlosigkeit und kosmologischer Kühnheit, in den Märtyrerakten des neuzeitlichen Freien Geistes. Seine posthumen Schicksale haben etwas von dem irrlichternden Glanz und von der üblen Fortuna seiner Lebensgeschichte behalten. Sie erwecken den Eindruck, als hätten seine Anhänger und Interpreten mehr in seiner Asche gestochert als in seinen Schriften gelesen. Tatsächlich kennt die Geistesgeschichte wenige Autoren, deren Nachleben in solchem Ausmaß von Projektionen und von Vereinnahmungen für die Interessen träumerischer Sympathisanten bestimmt ist. So ist die Geschichte der Bruno-Rezeption mit wenigen Ausnahmen die einer gutgesinnten Leseschwäche; so mancher anlehnungsbedürftige Nachfahre hat Bruno in den Mund gelegt, was dieser gesagt hätte, wäre er der gewesen, für den man ihn gerne halten wollte. So haben ihn Bündnissucher aller Couleurs für ihre Sache eingespannt, Freidenkergruppen, Antiklerikale und Pantheisten an erster Stelle [AG: Damit meint er, politically incorrect, wohl die Giordano Bruno Gesellschaft]; jüngst hat sogar gewisser katholischer Pietismus nach ihm gegriffen. Man drängt sich danach, neben ihm verbrannt zu scheinen, um von seinem Opfer-Nimbus zu profitieren. Solche Zudringlichkeiten mögen ein für die Geschichte dissidenter Philosophen typischer Mechanismus sein. Sie erklären sich, soweit sie auf einem Mangel an besserem Wissen beruhen, zu einem gut Teil aus dem Umstand, daß seit dem 19. Jahrhundert das Lateinische bei den Gebildeten Europas zur Totensprache verfallen ist, so daß die entscheidenden lateinisch verfaßten Schriften Brunos lange Zeit wie in einer Gruft versunken lagen. Wer sich der Kraft und Größe von Brunos Denken in seinen eindrucksvollsten Manifestationen aussetzen will, muß [Seitenwechsel]

sich zunächst darum bemühen, den »Magier« Bruno, den Gedächtnis-Künstler, den Materiosophen, den Bilder-Ontologen und den Lehrer der allwendigen Verwandlungen aus seiner lateinischen Krypta zu befreien, um seine Anregungen im Licht der modernen Sprachen zu überdenken.

Es ist Elisabeth von Samsonows Verdienst, daß sie - nicht zuletzt angeregt durch die Arbeiten der großen alten Dame der Renaissance-Forschung Frances A. Yates - damit begonnen hat, deutschen Lesern den Zugang zu einigen der am längsten vergessenen lateinischen Schriften Brunos zu eröffnen. Die beiden Schlüsselwerke »Über die Magie« und »Über die fesselnden Kräfte im Allgemeinen« liegen hier zum ersten Mal in deutschen Übersetzungen vor. Ihr Erscheinen in dieser Edition ist - man kann den pathetischen Ausdruck nicht umgehen - ein geistesgeschichtliches Ereignis. Mit ihrer Publikation lüftet sich der sprachliche Schleier, der einen zentralen Ausschnitt aus dem Oeuvre Brunos bisher verhüllte. Man kann sich nun davon überzeugen, daß gerade der hermetische, der magische Bruno - dessen sich seine aufklärerischen Liebhaber bis zur Stunde eher zu schämen pflegten, sofern sie diese Züge in seinem Profil überhaupt zur Kenntnis nahmen - der provozierend-zeitgenössische ist. Sein Werk bezeugt einen verkannten Aspekt im Mythos der Neuzeit: Es illustriert die Geburt der Modernität aus dem Geist einer Imaginations-Philosophie [Kursiv, AG]. Nach der Wiederentdeckung der Brunischen Lehren von den weltkonstituierenden Leistungen der »Phantasie« wird die träge Neigung der Ideenhistoriker, das neuzeitliche Denken ganz von Descartes her zu konstruieren, fragwürdiger denn je. Man muß auf das Universum Brunos, Shakespeares und Bacons zurückgehen, um die Schlüssel zu weithin unbekannten Schatzhäusern der beginnenden Modernität zu finden. Wie kaum ein Denker vor ihm hat sich Bruno in die Kosmodynamik der Gedächtnisse versenkt. Mit seinen Einsichten in die Natur und Funktion der memoria kann Giordano Bruno zum Zeitgenossen derer werden, die sich heute über das menschliche Gehirn beugen als wäre es der Hort der Welträtsel. Weil er den ars-charakters[5][118] von Erinnerung und Gedächtnis betonte, ist Bruno der erste »Kunst«-Philosoph der Neuzeit. Es ist an der Zeit, die Asche über Brunos Manuskripten wegzublasen, um freizusetzen, was einen Denker, der ein Meister italienischer und lateinischer Prosa war, alleine ehrt: die leuchtende Buchstäblichkeit seiner wirklichen Gedanken.

Die Kosmodynamik der Gedächtnisse

Mit Der Kosmodynamik der Gedächtnisse hat Peter Sloterdijk wohl genau den Satz gesagt, der eines der wichtigsten Zentral-Themen der Noologie ist. Das Gedächtnis und die Er-Innerung des Ur-Ahnens sind die wohl am meisten vernachlässigten Themen der heutigen Geistes-Wissenschaft. Und die positivistischen Natur-Wissenschaften abhorreszieren dieses Thema natürlich ganz besonders. Das Unter-Nehmen der Noologie ist es genau, diese Lacuna irgendwie ein bisschen auszufüllen. Denn es ist eine Überlebens-Thematik der heutigen Menschheit, wie wir diese Tiefen-Erinnerung, über die vorgegangenen 50.000 bis 500.000 bis 5.000.000 Jahre wieder gewinnen können.

Back to the spiritual consecration of the donkey

Now we come to some important philosophical business from the writings of the Giordano Bruno: The spiritual consecration of the donkey. Giordano Bruno had written a long and enlightening treatise on the spiritual qualities of the donkey, which is highly recommended for all Philosophy and Theology students. I don't mean that as a joke. In all of the spiritual literature of humanity, donkeys were never mentioned as spiritual animals. And this was the "Cabbalah of the Pegasus", by Giordano Bruno. Giordano Bruno (1548-1600) was one of the deepest thinkers that humanity had ever produced. He was a sort of mentat, as Frank Herbert had concocted in his Sci-Fi opera Dune. I have studied the works of Giordano Bruno a lot. It is, as you may say, that Giordano Bruno and I, are birds of the same feather. Since I know the classics to some degree, I was able to understand his writings pretty well. And he was an immense Genius. He knew all the classics, then some kabbalah, and then something more. He was famous for his mnemotechnics, of which I am also familiar with, since I have read some of the works of Raimundus Lullus, and then some more of this kind, of which the Warburg Archive is full of. Like the works of Frances Yates. I have the most important work (in my opinion) about the Warburg Archive in the Appendix. The Hierarchical Structure of the Warburg Library. Here they give you the structural know-how to construct you own Hierarchical Structure in Hypertext.

https://warburg.sas.ac.uk/events/event/19253

https://www.researchgate.net/publication/240683203_Frances_yates's_hermetic_renaissance_in_the_documents_held_in_the_warburg_institute_archive

https://www.academia.edu/30644838/MNEMONICS_MNEME_AND_MNEMOSYNE._ABY_WARBURG_S_THEORY_OF_MEMORY?auto=download

https://warburg.sas.ac.uk/library-collections/warburg-institute-archive

https://warburg.library.cornell.edu/about/warburg-institute

The Warburg Institute of the University of London exists principally to further the study of the classical tradition, that is of those elements of European thought, literature, art and institutions which derive from the ancient world. The Institute stems from the personal library of the Hamburg scholar Aby Warburg (1866-1929), whose research centred on the intellectual and social context of Renaissance art. In 1921 this library became a research institute in cultural history, and both its historical scope and its activities as a centre for lectures and publications expanded. In 1933 it moved from Germany to London to escape the Nazi regime ...

So I know a little bit of what the mind of Giordano Bruno was like. And I am familiar with this kind of mental heavy weight concept juggling championship. I have devoted a year so to this study. Especially starting with the works of Umberto Eco which I had read almost completely. If there ever was someone on a par with Giordano Bruno, it was Umberto Eco. Eco was in some way a reincarnation of Giordano Bruno, except a better one because Umberto had humor and a lot of that. He was a very sociable person to add onto. Some people who had read "Foucault's Pendulum" said this was much better than the whole works of Dan Brown. I could never get my mind into reading the works of Dan Brown. So I don't know the comparison. Because my mind just refuses to read such rubbish. I am very sorry for that, but my mind just doesn't do that. It absolutely refuses to read or contemplate such rubbish. When I go to a movie in a Movie Theatre, I just run out 10 minutes or so later, after the commercials, because my mind just doesn't want to process all that nonsense. Therefore I cannot go to the movies. Likewise with the theaters. And no books like Rosamunde Pilcher either. I cannot even read novels except maybe Science Fiction. And nonewhatsoever productions of German Quality Television. So I am a poor castout of contemporary culture productions of what the "culture" producers call "culture" even if it is so much rubbish, and for that they are paid quite nicely to produce so much rubbish. By the German public by Zwangs-Beitrag. Poor thinking me. This is how it is when one is on a starvation diet of contemporary Popular Culture. Therefore I find it fitting to cite here from the "Cabbalah of the Pegasus" because it also fits exactly to present day Popular Culture. Amen.

Excerpt from the "Cabbalah of the Pegasus", Sonett zum Lobe des Esels:

O heil'ges Eseltum, o heil'ge Ignoranz!

O heil'ge Dummheit, heil'ge Devotion!

Du ganz allein verschaffst ein Glück uns ganz,

Das keiner Geistesarbeit wird zum Lohn!

Nie ja wird mühevolle Vigilanz

Der Kunst, sei noch so groß die Invention,

Nie eines Denkers Kontemplation

Erlangen deines Heil'genscheines Kranz!

Was nützt euch, Forschern, alles Studium,

Was grübelt ihr mit wißbegier'gem Hirn,

Ob Feuer, Erde, Meer hat ein Gestirn?

Nicht kümmert heil'ges Eseltum sich drum;

Es beugt die Knie, es faltet fromm die Hände,

Erwartet, daß der Herr ihm Segen spende;

Denn höher als Vernunft ist jener Frieden,

Der frommen Seelen nach dem Tod beschieden!

Vergänglich ist, was man auch treibt, hienieden.

So there is a very exclusive club of thinkers who are able to think out of the box, as one would say. And I claim to belong to the club also. I just have made my own kind of philosophy, which I sometimes call Morphology, at other times I call it Noology. But there is one crucial difference: While Noology is a conventional philosophical enterprise, it is static like the columbarium of Nietzsche. Morphology is its complementary counterpart. Morphology is the philosophy of dynamics (dynamis in Aristotelian terms), so it is something almost quite new in the history of philosophy, with the exception of Heraklitos of course, who holds the copyright to dynamic philosophy, or better, the philosophy of dynamis. Then of course there is Whitehead, who also had concocted his own theory of dynamics, and then Schopenhauer, whose concept of the Will is equally dynamic, and also Nietzsche who was so full of dynamics, that it led him into madness. Too much dynamics may be bad for your mental health. I know this myself also. Therefore I do sometimes stop the dynamics, and I say the Lord's Prayer in Greek. This helps me that my mInd doesn't go off the tracks completely. One has to be a little self-therapist for oneself sometimes, which I am also quite good at by now. Like reading the works of Irvin D. Yalom. (But this is a side-track).

More on Giordano Bruno

So, Giordano Bruno, Nietzsche, Umberto Eco, and I, we are jugglers with the mythology, theology, philosophy, cosmology, archaeo-astronomy, semiotics, multi-valued logics and some other strange things. I am here elucidating on the modes of thinking which distinguishes Morphology from the more common modes of thinking that are being taught at the Universities. And, just like the poor Giordano Bruno, such modes of thinking are not welcomed at the Universities. Then comes the somewhat erratic mind, or better the social skills of Giordano Bruno. Because he had no social skills whatsoever. This is easy to explain. When you have a mInd like Giordano Bruno, you must almost by definition be a little an Oddball. There is a whole literature on lonesome geniuses, who had a wretched life experience because they totally fell out of the pigeon-holes of their societies. Bruno was a perfect example of that. Genius usually comes with the price that you fall out of society. In psychology, we talk about highly functioning Autism, which covers that phenomenon quite adequately. Because being a Genius is a sort of Autism. So Bruno went on tour through his contemporary world, and he always got into trouble with the academic authorities. The only place and time when he had some sort of success, was in England. This was the time around 1583 - 1585, it is all in the Wikipedia article. And there he got his books published, which was impossible in all the lands of the Roman sort of Christianity, where the Inquisition reigned. So I have written something about that in the article below. If he had not been published in England, no one in history would have ever heard of him. The Inquisition at that time was pretty good at burning books, if you believe me. We also can draw some parallels with Nietzsche, who was also this kind of Genius, when viewed psychologically, and they had similar tragic tracks of life. Giordano Bruno was from 1593 to 1600 in the caring hands of the Inquisition under the spiritual care of the Cardinal Bellarmino, who had also later done some spiritual care for Galileo. And Bellarmino was a Jesuite. Things come to reflect themselves in history in strange ways. So Nietzsche became mad, and Giordano Bruno became "enlightened" in the literal sense on 17 February 1600. At around the same age in life. We all know that story and I don't need to repeat that.

[St. Florian, in Memento Cardinal Bellarmino:

I always have to think of that 1960'ies pop song: "Baby light my fire". When I was a child I also loved to light some fires. Much to my parents' detriment. But fortunately my parents didn't have a barn, like all the other children's parents did, in the village where my Grandparents lived. So I just had to listen to all those grisly stories, of how the other children's barn burned up, and then some more. I believe these stories were told to us children, so that we were "led into temptation" to light a fire in some other barn... than just their own parents' one. The prayer to St. Florian:

O heiliger Sankt Florian, / verschon' mein Haus, / zünd' and're an!

"Dies Haus gab ich in Gottes Hand, und ist doch dreimal abgebrannt.

Zum vierten Mal hab ich's gebaut. / Nun hab ich's St. Florian anvertraut und hoffe,

dass er besser danach schaut!"

]

The interesting historical fact is that Bruno had written a text called "Das Aschermittwochsmahl". In Itialian it is much better: Cena de le Ceneri. It was a word play. Here is a citation from my article on Bruno:

https://en.wikipedia.org/wiki/Forrest_Gump

Bruno wrote his greatest and most famous works while in London: Cena de le

Ceneri (“The Ash Wednesday Supper”) and De l`Infinito, Universo e Mondi (“On

the Infinite Universe and Worlds”), both published in 1584. He also wrote The

Expulsion of the Triumphant Beast; Cause, Principle & Unity and On The Infinite

Universe and Worlds....

But like so many others,

[The queen] Elizabeth now warily regarded him as “mad, bad, and dangerous to know.” Pri-

vately she ensured that he was denied a teaching post and thus any chance of re-

maining much longer in England.

The Historical Practical Joke of Cardinal Bellarmino

Now the historical practical joke, if you may call it so, was that the Cardinal Bellarmino also had some sense of humor. Because Giordano Bruno was burnt exactly at the Ash Wednesday of 1600. This is one of the most interesting practical jokes in the history of philosophy. Now, as I discuss this in my article, that Giordano Bruno was burned, and this was a very highly publicized affair, Cardinal Bellarmino had actually done humanity a very great service. This is no irony. Because the writings of Giordano Bruno are so abstruse and convoluted, that he rightly deserves the title "Einer der grössten Dunkel-Denker der Menschheit" (one of the most abstruse dark thinkers of humanity). And he was rightly seated in the philosophical pantheon of abstruse dark thinkers, next to Heraklitos, Hegel and Heidegger. This no mean achievement, I would say. And this is why his burning was very beneficial. Had he not been burnt, no one in the world would have ever read his writings, because he was more or less a late comer in this Renaissance movement of Neo-Platonists and Mystics like Ficino and Picco della Mirandola and others. But this was 100 years before Giordano Bruno.

Martin Luther and the GIGO Principle

Sidetrack: And the times had changed drastically in the meantime, because of Martin Luther (1483-1546). So, the Holy Roman Catholic church was in a state that one would psychologically call a "shock trauma" or PTSD post traumatic stress disorder ("post traumatisches Belastungs-Syndrom"). So the Church could be forgiven to be a little nervous about all those things that were going on, and while they had tolerated Ficino and Picco della Mirandola and his club, at those times of 1546 onwards, it was a very sensitive and delicate matter, which Giordano Bruno had concocted. Because the last thing the Church wanted to have was another reformation. But Martin Luther was a sort of harmless German half-idiot, who had thought that he had understood the Bible, just because he had made a translation of it from Latin to German. There is a principle in Computer Science which says: GIGO, means Garbage in Garbage out. If you start out with a corrupted version it will not get any better when you translate corrupt into more corrupt. And this was exactly what Martin Luther had done. If he had taken the Greek version it would have been better. But Martin Luther was not such a learned scholar when we read his biography. It is all there on the wikipedia. You just have to read it: ... devoting himself to fasting, long hours in prayer, pilgrimage, and frequent confession.

Now if he had studied Greek instead of all that self-torture, it would have been much better. But he didn't. Too bad for humanity and Christendom. So if you are a psychologist, you will immediately recognize that this poor fellow was compulsive-neurotic. This is not a very good foudation to build a new religion upon. Too bad. But history is his-story and we don't have to apologize for Gengis Khan, Timur Lenk, Napoleon, Jusif Stalin, Chairman Mao, Pol Pot, etc. and nothing to say about Adolf Hitler. As was said in this very popular movie Forrest Gump: Shit happens. It is also very instructive that Luther was nearly struck by a thunderbolt. If you understand the business of Meta-Noia about which I have alread said something, in connection with Saulus & St. Paulus. It would have been much better if the Hl. St. Cath. Church had given the task of translation to Giordano Bruno. Then the whole story would maybe have taken a better turn. But this was not to happen. Shit happens, more often than not. Amen.

https://en.wikipedia.org/wiki/Martin_Luther#Birth_and_education

In accordance with his father's wishes, he enrolled in law but dropped out almost immediately, believing that law represented uncertainty.^[19] Luther sought assurances about life and was drawn to theology and philosophy, expressing particular interest in Aristotle, William of Ockham, and Gabriel Biel.^[19] He was deeply influenced by two tutors, Bartholomaeus Arnoldi von Usingen and Jodocus Trutfetter, who taught him to be suspicious of even the greatest thinkers^[19] and to test everything himself by experience.^[20]

Philosophy proved to be unsatisfying, offering assurance about the use of reason but none about loving God, which to Luther was more important. Reason could not lead men to God, he felt, and he thereafter developed a love-hate relationship with Aristotle over the latter's emphasis on reason.^[20] For Luther, reason could be used to question men and institutions, but not God. Human beings could learn about God only through divine revelation, he believed, and Scripture therefore became increasingly important to him.^[20]

On 2 July 1505, while returning to university on horseback after a trip home, a lightning bolt struck near Luther during a thunderstorm. Later telling his father he was terrified of death and divine judgment, he cried out, "Help! Saint Anna, I will become a monk!"^[21][22] He came to view his cry for help as a vow he could never break. He left university, sold his books, and entered St. Augustine's Monastery in Erfurt on 17 July 1505.^[23] One friend blamed the decision on Luther's sadness over the deaths of two friends. Luther himself seemed saddened by the move. Those who attended a farewell supper walked him to the door of the Black Cloister. "This day you see me, and then, not ever again," he said.^[20] His father was furious over what he saw as a waste of Luther's education.^[24]

https://en.wikipedia.org/wiki/Martin_Luther

Martin Luther, O.S.A. (/ˈluːθər/;^[1] German: [ˈmaɐ̯tiːn ˈlʊtɐ]; 10 November 1483^[2] – 18 February 1546) was a German professor of theology, composer, priest, monk,^[3] and a seminal figure in the Protestant Reformation.

Luther was ordained to the priesthood in 1507. He came to reject several teachings and practices of the Roman Catholic Church; in particular, he disputed the view on indulgences. Luther proposed an academic discussion of the practice and efficacy of indulgences in his Ninety-five Theses of 1517. His refusal to renounce all of his writings at the demand of Pope Leo X in 1520 and the Holy Roman Emperor Charles V at the Diet of Worms in 1521 resulted in his excommunication by the pope and condemnation as an outlaw by the Holy Roman Emperor.

Luther taught that salvation and, consequently, eternal life are not earned by good deeds but are received only as the free gift of God's grace through the believer's faith in Jesus Christ as redeemer from sin. His theology challenged the authority and office of the Pope by teaching that the Bible is the only source of divinely revealed knowledge,^[4] and opposed sacerdotalism by considering all baptized Christians to be a holy priesthood.^[5] Those who identify with these, and all of Luther's wider teachings, are called Lutherans, though Luther insisted on Christian or Evangelical (German: evangelisch) as the only acceptable names for individuals who professed Christ.

His translation of the Bible into the German vernacular (instead of Latin) made it more accessible to the laity, an event that had a tremendous impact on both the church and German culture. It fostered the development of a standard version of the German language, added several principles to the art of translation,^[6] and influenced the writing of an English translation, the Tyndale Bible.^[7] His hymns influenced the development of singing in Protestant churches.^[8] His marriage to Katharina von Bora, a former nun, set a model for the practice of clerical marriage, allowing Protestant clergy to marry.^[9]

Early and academic life

Luther dedicated himself to the Augustinian order, devoting himself to fasting, long hours in prayer, pilgrimage, and frequent confession.[25] Luther described this period of his life as one of deep spiritual despair. He said, "I lost touch with Christ the Savior and Comforter, and made of him the jailer and hangman of my poor soul."[26] Johann von Staupitz, his superior, pointed Luther's mind away from continual reflection upon his sins toward the merits of Christ. He taught that true repentance does not involve self-inflicted penances and punishments but rather a change of heart.[27]

On 3 April 1507, Jerome Schultz (lat. Hieronymus Scultetus), the Bishop of Brandenburg, ordained Luther in Erfurt Cathedral. In 1508, von Staupitz, first dean of the newly founded University of Wittenberg, sent for Luther, to teach theology.[27][28] He received a bachelor's degree in Biblical studies on 9 March 1508, and another bachelor's degree in the Sentences by Peter Lombard in 1509.[29]

On 19 October 1512, he was awarded his Doctor of Theology and, on 21 October 1512, was received into the senate of the theological faculty of the University of Wittenberg,[30] having succeeded Staupitz as chair of theology.[31] He spent the rest of his career in this position at the University of Wittenberg.

He was made provincial vicar of Saxony and Thuringia by his religious order in 1515. This meant he was to visit and oversee each of eleven monasteries in his province.[32]

https://en.wikipedia.org/wiki/Luther_Bible

The Luther Bible (German: Lutherbibel) is a German language Bible translation from Hebrew and ancient Greek by Martin Luther. The New Testament was first published in 1522 and the complete Bible, containing the Old and New Testaments with Apocrypha, in 1534. It was the first full translation of the Bible into German based mainly on the original Hebrew and Greek texts and not the Latin Vulgate translation.^[4]

The project absorbed Luther's later years.^[5] Thanks to the then recently invented printing press,^[6] the result was widely disseminated and contributed significantly to the development of today's modern High German language.

The translation of the entire Bible into German was published in a six-part edition in 1534, a collaborative effort of Luther and many others such as Johannes Bugenhagen, Justus Jonas, Caspar Creuziger, Philipp Melanchthon, Matthäus Aurogallus, and Georg Rörer. Luther worked on refining the translation up to his death in 1546: he had worked on the edition that was printed that year.

When you want to understand the Bible literally

... And this was one more of the greatest pitfalls in the history of Christianity, because Luther had actually understood nothing at all about the Bible. So the poor Christianity had had another historical pitfall (besides Augustinus and his ilk). It is for good reason that the Latin Bible was called the Vulgata. Because it was VERY VULGAR. But the poor Roman Catholic Christians could not come up with anything better. If there had been more Roman Catholic Christians that knew Greek in and out, that would have been better. But to really understand the Bible, you also must know some Hebrew and ancient Aramaic, and only the Talmudists knew their ways around that. But they were Jews. Holy Je(w)sus Christ beware!

When you want to understand the Bible literally, you are on the "Holzweg" as Heidegger would say. Fortunately for him, Heidegger didn't meddle too much with Theology, he just wrote some footnotes in his "Sein und Zeit" which I have uncovered after some careful study of his work. See the quote below. Back to Giordano Bruno: He had indeed done some depth work on the very spiritual roots of Christianity, which was much more dangerous to their foundations. Cardinal Bellarmino was one of the most erudite mInds of Christianity, since he was a Jesuite, and the Jesuites are always very good at those matters. You just have to do some double-think to get to this. The theory of an endless universe, with an endless enormity of stars and galaxies, was very well known to Bellarmino, since the Jesuites were also the best astronomers of Christianity. Now this is stuff which would befit Dan Brown very well, but poor Dan Brown just doesn't have the intelligence to comprehend that in his childish novels. The real stuff is hidden in the writings of Giordano Bruno. And if I may tell you this. I know this already, but since I do not want to be burned at the stake, I am intelligent enough to tell this to no-one. Maybe I will write this as a posthumous work, to be forgotten by history, until some historical Archeologist may discover this in a few hundred years later. So back to Giordano Bruno: If the Church had just left him alone, and hadn't made so much fuss about him, he just would have died in his bed as a little deranged, and otherwise quite harmless mystic. And the world would have completely forgotten him. So we have to be thankful to the Cardinal Bellarmino for his service to mankind. Amen. And I just say a little bit about the technique that I am using here. In the terminology of Neuro-Linguistic Programming, this is called Reframing. To take something which is bad at first sight, and then turn it into something good. This is the same technique that I am using further down in the section on Theology when I speak about the fruits that seem bitter at first, but when you swallow them, they become very sweet in your stomach. And vice versa, if you eat fruit that seem sweet at first, they may turn bitter in your stomach, as with the fruits from the Tree of Knowledge.

Heidegger on Christian Theology:

https://taradajko.org/get/books/sein_und_zeit.pdf

[die] noch nicht radikal ausgetriebenen Reste der christlichen Theologie:

Die Behauptung »ewiger Wahrheiten«, ebenso wie die Ver-

mengung der phänomenal gegründeten »Idealität« des Daseins

mit einem idealisierten absoluten Subjekt gehören zu den längst

noch nicht radikal ausgetriebenen Resten von christlicher Theo-

logie innerhalb der philosophischen Problematik. 230

In the book it should be on S. 304: Unfortunately there is a double page numbering

in the book and it doesn't correspond to the .pdf version. These are different editions.

But it must be somewhere in the book. Since it is in the pdf version. That is good enough.

The Ordeal or the Martyrium. How to ascend to Heaven

And one more point is to make. Which I elaborate further in this essay:

So even if it looked bad for Giordano Bruno intially, it was also a blessing in disguise for him. This is another Reframing. It is called the Ordeal, or the Martyrium, by which the Saints go straight to Heaven. So, when you are confronted with immediate, and cruel death, and your soul doesn't waver or wail... This is exactly what Giordano Bruno did, when he was at the stake. Then you become an Übermensch in the sense of Nietzsche, as I am elaborating in another chapter. An Übermensch is one who has overcome his fear ot death. And this brings you into a state, where you can take your soul directly to Heaven, even if for Giordano Bruno, this was quite another Heaven than the Christian one. It is some kind of immortality. I have elaborated this a little more in the above essay. Because for the Anti-Christ's there must be another kind of Heaven than the Christian one. It would make none whatsoever sense for an Anti-Christ'ian to go to the Christian Heaven. This is only logical. And this is Metaphysics of the deepest, and most dangerous kind there ever was, is, and will be in Eternity. Par aion ap Aion. And inadvertently, the Church, by burning Giordano, had to acknowledge that their kind of Heaven is a fake. It is just an illusion that the Church had fabricated to keep the people, er their sheep, in constant fear, that they would miss heaven. As it was said in Eco's Name of the Rose: Fear is that on which religion is founded. And if you don't have fear any more, you don't need religion any more. Which is the same as the definition of the "Über-Mensch" of Nietzsche. And the Church would go out of business. Fortunately for the Church this will never happen. Because humanity consitsts of mainly "Die letzten Menschen" in the diction of Nietzsche. And "Die letzten Menschen" will forever continue to reproduce the same kind of "letzten Menschen" forever. This is what they are very good at. Imbecility breeds Imbecility better than anything else. Amen.

As an aside, Bellarmino refused to look through the telescope of Galileo who wanted to show him the moons of Jupiter. And that was for a very good reason, since a telescope can only magnify something that is bright. But it cannot magnify darkness. And for that the astronomers cannot figure out what dark matter is.

https://en.wikipedia.org/wiki/Giordano_Bruno

https://en.wikipedia.org/wiki/Giovanni_Pico_della_Mirandola

https://en.wikipedia.org/wiki/Marsilio_Ficino

https://en.wikipedia.org/wiki/Martin_Luther

https://en.wikipedia.org/wiki/Galileo_Galilei

http://www.womenpriests.org/the-case-of-galileo-galilei-cardinal-robert-bellarmine-prefect-of-the-holy-office/

http://web.physics.ucsb.edu/~tt/ORIGINS14/lecture4.pdf

http://adsabs.harvard.edu/full/1989JHA....20....1W

This is the quote from Sein und Zeit: In the pdf version it is on page 229.

Heidegger said something about Christian Theology. Which corresponds to the book

"The Expulsion of the Triumphant Beast" (Die Austreibung der triumphierenden Bestie)

By Giordano Bruno.

https://en.wikiquote.org/wiki/Giordano_Bruno#The_Expulsion_of_the_Triumphant_Beast_(1584)

The Ash Wednesday Supper (1584)

https://en.wikiquote.org/wiki/Giordano_Bruno - The_Ash_Wednesday_Supper_(1584)

https://en.wikiquote.org/wiki/Giordano_Bruno

The Expulsion of the Triumphant Beast

Die Austreibung der triumphierenden Bestie.

https://gutenberg.spiegel.de/buch/die-vertreibung-der-triumphierenden-bestie-10275/1

This work is something quite exceptional even for an exceptional thinker like Giordano Bruno. Because he quotes the whole mythology of Antiquity, and then some Aristoteles and then the whole Archaeo-Astronomy of mankind, and then the Apokalypsis of Prester John or Priester Johannes. So when you want to understand the Apokalypsis in terms of Archaeo-Astronomy, you are probably on the right track. We can get some more understanding of Prester Johannes in the book by Lev Gumilev which I am also mentioning here. Gumilev makes a Historical Grand Tour with the Mongols at the center. But I don't quite believe that because there was a Delegation of the Knights Templar to AEthiopia which was at those times called Abesynia or Abyssinia.

https://en.wikipedia.org/wiki/Habishi_(disambiguation)

https://en.wikipedia.org/wiki/Abyssinia

The Ethiopian Empire, which was historically known as Abyssinia, a nation that comprised the northern half of present-day Ethiopia. Note that "Abyssinia" does not refer to the ancient Kingdom of Aksum.

Apostolic Vicariate of Abyssinia (initially Apostolic Prefecture of Abyssinia, later Apostolic Vicariate of Addis Abeba, Apostolic Exarchate of Addis Abeba, ultimately Metropolitanate sui iuris of Addis Abeba), the former Eastern Catholic missionary

https://en.wikipedia.org/wiki/Ethiopia

Around the 8th century BC, a kingdom known as Dʿmt was established in Tigray northern Ethiopia, and Eritrea. The polity's capital was located at Yeha, in northern Ethiopia. Most modern historians consider this civilization to be a native Ethiopian one, although Sabaean-influenced because of the latter's hegemony of the Red Sea.^[20]

Other scholars regard Dʿmt as the result of a union of Afroasiatic-speaking cultures of the Cushitic and Semitic branches; namely, local Agaw peoples and Sabaeans from South Arabia. However, Ge'ez, the ancient Semitic language of Ethiopia, is thought to have developed independently from Sabaean, one of the South Semitic languages. As early as 2000 BC, other Semitic speakers were living in Ethiopia and Eritrea where Ge'ez developed.^[49][50] Sabaean influence is now thought to have been minor, limited to a few localities, and disappearing after a few decades or a century. It may have been a trading or military colony in alliance with the Ethiopian civilization of Dʿmt or some other proto-Aksumite state.^[20]

After the fall of Dʿmt during the fourth century BC, the Ethiopian plateau came to be dominated by smaller successor kingdoms. In the first century AD, the Kingdom of Aksum emerged in what is now Tigray and Eritrea. According to the medieval Book of Aksum, the kingdom's first capital, Mazaber, was built by Itiyopis, son of Cush.^[38] Aksum would later at times extend its rule into Yemen on the other side of the Red Sea.^[51] The Persian religious figure Mani listed Aksum with Rome, Persia, and China as one of the four great powers of his era, during the 3rd century.^[52]

Around 316 AD, Frumentius and his brother Edesius from Tyre accompanied their uncle on a voyage to Ethiopia. When the vessel stopped at a Red Sea port, the natives killed all the travelers except the two brothers, who were taken to the court as slaves. They were given positions of trust by the monarch, and they converted members of the royal court to Christianity. Frumentius became the first bishop of Aksum.^[53] A coin dated to 324 shows that Ethiopia was the second country to officially adopt Christianity (after Armenia did so in 301), although the religion may have been at first confined to court circles; it was the first major power to do so.

As the Aksumite kingdom gradually declined, one of the earliest local Muslim states, the Makhzumi Sultanate, was established in the Shewa region. The polity was governed by the Makhzumi dynasty, which reigned over the province until it was deposed around 1280 by the Walashma dynasty.^[54]

I know the Archaeo-Astronomy because of Hertha v. Dechend. Otherwise I would not have the slightest idea what Bruno had meant. And so it came to pass, that all the rest of humanity had no idea whatsoever what Giordano Bruno was talking about. And this proves the point that the poor Cardinal Bellarmino did exactly the wrong thing when he had poor Giordano burned. Because that led the focus of humanity on his poor soul. Otherwise he would have been completely forgotten. Gloria in Excelsis Deo! We must thank Cardinal Bellarmino so many times and say the Prayer of the Lord at least five times for the soul of Cardinal Bellarmino. Amen. Not even Umberto Eco understood that even though he was pretty smart. But he didn't know the Archaeo-Astronomy so well. So Giordano Bruno knew all this in and out. In practically every sentence he makes reference to all the mythology of humanity and the whole Archaeo-Astronomy as well. This such an incredibly dense work that has so many trap doors yawning wide open for unsuspecting members of the Giordano Bruno Society to fall right into. Poor Michael Schmidt-Salomon, I would say. And then he talks about Prester John, Priester Johannes. This is also very strange indeed. He knew that there were two Johannes'es, the one was the disciple of Jesus, and the other one who wrote the Apokalypsis.

But just to try to think some things like that, makes your head swim, your eyes become glassy and you have the unquenchable urge to get a few glasses of wine, and forget about this business altogether. This is all very strange indeed. I have made reference of that. But I was quite suprised that Giordano Bruno also knew that. And last not least this dialogue is with the Sophia herself. The wisdom and the love of god. And I had made a very deep exegesis of the Sophia, which is also quite unprecedented in the spiritual history of humanity. And somehow I have been led to call my project the Hagia Sophia. What a coincidence this is!

And then Giordano talks about a celestial cycle of 36.000 years (on page 246 of the Samsonow edition), which he calls Die Umwälzung des Weltalters (I have only the German translation at hand). "Dann wird ein anderer Celeus auftreten". "Die Umwälzung" is possibly but not likely the precession of the Equinoxes but then some more. Because the precession is 25,772 years. How does he get to 36.000 years? If you take one precession + 1/2 precession (12886 years) this yields about 38,655.8 years. This is closer but not close enough. I don't think that he was ignorant about the precession of the Equinoxes since that was kown since Antiquity. So what did he have on his mInd? It is all very mysterious. And if one would write an exegesis of that work, this would be a hefty volume of at least 1000 pages. Because it is very tedious to get the sources of all those quotes that he made there. I know roundabout where they are from. But to look them up in the literature would require about 5-10 years of very diligent study. Such was his fabulous mInd, the Mnemosynae, about which Aby Warburg and all his collaborators did some very long studies. Like Frances Yates, who spent almost her whole life with this study.

After some more deep reflexion on the mysterious 36.000 year cycle

So we come to a quite a harrowing conclusion about this mysterious 36.000 year cycle of Giordano Bruno in his "Ash Wednesday Supper". This is quite an odd cycle because it doesn't coincide with the precession of the equinoxes. Now there is another great mystery. Because most likely, it will be the return of "The Dark Sun" which is exactly that. It is a deep brown star, a so-called brown dwarf star. It is about the size of an order of magnitudes smaller than the Sol Invictus. Which is the central star of our Solar System. And this dark star is out in the very depths of the Solar System. And it cannot be seen with the telescopes because it is dark. A telescope can only detect something that shines brightly. A Dark Star can only be detected by its gravitationional signature. And it orbits at around a 36.000 year cycle, and this orbit is a very elongated ellipsis. It is very far from the sun at its Aphelion, but it comes quite close in its Perihelion. This is quite a harrowing story. Because its Aphelion will be between 2170 and 2190.

https://en.wikipedia.org/wiki/Brown_dwarf

A brown dwarf is a type of substellar object occupying the mass range between the heaviest gas giant planets and the lightest stars, having a mass between approximately 13 to 75–80 times that of Jupiter (M_J),^[1][2] or approximately 2.5×10²⁸ kg to about 1.5×10²⁹ kg. Below this range are the sub-brown dwarfs (sometimes referred to as rogue planets), and above it are the lightest red dwarfs. Brown dwarfs may be fully convective, with no layers or chemical differentiation by depth.^[3]

Unlike the stars in the main sequence, brown dwarfs are not massive enough to sustain nuclear fusion of ordinary hydrogen (¹H) to helium in their cores. They are, however, thought to fuse deuterium (²H) and to fuse lithium (⁷Li) if their mass is above a debated^{[4][dead
link]} threshold of 13 M_J and 65 M_J, respectively.^[2] It is also debated whether brown dwarfs would be better defined by their formation processes rather than by their supposed nuclear fusion reactions.^[4]

Stars are categorized by spectral class, with brown dwarfs designated as types M, L, T, and Y.^[4][5] Despite their name, brown dwarfs are of different colors.^[4] Many brown dwarfs would likely appear magenta to the human eye,^[4][6] or possibly orange/red.^[7] Brown dwarfs are not very luminous at visible wavelengths.

https://en.wikipedia.org/wiki/Zecharia_Sitchin

Astronomical and scientific observations

Sitchin's "planetary collision" hypothesis does superficially resemble one suggested by modern astronomers—the giant impact hypothesis of the Moon's formation about 4.5 billion years ago by a body impacting with the newly formed Earth. However, Sitchin's proposed series of rogue planetary collisions differ in both details and timing. As with Immanuel Velikovsky's earlier Worlds in Collision thesis, Sitchin states that he has found evidence of ancient human knowledge of rogue celestial motions in a variety of mythological accounts. In Velikovsky's case, these interplanetary collisions were supposed to have taken place within the span of human existence, whereas for Sitchin these occurred during the early stages of planetary formation, but entered the mythological account passed down via the alien race which purportedly evolved on Nibiru after these encounters.

According to former Immanuel Velikovsky assistant turned prolific critic, C. Leroy Ellenberger,^[29] "[Sitchin states that] from an equal start, the Nephilim evolved on Nibiru 45 million years ahead of comparable development on Earth with its decidedly more favorable environment. Such an outcome is unlikely, to say the least, since Nibiru would spend over 99% of its time beyond Pluto. Sitchin's explanation that heat from radioactive decay and a thick atmosphere keep Nibiru warm is absurd and does not address the problem of darkness in deep space. Also unexplained is how the Nephilim, who evolved long after Nibiru arrived, knew what happened when Nibiru first entered the solar system."^[30]

The scenario outlined by Sitchin, with Nibiru returning to the inner solar system regularly every 3,600 years,

... implies an orbit with a semi-major axis of 235 astronomical units, extending from the asteroid belt to twelve times farther beyond the sun than Pluto. Elementary perturbation theory indicates that, under the most favorable circumstances of avoiding close encounters with other planets, no body with such an eccentric orbit would keep the same period for two consecutive passages. Within twelve orbits the object would be either ejected or converted to a short period object. Thus, the failed search for a trans-Plutonian planet by T.C. Van Flandern, of the U.S. Naval Observatory, which Sitchin uses to bolster his thesis, is no support at all.^[30]

https://en.wikipedia.org/wiki/Immanuel_Velikovsky

His books use comparative mythology and ancient literary sources (including the Old Testament) to argue that Earth suffered catastrophic close contacts with other planets (principally Venus and Mars) in ancient history. In positioning Velikovsky among catastrophists including Hans Bellamy, Ignatius Donnelly, and Johann Gottlieb Radlof,^[3] the British astronomers Victor Clube and Bill Napier noted "... Velikovsky is not so much the first of the new catastrophists ...; he is the last in a line of traditional catastrophists going back to mediaeval times and probably earlier."^[4] Velikovsky argued that electromagnetic effects play an important role in celestial mechanics. He also proposed a revised chronology for ancient Egypt, Greece, Israel, and other cultures of the ancient Near East. The revised chronology aimed at explaining the so-called "dark age" of the eastern Mediterranean (c. 1100–750 BC) and reconciling biblical history with mainstream archaeology and Egyptian chronology.

https://ipfs.io/ipfs/QmXoypizjW3WknFiJnKLwHCnL72vedxjQkDDP1mXWo6uco/wiki/Perihelion_and_aphelion.html

Die Dreiheit des Seienden, 40 Kapitel IV 359-360

Gegen diese stehen, von strengem Aussehen, die Parzen, (43)

die gemäß der Urteilssprüche eines strengen Gesetzes hart an

den Schicksalsfäden ziehen. Ihr Losen um die Dinge gibt der

Lachesis den Namen, (44) und der mittleren, Clotho, die Umwälzbarkeit

der Welt, (45) und der furchtbaren Atropos das ein

für alle Male unwiderrufliche Fatum. (46)

https://en.wikipedia.org/wiki/Axial_precession

In astronomy, axial precession is a gravity-induced, slow, and continuous change in the orientation of an astronomical body's rotational axis. In particular, it can refer to the gradual shift in the orientation of Earth's axis of rotation in a cycle of approximately 25,772 years.^[1] This is similar to the precession of a spinning-top, with the axis tracing out a pair of cones joined at their apices. The term "precession" typically refers only to this largest part of the motion; other changes in the alignment of Earth's axis—nutation and polar motion—are much smaller in magnitude.

Earth's precession was historically called the precession of the equinoxes, because the equinoxes moved westward along the ecliptic relative to the fixed stars, opposite to the yearly motion of the Sun along the ecliptic. This term is still used in non-technical discussions, that is, when detailed mathematics are absent. Historically,^[2] the discovery of the precession of the equinoxes is usually attributed in the west to the Hellenistic-era (second-century BC) astronomer Hipparchus, although there are claims of its earlier discovery, such as in the Indian text, Vedanga Jyotisha, dating from 700 BC.^{[citation
needed]} With improvements in the ability to calculate the gravitational force between planets during the first half of the nineteenth century, it was recognized that the ecliptic itself moved slightly, which was named planetary precession, as early as 1863, while the dominant component was named lunisolar precession.^[3] Their combination was named general precession, instead of precession of the equinoxes.

https://www.britannica.com/science/precession-of-the-equinoxes

Precession of the equinoxes, motion of the equinoxes along the ecliptic (the plane of Earth’s orbit) caused by the cyclic precession of Earth’s axis of rotation.

In compiling his famous star catalog (completed in 129 bce), the Greek astronomer Hipparchus noticed that the positions of the stars were shifted in a systematic way from earlier Babylonian (Chaldean) measures. This indicated that it was not the stars that were moving but rather the observing platform—Earth. Such a motion is called precession and consists of a cyclic wobbling in the orientation of Earth’s axis of rotation with a period of 25,772 years. Precession was the third-discovered motion of Earth, after the far more obvious daily rotation and annual revolution. Precession is caused by the gravitational influence of the Sun and the Moon acting on Earth’s equatorial bulge. To a much lesser extent, the planets exert influence as well.

The projection onto the sky of Earth’s axis of rotation results in two notable points at opposite directions: the north and south celestial poles. Because of precession, these points trace out circles on the sky. Today the north celestial pole points to within just 1° of the arc of Polaris. It will point closest to Polaris about 2100 ce. In 12,000 years the north celestial pole will point about 5° from Vega. Presently, the south celestial pole does not point in the vicinity of any bright star.

About Extra-Verbal Philosophy

The concept of Extra-Verbal Philosophy may sound absurd at first glance. What is Philosophy else than juggling with a whole lot of words and concepts? Now the solution is simple: We just call it by another name: It is music. This was elucidated in my article on the mythology of Wagner.

http://www.noologie.de/wagner1.pdf

It is very simple. Verbal Language and Music are incommensurable. Music cannot be translated into verbal language. As countless music theorists and music critics have tried and failed again and again through the ages, especially in modern times. I have written more about this in my article on Wagner. And this is because the verbal mInd is located in the rational processor of the brain. Music is, so to say a philosophy of the soul. So it should reside in the dream-time processor or the emotional processor. In Antiquity and in far-far away cultures the people understood this quite well. There was no Elvis Presley, nor a Michael Jackson, nor a Madonna, nor anything like our present-day pop culture heroes. No one would have thought of such an insanity. There the music was embedded in a system of Imagination-Perception, which is not Reality as we know of it today, but it was also a Sort- Of- Dreamtime. And it was a communal affair, where everyone was partaking in the Ritual in some way or another. A good example for this are the Gamelan Orchestras in the Indonesian archipelago region, like Bali. And the people would gather there very often, maybe every couple of days, and play. Even the smaller children partook in the event, and so the Music had percolated into their very veins and brains. This is also known as the somatic memory, which is not verbal but tuned to the rhythms of the body, of the community, and the spiritual world, and the stars of the cosmos, which is the same. Everyone there was a sort of master musician. Because the Gamelan Rhythms are among the most complicated since they are polyrhythmic to the extreme. And what practically no one knows, by the magic of the music, they did some other very important communal events, like building immense waterworks and rice terraces and even tunneling through whole mountains to get at the water. And it was possible because the music gave them the community spirit, and they needed no supervisors at all. Because of their music, they could as well coordinate all communal business. Then we come to the ritual festivities of the seasons, the planting and harvesting, and then some more. This is what the westerners now try to piece together under the name of Ritual Cosmology, that is the Inner Unison of the revolving of the stars and the sky with our inner reality. I am doing something like this in the present article. It is the (not-so) science of dance and music as it is reflected in the spiritual cosmology. In a later passage I will reference to the cosmology of the Incas, which may be the best example of this, before the Spaniards exterminated them. So poor Westerners, you have completely forgotten all of this and you have lost your souls. And there is no Church to give it to you. You must do work to gain your soul. Even if this work consists of Music, Singing and Dancing.

https://www.youtube.com/watch?v=hQFlbqnvUqU

https://www.youtube.com/watch?v=abQY9W7fCl8

https://www.youtube.com/watch?v=yUMIpXxwvmA

https://www.youtube.com/watch?v=uJF1YJftZD8

https://www.youtube.com/watch?v=abQY9W7fCl8&list=RDabQY9W7fCl8&index=1

As a little side thought: We may safely assume that something like this or similar was also going on when the Egyptians built their pyramids. Even if this was an undertaking a few orders of magnitude heavier than what the Indonesians did, their villages in the whole area would not have exceeded 1000 able men. This would not have been enough man-power to build a pyramid... So the Egyptians had to manage a huge work force of about 10.000 men, for this you need supervisors or higher management, a few echelons deep. Since you need one supervisor for about 300 men, and then you have to have a supervisor for all those supervisors... So it adds up to a hierarchy of supervisors. But the workers at the base were not slaves. They were well fed and supported with some amenities of life, as the archeologists discovered when they dug out some of those workers' camps. So what kind of work force was this? I now come to the community spirit of the ancient Egyptians. The spirit was pretty much the same as I mentioned above in the Gamelan communities. These workers had the same community spirit. So they also did a lot of singing. Because every work gang, on every sailing ship had their work songs, to unite them in the community spirit. And you can be pretty sure that for every work gang of about 300 men, there was an orchestra, with heavy drums, cymbals and something of that kind, that supported the troops with enough entertainment. Because it says in the Bible: Man doesn't live by bread alone. There always must be some entertainment. We can be pretty sure that the ancient Egyptians knew that very well. And so you can just imagine the whole Pyramid Building Theater like a gigantic opera by Wagner, except that the workers did the singing themselves. I know this, because the same techniques were employed by the Ottoman armies. They had huge drums, about 1.5 meter in diameter, carried on camels, cymbals and other Gong-like instruments similar to the Gamelan orchestra, to give some entertainment, while the army was busy doing their job of warfare. I also have some recordings of Janissary music so I know pretty well what that sounded like. And to give you some more food for thought. The genius of Verdi had done a chorus in Nabucco - Hebrew Slaves Chorus. This was a pretty sad theme. But you can translate this into Wagner, and then you get something in the same vein, but to the opposite effect. It is a pure narcoticum. Wagner knew very well what it takes to awake sleepy warriors to do their business. So we get the same effect when we look at the Ottoman armies. And then back to the ancient Egyptians. So I have done some Neurolinguistic Reframing of what the work at those Pyramids was like. I like this much better than those poor wretched slaves toiling under whip lashes, as we see it in all those movies. See also:

https://www.youtube.com/watch?v=2F4G5H_TTvU

Wagner Walkürenritt.

https://www.youtube.com/watch?v=GGU1P6lBW6Q

Equally good for this purpose are the Carmina Burana by Carl Orff. Because the Carmina Burana are, when we translate this from Latin... These are the work songs of the peasants, or agriculturists, as they go about their communal business of ploughing, sowing, and harvesting. This was all communal business before the days of Private Property. In those olden days, the land was the Commons. And it belonged to no-one in particular, but it belonged to the community. Same procedure as in Bali of the olden times. No-one in his right mInd would have thought about such an insanity as Private Property. So the Carmina Burana are one of the best acoustic depictions, what the business of work songs was, in those olden days. And so we can back-track this to Ancient Egypt, because the business of singing in Chorus was always the same. And those people didn't have to train this art. It came natural to them. They imbibed this with the Mother's Milk, so to say. This was the Somatic Memory of the Olden Times. Now completely forgotten on the waste heap of forgotten memories of hu-mankind. I have just a few bits and pieces in my own mInd. To preserve what can be perserved.

https://www.youtube.com/watch?v=GXFSK0ogeg4&list=RDXRU1AJsXN1g&start_radio=1

Now we get to something even more esoteric. Because in the pyramid, the community spirit of the whole of Egypt was represented. They didn't build it for the Pharao, none whatsoever. The Pharao was just the carrier of the community spirit of the whole of Egypt, and it was his task to bring that community spirit to the stars, or the gods, because at those times, the stars and the gods were the same. You just have to read a little bit of Hertha v. Dechend to get on the right track. So all the Egyptians partook equally in the ritual of ascending to their version of Heaven which was as different as possible from the Christian Heaven. This is what the study of Archaeo-Astronomy is for, and why it is so valuable. The ancient Heaven was identical with the stars, but the stars were spirits that are luminous. It is so much a pity that present- day humanity has no idea whatsoever that means. The Sky and the Stars are the spiritual Heavens of ancient Humanity. And you did your best to ascend to it. Because it gave you immortality in the literal sense. So those people didn't fear death, because they knew the tricks how to do this business of ascending. So now we are ready to read the whole mythology of the Egyptians and the Inca's in a totally new, and a totally ancient way again.

I am the carrier of some knowledge that very few people on this planet Earth still have. So I have preserved and rejuvenated the age-old Wisdom of long long gone times past. This means if one is a sea-farer of the whole of the Galaxy, and one has to have a navigation chart, and this is in the brain. I know this all, since I have the navigation charts of the Oceanian Polynesian sea-farers also in my brain. And that means navigating by the seat of your pants. Literally. I will not tell you the whole story. I will give you a chance to do some exploring by the seat of your pants also. Otherwise you never learn anything.

This is what I have said at another place in this work:

Peri Pe{/i}ras{i/eo}s: The Journey into, and Beyond, the Boundaries of the Time: Please allow me to introduce myself, I am a man of mnaemae and phrenae, Mnaemo is my name, and peirasis is my game.

http://www.noologie.de/noo205.htm#Heading134

A Theory of The Mind in 10 words or less

This is the shortest theory of the mind which you will ever get:

There is no such thing as the mind. Period. This is just an example of misplaced concreteness, as Whitehead had always reminded us of. There is a brain, which does some minding. So, mind is a word for a process. [The English have preserved some of that wisdom when they say: Mind your own business"]

But as we westerners are not accustomed to thinking in processes but only in things, we are led onto an "Holzweg", as Heidegger would say. Where do we find a "Lichtung"? To come around the difficulty, we now find a new word, for that which the brain does, when it is minding. We just call it the mInd. This has its own logic, because we are forever re-mInded, that he who does the mInding, is I. No one else can mInd, but the I. Therefore we write it in the capital letter "I". There is no one else who can do the mInding for you. Schopenhauer had re-mInded us of that in one of his "Parerga kai Paralipomena", or in German: Parerga und[40] Paralipomena.[41] There he makes a very complete Exegesis of "Selbstdenken", It is highly recommended for every student of Philosophy to read this work. It is always to remInd us that reading a book and memorizing it, is no substitute for thinking oneself. Or that I mInd my own mInd, and not let me become polluted by some strange thoughts of some strange philosophers.

http://aboq.org/schopenhauer/parerga2/selbstdenken.htm

[Interjection: The same way, present day political correctness does pretty much the same. By the terminology of Neurolinguistics, this is called "reframing", of which we just had a good example in the German ARD media.]

Even worse with the "Geist" of German Idealism. There is no such thing as a "Geist". It belongs in the category of ghosts. [The English understand this better when they say: "The Holy Ghost". This is just what it means without any irony.] Therefore German Idealism is a sort of mass psychosis. And it is therefore very dangerous to study it, and it should be strictly forbidden in all philosophical seminars to think such a thing. He who does this against the rules must be immediately set on quarantine until his mInd has sufficiently cooled off, so that he can partake again in the philosophical discourse.

https://en.wikipedia.org/wiki/Disease_Isolation

https://en.wikipedia.org/wiki/Quarantine

Mind your own MInd. Philosophy, Please Crack the Nut

Now we get a little closer to the nut that we want to crack, which is called Philosophy. How do we go about mInding our own mInds? This is a very difficult nut to crack. Because of this, Philosophy is is a tough nut to crack. We may say it this any way or another. 2300 years of wrong thinking, cannot be exorcised in one Hour of Thinking. One needs at least a half-life-time to crack that nut. Now that I have studied Philosophy for about 40 years. I am about to to crack the nut which is called Philosophy. You can see this unfolding, because it needs some time to crack a nut. I do a little a lot of Double-thinking. Double- thinking means, that while you are thinking, you are also the same time doing some reflecting on your thinking, and then some Imagining. I am meanwhile pretty good at this. Double-thinking means: You are thinking something, and the same time you are thinking the complementary opposite of what you are just thinking. This is an Indian Rope Sorcerer Trick. It is also called Associative Thinking. And as Oswald Spengler had said it: To think Morphology, you have to be born to it. You cannot learn this skill. You have to be born to it. Now by some coincidences or later references, I am Born to be a Morphologist. I am a naturally born Morphologist. How do we explain that??? I am the same time Thinking, and also the same time Associating. This is also called the Associative mInd. I have a native in-born ability to think Linear and Associative at the same time. Not very many humans are born with this ability. Now I am trying to make a good use of this. Therefore what I am giving you now, is a little bit of my mostly unconscious ability. It is called thinking in two tracks at the same time. Or reprogramming the Dream-Time half of the brain to think in Complementarities. It is just that: Thinking in Complementarities. Because present-day humanity has altogether forgot about this ability, I am just preaching in the Desert. I am preaching to Donkeys and Camels, and they know surely well what I am saying. But the Donkeys and Camels cannot speak, they have to have someone, to speak for them. Therefore I am the Chosen One of the Donkeys and Camels, which is altogether not so honorable. He who has the Ability the hear and listen, to the silent voices of the Desert, he or she shall be redeemed. The rest of all those what Nietzsche called "Die letzten Menschen" may safely forget about this. Because this is none of their business. I will only speak, like Zarathustra, to those folks who are the "Übermenschen". As I said above, the "Übermensch" is the most mis-understood of the whole of Nietzsche's philosophy. This is not some kind of Super Human, but someone who had overcome the fear of mortality. Now I personally don't welcome Death, but when Death comes, I am prepared. I just say: Dear Death. You may take me with you. But I know also a little bit about Re-Incarnation. Therefore, you can just take me with you. Because Nietzsche had the philosophy of the Eternal Return, the "Übermensch" was sure to eternally return also. I don't believe this part of Nietzsche's philosophy, my motto is: Die unendliche Wiederkehr des Ewig Ungleichen. I have written more about this in my Wagner text:

There I refer to the ancient cosmology of a musical and rhythmic cosmos. The ancients lived by this for many thousands of years. They also believed in the eternal return of things. The most advanced and the most tragic of these people were the Inca's. This is spelled out in greater detail in another chapter. Their tragedy was that they believed too much in the machinery of the heavens. What they could not come up with was the inherent instability of the cosmos. Because the planetary and star and galaxy gravitational fields interact in a chaotic manner. I have also written about that in my Wagner text. Sometimes a planet just jumps out from its usual gyrations, and enters a totally new orbit or being catapulted altogether out of the Solar System. What is worse, it may also go on collision course with another planet, like the Earth.

This the one side of the coin. The other side of the "Übermensch" is very easy to describe. He may be spiritual, or he always is... but he can never be religious. Nietzsche had elucidated this in his Antichrist to the greatest detail. And Sloterdijk had mis-understood it completely in "Zorn und Zeit". It is not that there was a wrong addressing of Christianity itself, but of organized religion and clergy in general. Spirituality is one thing, Religion is another thing altogether. Religions are there because of the fear, which I otherwise call the Phobos Complex. Yes, one can be spiritual and religious at the same time, but you should take care to keep them separate because they are two different modes of imagining and thinking. Non-duality is when you don't care a damn whether the (more or less wretched) conditions of your present life don't correspond to what you think it should be like. I know some things about RE-Incarnation. Just let us try this out. Before it is the time for the Resurrection again. Do you believe me??? Resurrection is not the easiest thing to do between the Heavens and the Earth, and then the Tartaros and the Hades altogether. And then there is the river of Laethae. The River of Death-Forgetting. Don't try Resurrection without adequate protection, and some training. Or otherwise, you will have some pretty bad landings in the unknown Terrain/Territory or the sheer Terror of the Resurrection as a Donkey or a Dog. Which is not altogether pleasurable. I know all this after I have had some bad landings myself. I was a Dog. When I was a pet, this was pleasurable. When I was a Donkey, it was not so pleasurable. He who wants to know a little bit more about this, please read Giordano Bruno. The Cabbalah of the Pegasus. This man knew all about Resurrection between the Heavens and the Hell. And in the Hell, he surely was. I know that. As for pleasures, Hell is a pretty warm place for those folks who always have cold feet. I always have cold feet. Therefore I like Hell very much. Don't be afraid of Hell. Because there you don't have to pay the bill for the heating. It comes without additional cost. Heating without benefits or additional cost. I like that very much. Thank you Lucifer. Heating without additional cost, is very much like a benefit in these times of energy shortage. I like Hell. Amen.

Oh Mensch! Gieb Acht!

Was spricht die tiefe Mitternacht?

»Ich schlief, ich schlief –,

»Aus tiefem Traum bin ich erwacht: –

»Die Welt ist tief, tiefer als der Tag gedacht.

A Story about Hell: The nasty Biker

Seems there was this nasty biker riding his hawg down the icey

highway one cold day in Colorado, when he spots a cat lying in

the middle of the road. The biker thinks to himself, "I'll cut

that cat in two"' and he bears down on it hard. As he gets

closer, he suddenly realizes that it's not a cat, it's a large

piece of metal lying in the road. Too late!

His front wheel plows into it and he's sent flying over the

handlebars onto the road at 80 MPH. Well, when he arrives in

Hell, who should be welcoming the new arrivals but the Devil

himself. As the Devil shakes the (ex)biker's hand, he asks

mockingly,

"So, how do you like it here?"

The bad-ass biker replies, "Man, this is one COOL place!"

The old Devil was just a little miffed at this upstart, so he

decides to crank up the thermostat a notch. The next day, the

Devil seeks out the biker and asks, "So, how do you like it

now?"

Still the bad-ass biker responds by saying, "This is great

Reminds me of those drug runs to Sonora during the hot

afternoons in August."

Naturally, the Devil is only more angered, and cranks the heat

up as far as it can go. The next day, Hell is as hot as it gets.

The Devil again asks the biker how he likes it. Undaunted, the

biker proclaims, "It's almost as hot as the time I beat and

robbed those vacationers out in Death Valley. I love it!"

Now the Devil is just plain pissed, so he turns the thermostat

all the way down. The next morning, he finds the biker again and

asks, "OK smart-ass, how do you like it NOW?"

With icicles hanging from every part of his body, the biker

inquires, "W-w-w-what h-h-hhappened, d-d-d-did the Broncos

f-f-finally w-w-win the Super Bowl?"

;-)

Death-Consciousness

Back to Reality, or what we call Death-Consciousness. This is very simple in principle, but terribly difficult in Reality. You as a poor human, you are daily confronted with Death. I do this several times a day, when I am crossing the road without fear of Death. This is just some training, to confront the fear of Death. Now we come to THE ULTIMATE QUESTION and THE ULTIMATE SOLUTION: Why did the chicken cross the road??? This is absolute Soteriology at its best. You better be prepared to heed this. Or you might just miss this Enlightenment. Therefore we go now for the Ultimate Solution: Why did the chicken cross the road? Chicken means you have fear. You have fear. We come now closer to this question. What do you have fear of, this is a very Soteriological Question, even if it is a joke. We all must confront Death at some time or later. The sooner the better. The Ancient Greeks knew this. They said: A Hero'es Death comes better sooner, than later because he can now ascend to the Gods. When he is a fresh fruit like on the orchard tree (of knowledge, of course). A fresh fruit is better for the Nuriture of the Gods, than a rotten Apple. Do you know why? I don't like rotten apples either. I like them fresh. I also like heroes. My most cherished hero ist Achilleus. Do you know why??? Because Achilleus was so fresh, like a new-born hero. The next one in the Sequence is Alexander the Great. Because he died at the tender age of 32. This is a good age to be received by the Gods of the Eternal Pantheon.

https://en.wikipedia.org/wiki/Alexander_the_Great

https://en.wikipedia.org/wiki/Death_of_Alexander_the_Great

The death of Alexander the Great and subsequent related events have been the subjects of debates. According to a Babylonian astronomical diary, Alexander died between the evening of June 10 and the evening of June 11, 323 BC,[1] at the age of thirty-two. This happened in the palace of Nebuchadnezzar II in Babylon.

Macedonians and local residents wept at the news of the death, while Achaemenid subjects shaved their heads.[2] The mother of Darius III, Sisygambis, having learned of Alexander's death, refused sustenance and died a few days later.[3] Historians vary in their assessments of primary sources about Alexander's death, which results in different views.

The Love of Death and the Anti-Hero

My favorite Anti-Hero is the Siegfried von des Wagner's Gnaden. I don't know what Wagner had in mind when he concocted the personae of Siegfried and Wotan. One could keep a whole team of Psycho-Analysts busy just figuring out why Wagner had made these characters so stupid. I have written a little bit about this in my work on the Mythologies in the Ring. It all doesn't fit together, as I had hinted at in the article. First, because Siegfried was a Wälsung, being the son of Siegmund and Sieglinde who were the first Wälsungen. Now Wälsung means wolf. And if I may say so, wolves are very intelligent animals, much more intelligent than dogs. They must be, because they have no-one who gives them their daily meal. They have to do the business of hunting for their food themselves. And that just makes everyone intelligent. They are also immensely cooperative in the pack. And they have a very strict hierarchy, but they also have elaborate appeasing rituals. These are much more elaborate than those of the Baboons. They just groom each other, which is also an appeasing ritual. Also their methods of care for their young are very elaborate. So they must be very high on the intelligence scale. I know quite a bit about wolf psychology, because I have studied this also. But here is just not the context to enlarge on this. Coming back to Siegfried. He was quite intelligent when he hammered together this broken sword Nothung, also when he killed Mime his adoption not-so father. He was also quite intelligent when he slew the dragon. But when he came to the court of the Gibichungen he had lost all his intelligence. It just doesn't compute, I would say so since I am very aware of the Logics behind Wagner's scheming. Perhaps Wagner had something very sinister on his mind. Maybe he wanted to take his revenge on the Germans who had treated him so badly during the failed revolution of 1848. If that was on his mind, he succeeded perfectly. Because of Kaiser Willi & Co., WWI, and then Hitler & Co., WWII. And then, and you will surely believe me: The madame Merkel goes every year to the Walhalla Bayreuth Opern Festspiel-Haus, to get a very heavy dose of Illusion. This just proves the point. After two Untergänge of Germany this was not enough Untergang. We are now in for Untergang #3. This is quite a feat indeed. The black magick of Wagner still does its work and has poisoned and corrupted the whole last 7-10 generations of Germans down to the roots. Congratulation, Wagner. You succeeded in your revenge! Now a little aside to Wotan. He was presumably the God of Wisdom who drank from the spring of Ymir at the roots of the tree Yggdrasil, which is the tree of life. He gave an eye for the wisdom. It is quite out of thinking range that the real god Wotan was so stupid in Reality as he was depicted in the Ring. Something doesn't compute here either. When I have enough time, sometime I will make my own Psycho-Anal(ysis) in the Freudian manner. Or better even in my own manner. Wagner's Ring is very good material when you want to get to some very deep and dirty matters of the Unconscious. Especially about the sexual relations of all those characters in the Ring, who should all go a few years or so to the Sexual-Trauma Therapist. There is not ONE functioning sexual relationship in the whole of the Ring.

https://en.wikipedia.org/wiki/Art_and_Revolution

https://en.wikipedia.org/wiki/Siegfried_(opera)

Here is some more on Wolf Intelligence:

Die Kooperation von Mensch- und Wolfs-Gemeinschaften, in den Ur-Ur-Zeiten des Pleistozänen Schlar-Affenlandes.

http://www.noologie.de/neuro08.htm

Now comes my favorite Wagner joke: I once went to the Opera for a Wagner title. I have no memory any more what it was. All that I remember is that about 20 minutes into the show, I went asleep, fast and deep. ... And about an hour after the end of the show, the janitor discovered me in my seat, asleep, deep and deep. It was very fortunate that he found me there and he woke me up. Otherwise I would still be there in that theater, in my seat, asleep, deep and deep.

Actually this is a variation on the theme of Nietzsche:

Es spricht die tiefe Mitternacht - Aus tiefem tiefem Traum bin ich erwacht.

Soteriology at its Best: Why did the chicken cross the road?

Why did the chicken cross the road?

ARTHUR ANDERSON: Deregulation of the chicken's side of the road

was threatening its dominant market position. The chicken was

faced with significant challenges to create and develop the

competencies required for the newly competitive market. Andersen

Consulting, in a partnering relationship with the client, helped

the chicken by rethinking its physical distribution strategy and

implementation processes. Using the Poultry Integration Model

(PIM), Andersen helped the chicken use its skills,

methodologies, knowledge capital and experiences to align the

chicken's people, processes and technology in support of its

overall strategy within a Program Management framework. Andersen

Consulting convened a diverse cross-spectrum of road analysts

and best chickens along with Anderson consultants with deep

skills in the transportation industry to engage in a two-day

itinerary of meetings in order to leverage their personal

knowledge capital, both tacit and explicit, and to enable them

to synergize with each other in order to achieve the implicit

goals of delivering and successfully architecting and

implementing and enterprise wide value framework across the

continuum of poultry cross-median processes. The meeting was

held in a park-like setting, enabling and creating an impactful

environment which was strategically based, industry-focused, and

built upon a consistent, clear, and unified market message and

aligned with the chicken's mission, vision, and core values.

This was conducive towards the creation of a total business

integration solution. Andersen Consulting helped the chicken

change to become more successful.

KINDERGARTEN TEACHER: To get to the other side.

PLATO: For the greater good.

ARISTOTLE: It is the nature of chickens to cross roads.

KARL MARX: It was a historical inevitability.

TIMOTHY LEARY: Because that's the only trip the establishment

would let it take.

SADDAM HUSSEIN: This was an unprovoked act of rebellion and we

were quite justified in dropping 50 tons of nerve gas on it.

JACK NICHOLSON: 'cause it f.....g wanted to. That's the f.....g reason.

RONALD REAGAN: I forget.

CAPTAIN JAMES T. KIRK: To boldly go where no chicken has gone before.

HIPPOCRATES: Because of an excess of phlegm in its pancreas.

JOHNNY ROTTEN: Because it was stapled to the punk rocker.

JOHNNY CARSON: Because it heard there was a man over there

laying bricks and it wanted to see for itself!

LOUIS FARRAKHAN: The road, you see, represents the black man.

The chicken 'crossed' the black man in order to trample him and keep him down.

MARTIN LUTHER KING, JR.: I envision a world where all chickens

will be free to cross roads without having their motives called into question.

MOSES: And God came down from the Heavens, and He said unto the

chicken, "Thou shalt cross the road." And the chicken crossed

the road, and there was much rejoicing.

FOX MULDER: You saw it cross the road with your own eyes. How

many more chickens have to cross the road before you believe it?

RICHARD M. NIXON: The chicken did not cross the road. I repeat,

the chicken did NOT cross the road.

MACHIAVELLI: The point is that the chicken crossed the road. Who

cares why? The end of crossing the road justifies whatever motive there was.

JERRY SEINFELD: Why does anyone cross a road? I mean, why

doesn't anyone ever think to ask, "What the heck was this

chicken doing walking around all over the place, anyway?"

FREUD: The fact that you are at all concerned that the chicken

crossed the road reveals your underlying sexual insecurity.

BILL GATES: I have just released the new Chicken Office 2000,

which will not only cross roads, but will lay eggs, file your

important documents, and balance your cheque book.

OLIVER STONE: The question is not, "Why did the chicken cross

the road?" Rather, it is, "Who was crossing the road at the same

time, whom we overlooked in our haste to observe the chicken crossing?"

DARWIN: Chickens, over great periods of time, have been

naturally selected in such a way that they are now genetically

disposed to cross roads.

EINSTEIN: Whether the chicken crossed the road or the road moved

beneath the chicken depends upon your frame of reference.

BUDDHA: Asking this question denies your own chicken nature.

RALPH WALDO EMERSON: The chicken did not cross the road... it transcended it.

COLONEL SANDERS: I missed one?

ERNEST HEMINGWAY: To die. In the rain.

;-)

Das Pneuma bei Korvin-Krasinski

Was das japanische Noh wesentlich von den westlichen (abrahamitischen) Systemen unterscheidet, ist die Körper-Seele-Geist- Einheit, die als Ganzes in die Transzendenz eingeht, wie es von Korvin-Krasinski in "Trina Mundi Machina" beschrieben wird. Zitat aus:

http://de.wikipedia.org/wiki/Wachowski-Geschwister

Der Ausweg ist das Pneuma im Sinne(nd) von Korvin-Krasinski (1986, S. 13-15, 286-297). Es bezeichnet die Überwindung des Dualismus des immateriellem Geistes (Spiritus, Anima, Psychae), und des materiellen Leibes (Corpus, Soma). Es ist das Tertium Datur. (Und das ist ganz entgegen gedacht, wider den Satz des Aristoteles): Das Pneuma, analog dazu im Hebräischen: Ruach, Nephesh, und Basar. Korvin-Krasinski erklärt dazu: "Sie ist Gegenstand einer wissenschaftlichen Anthropologie gleich wie die Lehre von der triadischen Struktur der menschlichen Geistseele." (Und das ist der/die/das Gott der Morphologen, nach Peter Sloterdik, der noch tiefer ist als der Gott der Theologen). Es ist gut, zu be-merken, dass die Universen (oder besser, die Kosmen, Kόsmos) des menschlichen Denkens und des (Mit‑) Fühlens, der Empathie, und nicht zu Vergessen, der Liebe (Agapae/Agape, Philia, und Eros), nach Oben Hin Un-Endlich Offen sind.

Siehe dazu ein paar Google search Funktionen:

Agape site:http://www.noologie.de

Agapae site:http://www.noologie.de

Philia site:http://www.noologie.de

Eros site:http://www.noologie.de

Das Pneuma ist der wichtigste Faktor der menschlichen Verbindung der Geist-Seele. Das hat Korvin-Krasinski behandelt. Es gibt hier keine zusammen-jochende Klammer, die sie zusammenhält. Es ist die Liebe, aber es ist noch etwas anderes als die bekannten Faktoren (Agapae/Agape, Philia, und Eros), es ist die Geist-Seele. Korvin-Krasinski ist m.E. der einzige westliche Philosoph, der dies klar dargestellt hat.

Siehe dazu die populäre Behandlung in der Film-Trilogie "Matrix" der Wachowskis. Hier taucht die Trinität des Pneuma als das Element der Liebe in Gestalt der "Heldin Trinity" wieder auf. Einer der Wachowskis hat sich sogar einer Geschlechtsumwandlung unterzogen. Vermutlich, weil sie den Faktor des Pneuma unbewusst integrieren wollten.

Den mythologischen Gehalt dieses Films versteht man am besten, wenn man auch John Lilly's ECCO-Matrix kennt, sowie die letzten Bücher von Carlos Castaneda.

http://www.noologie.de/noo02.htm#Heading126

http://www.noologie.de/noo02.htm#Heading130

http://www.noologie.de/noo02.htm#Heading135

Norbert Classen hat in: "Carlos Castaneda und das Vermächtnis des Don Juan", dieses Thema im Kapitel "Frau, Mann und die Natur des Universums" (115-126) intuitiv und auch naiv dargestellt, selbstverständlich hat er den Faktor des Pneuma "natürlich" nicht verstanden. Denn es handelt sich hier um eine Seelen-Partnerschaft und -Verwandtschaft, die jenseits und jenzeits des Eros wirksam ist. Aber auf viel tiefere (metaphysische) Weise, als es die abendländische Philosophie im Gefolge von Platon sah. Denn Platon setzte ein fatales Vor-Beispiel für seine christlichen Epigonen. Er war ein Verächter des Leibes. Danach konnten Origines, Eusubius, Tertullianus, Lactantius, und Augustinus (siehe: Die Erbsünde), diesem Unheil auch nicht mehr viel dazu hinzufügen. Eusubius ist eine Verball-Hornung des griechischen Titels Eu-Sophias, also der Sophia wohlgesonnen. Das war leider ein sehr fatales Miss-Verständnis der Lateinischen Theologen, die nichts wirklich von der Sophia verstehen konnten, weil sie kein Griechisches Christentum kannten.

https://en.wikipedia.org/wiki/Eusebius

https://de.wikipedia.org/wiki/Eusebius_von_Caesarea

https://emanualaltegeschichte.blogs.uni-hamburg.de/443-2/

https://de.wikipedia.org/wiki/Credo,_quia_absurdum_est

https://en.wikipedia.org/wiki/Credo_quia_absurdum

https://anthrowiki.at/Credo,_quia_absurdum_est

https://www.schwabeonline.ch/schwabe-xaveropp/elibrary/start.xav?start=%2F%2F*%5B%40attr_id%3D%27verw.absurd%27%5D#__elibrary__%2F%2F*%5B%40attr_id%3D%27verw.absurd%27%5D__1551278656394

https://www.cambridge.org/core/journals/church-history/article/i-believe-because-it-is-absurd-the-enlightenment-invention-of-tertullians-credo/69340C3AF8366E79BCF3BDD804DED82E

Lactantius heisst: Der Milch Gebende. Eine ziemlich unverständliche Berufs-Bezeichnung für einen Mann.

https://en.wikipedia.org/wiki/Lactantius

Jared Diamond hatte auch etwas zu dem Hl. St. Lactantius-Ritual auf Papua Neuguinea zu sagen. Das war auch so eine "Heilige Wandlung".

https://www.theguardian.com/science/2013/jan/06/jared-diamond-tribal-life-anthropology

https://io9.gizmodo.com/jared-diamond-sued-by-new-guinea-natives-for-crimes-of-5226368

https://www.zeit.de/2010/04/Klein-Diamond-04

Siehe dazu die Fussnote zu dem Hl. St. Lactantius und seinem Ritual auf Neuguinea.[6]

Zitat Korvin-Krasinski (S. 16):

Und wo die Diskussion um die Dreiteilung: Geist - Seele - Leib in letzter Zeit aktuell geworden ist, bekam der sehr in Mode befindliche alte Geist eine stark hegelianische Schlagseite, reduziert zu dem philosophisch allgemein verpflichtenden Zwei-Gestirn vorn »männlichen« Verstand und Willen und unter Ausschluß der »weiblichen« Anima und ihres Gefühlsbereichs. Vom Geist energisch abgewiesen, ist der letztere nun bei der Psyche gelandet, dem Hort der Liebe, der Schönheit, Tugend und Herzensintuition. Diese programmgemäß vom »Geist«, d. h. hier vom Verstand und Willen - vom »animus« -, tyrannisierte anima sollte wohl eine menschliche sein. Da sie jedoch nicht zur alten geistigen und einen Triade der Erkenntnis, des Wollens und der Liebe gehören durfte, fristete sie im seelischen, aber nicht »geistigen« Elysium ein letztlich trauriges Dasein. Eins hat man aber dabei übersehen: wenn der Geist eines seiner drei Flügelpaare - die Liebe - verliert, wird nicht nur diese letztere von ihren beiden geistigen Partnern gewaltsam getrennt, sondern auch der machtgierige und lieblose Geist selbst pervertiert und von seinem Leib entfernt. Das aufgelöste triadische Ganze mußte dadurch - auf dualistische Weise - seines Hauptes verlustig gehen.

In diesem Sinne hat die Asiatische Tradition, insb. der Shinto, vielleicht noch Einiges zu bieten, wovon die abrahamitischen Systeme noch etwas lernen können.

Sophia: Die Frau an Gottes Seite

Die Sophia: Gott als die Liebe und die Weisheit. Die Sophia ist ein Zentral-Thema der Mystischen Christlichen Esoterischen Lehren, vor allem in der Orthodoxen Kirche.

Siehe dazu auch die Hagia Sophia in Byzanz. Für die Orthodoxe Kirche ist die Sophia noch sehr wichtig.

Dazu noch eine Interpretation des Bildes von Michelangelo, in der Sixtinischen Kapelle.

https://www.zeitgemaess-glauben.at/cms/images/media/dokumente/2016%2011%20Michelangelo_G%C3%B6ller_Die%20Frau%20(print).pdf

Zitat daraus:

Wer ist die Frau an Gottes Seite? Die göttliche Weisheit, die von Anbeginn der Schöpfung Teil Gottes ist, oder auch die Geisteskraft Gottes, werden in der Kunst in weiblicher Gestalt abgebildet, letztere zumeist im Symbol der Taube. Warum wurde die weibliche Gestalt in diesem Fresko in der Kunstgeschichte so wenig beachtet? Oft erscheinen Reproduktionen von Adam und Gottvater genau dort abgeschnitten, wo die Gestalt Evas sichtbar würde. In Michelangelos allegorischer Darstellung erscheint die weibliche Gestalt, die göttliche Weisheit, die Geisteskraft, das Vorbild für die Erschaffung Evas, aus Gottes linker Seite entstanden zu sein oder sich dort immer schon zu befinden. Dies erinnert an die bildlichen Darstellungen der Erschaffung Evas aus Adams Seite.

...

In den Mittelpunkt der allegorischen, dynamischen Gottvaterdarstellung malt er einen ruhenden Pol, eine Frauengestalt, umgeben von der fließenden Bewegung der zehn Engel. Damit setzt er in diesem Fresko einen neuen Akzent zur jahrhundertelangen, einseitigen Darstellung Gottes als Mann. Michelangelo schafft ein ganzheitliches Gottesbild, zu dem die weibliche Seite von Anbeginn dazugehört und nach deren Abbild Eva erschaffen wird. Was in den Texten der Bibel chronologisch zum Ausdruck gebracht wird, ist nur die Ausgestaltung eines Bildes, nach dem Gott immer der Gleiche, Unveränderliche bleibt und ist. Für die Frauen heute, die in einer patriarchalischen Kirche beheimatet sind, mag es aber trotzdem von Bedeutung sein, dass in diesem bekannten und berühmten Werk, eine Frauengestalt zu finden ist, die bislang kaum

Beachtung fand.

...

Maria von Magdala, die erst später mit der Sünderin und der Maria von Bethanien zu einer Gestalt verschmolz, galt damals als erste Apostelin und heute als Kirchenlehrerin. Ein apokrypher, koptischer Text, das Evangelium der Maria Magdalena, handelt vom Aufstieg der Seele zu Gott. Maria ist nicht Verfasserin dieses Evangeliums sondern Sprachrohr einer frühchristlichen [AG: Gnostischen] Gemeinde, in der Frauen noch etwas zu sagen hatten.

AG: Die linke Seite entspricht der Fühlenden Fähigkeit, die bei Wagner, dem Wotan, der ein Auge für die Weisheit opferte, damit seine psychische Konstitution verstümmelte. Die in diesem Mythos begründete Einäugigkeit Odins zeigt die „eingeschränkte Machtfülle“ des Gottes, „der nur gegen ein Pfand […] aus der Quelle trinken darf – und dies wohl auch tun muß, um Weisheit zu erwerben“ (Lorenz 1984, 247).

https://en.wikipedia.org/wiki/Franklin_Merrell-Wolff

Hier wird es mythologisch klar: Die von der Psychae abgetrennte männliche Weisheit ist nur Wissen und Macht, also die Macht, die über das Wissen ausgeübt wird. Siehe dazu auch die Sprüche von Francis Bacon dazu: "Wissen ist Macht". Aber ohne Fühlen ist Wissen und Macht verderblich, wenn nicht das Mit-Fühlen mit integriert ist. Das Mit-Fühlen ist nicht zu verstehen als die Miseri-Cordia (oder Agapae) im Römisch-Katholisch- Christlichen Dogma, sondern es ist enthalten in dem Buddhistischen Konzept des Mit-Empfindens (Compassion), das allen empfindenden Wesen gemeinsam ist.

Kenoma and Pleroma

In the Morphological view, Kenoma and Pleroma are very different from the Gnostic View. There, Kenoma is equated with (dark and bad) matter, or the materia. Here they are complementary. They are not oppositional. Pleroma is the Ultimate Fullness, Kenoma is the Ultimate Emptiness. (In Greek, it was also called Hystera). This is also the Shunyata of Buddhist thought, of Nagarjuna. In ancient Greek thought, the Kenoma is the Chaos, that WHICH WAS, BEFORE EVERYTHING BEGAN. See Anaximandros, and Hesiodos, below. And that which IS, when everything is gone. Everything that is in existence, must perish, sooner or later. Even the Universe. This is stated in the Vedic and Puranic verses. That which remains, is preter-eternal, beyond all eternities. Par aion ap aion. The Kenoma is also the Sophia. The Sophia is the complementarity of God. The Kenoma IS, before Everything began, even the Gods. This is somewhat heretical. Because it is also the Female Side of God. And the established churches cannot allow a thought, that there is a Female Side of God. And this Female Side of God is eternally hidden. It cannot reveal itself. The Sophia cannot speak, it can only listen. It is ever receiving. But without an Emptiness, Fullness cannot reveal itself either. Therefore it is only logical, that an Emptiness must be there, before something can come in existence. In the diction of Marius Schneider, the Emptiness is the Primordial Cavity. The Cavity is necessarily Female. Because it represents the ULTIMATE Female Element, which is the Cavity. In ordinary parlance, the Cavity is the Hystera or Vagina or the Matrix - The Mater, out of which everything sprang. - See also Hesiodos and the Theogony. It is not the Materia, or Hylae in the theory of Aristoteles. Quite the contrary. The Matrix was popularized in the Tripartite Movie Matrix of the Wachowski's. Only there, it is described as sinister and vicious. The Matrix Original is deep and creative, meaning the exact Opposite to the theme of the Wachowski Movie. So the Wachowski's have understood something of the Matrix, but they largely mis-understood it. Since the Wachowski's are profane Entertainment makers, this is how it must be. Entertainment makers must make fakes. The Real Ting Out There is not for Entertainment Purposes. It must be meditated upon. Again, as was said above, the Shunyata of Buddhist thought cannot be thought of, because it is Complete Emptiness. Complete Emptiness cannot be grasped by any kind of thought. If you think Emptiness, you are suddenly thinking of Something. But thinking of Nothing is Impossible. I hope you can understand this or not. This was the Intention of the Buddha, and of Nagarjuna. Because in the ultimate consequence, of the Jewish and Moslem doctrine tells Us: You may Never make an Image of Me. YHVH must not be Imaged, or Imagined. This is what the Roman Catholic Christians have unfortunately forgotten.

More material on Marius Schneider: http://www.noologie.de/wagner1.htm

I will quote the following material on the Gnostic Views of Pleroma and Kenoma, not to corroborate my views of the matter, and more to the contrary. I have stated my view already. But these Gnostic and Kabbalah Ideas sound very good, they are concepts that we have long forgotten. So even if I am not d'accord with them, at least I think they are interesting.

There is just One Philosopher in the West who knows a lot about this. Franklin Merrell Wolff:

https://integralscience.wordpress.com/1998/12/20/the-nondual-philosophy-of-franklin-merrell-wolff/

https://philpapers.org/rec/MERFME

https://integralscience.wordpress.com/1998/12/20/the-nondual-philosophy-of-franklin-merrell-wolff/

https://freddieyam.com/gen2/p/quotes.merrell-wolff.html

https://magdelene.wordpress.com/2007/08/01/gnostic-words-for-august-1-2007kabbalah-kalyptos-kenoma-kerygma-kenosis-kyclos/

Kalyptos: A state of being from the Aeon of the Barbelo, which has the ability
of physical form in Sethian lore. May be written as an entity, but is more
likely a description of a state of being in becoming mortal. ”He can [see] with
his perfect soul those who belong to Autogenes; with his mind , those who belong
to the Triple Male, and with his holy spirit, those who belong to Protophanes.
He can learn of Kalyptos through the powers of the spirit from whom they have
come forth in a far better revelation of the Invisible Spirit.” (See Sethian,
and Barbelo, See also the text, ”Zostrianos.”)

Kenoma: The earthly or hylic state of the being. In the Gnostic schema(s) the kenoma is the imperfect and the antithesis of pleroma (plhrwma), where all are in a state of privation and unreality. The term is not used directly in Sethian texts. (See Iren. Haer. I.4.I (M.7.480A); ib 1.4.2 (484A); Clem.exc.Thdot.31
(p117.11; M.9.676A); Thdt.haer.I.7 (4.298).

Kerygma: Refers to preaching or declaring proclamations. May also be a reference to ‘charismata’ a term used for socio-types with the personal quality of charisma.

Kenosis: A Greek term meaning emptiness, or to make empty. As in Philippians 2:7, “Jesus made himself nothing…” In Christian theology, Kenosis is the concept of the ‘self-emptying’ of one’s own will and becoming entirely receptive to God and his perfect will. It is used both as an explanation of the incarnation, and an indication of the nature of God’s activity and condescension.

http://en.wikipedia.org/wiki/Kenosis

Kenosis: The Sword of Truth

“My judgment is true because I do the will of Him who sent me.”

“Blessed are they who hunger and thirst after righteousness, for they will be filled.”

The Thymos is the strength of the will to act decisively on what the Nous has seen. The Thymos is described by the Desert Fathers as “vehement for truth and against falsity,^“ and shows this discrimination in all its action. Thus its action has an incisive, as well as decisive, quality, like the Zen swordsman^‘s cut, or the Zen calligrapher^‘s stroke. There is no room for brutality or blind force here, but equally neither for sentimentality or cowardly hesitancy. Thus the Thymos is the arousing power of the will, the root power of personhood. It is a power inspired by fidelity to truth, and therefore one ready to declare itself and suffer for truth. This has a very specific meaning. In a world that fears love, and indeed wants to kill it, acting in and for its truth may have a very high cost. Christ acted from Thymos when he flogged the money-changers and threw them out of the temple; when he denounced the Pharisees; and when he accepted Crucifixion.

Though loving is an action of the will, this action must be made first to God before it can be made with any discrimination and strength to human beings. Without giving the will to God first we become victims or victimizers in our action toward others. Our action is paralyzed at the core or becomes merely an attack of one kind or another: a manipulation, a display of power.

Kenosis-self-emptying-is not a moral, but an existential, act of will. By becoming empty of its own self-aggrandizement, the will becomes like that silence out of which true sound comes. Humility and poverty signify a state of emptiness in which God’s will can act in man’s will. Zen Buddhism calls this the ^“Great Death,” and Chassidic Judaism the ^“Reduction to Nothing.” In such self-emptying, one not only surrendershis misery and schemes and self-pity, but even the very best in himself, so that God can transform it from temporal riches into eternal gifts. This action of God is not like a spirit taking possession of a medium, for when the individual becomes self-emptied and filled with God, he becomes truly himself and in full possession of his true will. We come into the freedom of our royal personhood.

All of life can become an-expression of Kenosis: it is political as well as mystical. The church has provided the sacrament of confession so that there is a means to be truthful with God, and ourselves, on the level where we really are. Both the spiritual zeal whereby we become egoistic bullies in the name of attacking evil in ourselves or others, and the spiritual despair-called accidie whereby we give up on ourselves or others due to that evil, are manifestations of pride, and betoken a failure of Kenosis. The Beatitudes describe a growth in Kenosis through successive steps; St. John of the Ladder has written of these steps in detail.

–James and Myfanwy Moran

http://philoctetes.free.fr/index2.htm

http://philoctetes.free.fr/anaximandre.pdf

https://xet.es/GREEKS/Anaximander.pdf

http://www.rhm.uni-koeln.de/093/Kraus.pdf

https://www.cambridge.org/core/journals/classical-review/article/metaphysical-anaximander-paul-seligman-the-apeiron-of-anaximander-a-study-in-the-origin-function-of-metaphysical-ideas-pp-x181-london-athlone-press-1962-cloth-42s-net/BAA10337A2A5C28986D68D2EA0B6ED69

https://wikivividly.com/wiki/Kenoma

Valentinius, a mid-2nd century Gnostic thinker and preacher, was among the early Christians who attempted to align Christianity with middle Platonism. Valentinius pooled dual concepts from the Platonic world of ideal forms, or fullness (pleroma), and the lower world of phenomena, or emptiness (kenoma, ????µa). Employing a third concept of cosmos, what is manifest, Valentinian initiates could exegete scripture in light of these three aspects of correlated existence.

The void

The pleroma is the abode of the Æons . . . they are, or they comprise, the eternal ideas or archetypes of the Platonic philosophy. . . . Separated from this celestial region by Horus . . . or Boundary . . . lies the ‘kenoma’ or ‘void’—the kingdom of this world, the region of matter and material things, the land of shadow and darkness. Here is the empire of the Demiurgeor Creator, who is not a celestial Æon at all, but was born in this very void over which he reigns. Here reside all those phenomenal, deceptive, transitory things, of which the eternal counterparts are found only in the pleroma. . . . All things are set off one against another in these two regions: just as The swan on still St Mary’s lake Floats double, swan and shadow.

Not only have the thirty Æons their terrestrial counterparts; but their subdivisions also are represented in this lower region. The kenoma too has its ogdoad, its decad, its dodecad, like the pleroma. There is one Sophia in the supramundane region, and another in the mundane; there is one Christ who redeems the Æons in the spiritual world, and a second Christ who redeems mankind, or rather a portion of mankind, in the sensible world. There is an Æon Man and another Æon Ecclesia in the celestial kingdom, the ideal counterparts of the Human Race and the Christian Church in the terrestrial. . . . The topographical conception of the pleroma moreover is carried out in the details of the imagery. The second Sophia, called also Achamoth, is the desire, the offspring, of her elder namesake, separated from her mother, cast out of the pleroma, and left ‘stranded’ in the void beyond, being prevented from returning by the inexorable Horus who guards the frontier of the supramundane kingdom.

— Lightfoot, pp. 266-7

The ancient Greek term for emptiness or void (kenoma), as pertaining to Theodotus's exegesis of Gospel of John chapter 1 verse 3, is described in The Excerpta ex Theodoto of Clement of Alexandria (Casey, 1934).

Elsewhere, the usual antithesis to Pleroma is not Kenoma, but Hysterema (ὑστέρημα). As the system is reported by Hippolytus (vi. 31, p. 180) this word is used as the complement of the word Pleroma, denoting all that is not included in the meaning of the latter word. Thus the Horos or boundary is described as separating the Hysterema from the Pleroma, itself partaking of the nature of both; but preserving all inside fixed and immovable by permitting nothing from without to enter. We can understand in the same sense the passage in Epiphanius (Haer. 31, 4, p. 166), where the same name is given to the Demiurge; for it appears in the case of the word Hebdomas that the Valentinians gave to the Demiurge the name of the realm over which he ruled, and from which he had his origin.

Marcus speaks of the Demiurge as karpos hysterematos (Iren. I. xvii. 2, p. 86; xix. 1, p. 90), probably, as Lightfoot suggests (Coloss. p. 335), in contrast with the description of the Christ as karpos pleromatos. Marcus would seem to have used the word Hysterema, in the sense already explained, to denote the region outside the Pleroma (see Iren. I. xvi. 2, p. 82), where, in his usual way of finding mysteries in numbers, he regards the former region as symbolised by the numbers up to 99 counted on the left hand, the latter by 100 counted on the right hand. As Marcus uses the word Pleroma in the plural number, so (see Lightfoot, l. c.) he may have used Hysterema also in the plural number to denote the powers belonging to these regions respectively. But it seems to us likely that the assertion that Marcus counted a second or a third Hysterema is but an inference drawn by Irenaeus himself (I. xvi. 3, p. 83), from the fact that he found the name karpos hysterematos applied not only to the Demiurge, but to his mother, Sophia Achamoth.

Irenaeus ordinarily uses the word, usually rendered labes by the old Latin translator, in no technical sense, but with the general meaning of defect, commonly joining it with the words agnoia and pathos. The word Hysterema is found also in Excerpt. Theod. 2, 22 (Clem. Alex. pp. 967, 974), in the latter passage in a technical sense; but the context does not enable us to fix its meaning. Hysterema is said by Epiphanius (Haer. 24, p. 74) to have been used as a technical word by Basilides.

https://en.wikipedia.org/wiki/Pleroma

It may emphasize totality in contrast to its constituent parts; or fulness in contrast to emptiness (kenoma); or completeness in contrast to incompleteness or deficiency (hysterema Colossians 1:24, 2 Corinthians 11:9, hettema Romans 11:12).

A further ambiguity arises when it is joined with a genitive, which may be either subjective or objective, the fulness which one thing gives to another, or that which it receives from another.

https://www.gotquestions.org/pleroma.html

The reason pleroma has become an issue is Paul’s use of it in Colossians 1:9 to speak of being “filled” with the knowledge of God’s will; in Colossians 1:25 to say that he is “fully” carrying out his ministry; in Colossians 2:10to tell the believers they are “complete” in Christ; and in Colossians 4:17 to encourage someone to “complete” his ministry. These are all rather straightforward. In Colossians Paul uses the word pleroma two times in reference to Christ—each occurrence is a powerful statement of the deity of Christ. Colossians 1:19: “For God was pleased to have all his fullness dwell in him”; and Colossians 2:9: “For in Christ all the fullness of the Deity lives in bodily form.”
The fact that Paul uses the word pleroma, which later became a prominent term in Gnostic theology, has led some to infer that Paul was a Gnostic and then, in turn, to try to interpret his writings, especially Colossians, in a Gnostic fashion.
In Gnostic writings, “the Pleroma” takes on a technical meaning. The Pleroma is that spiritual perfection that is in contrast to physical deficiency. (Gnostics believed that matter was evil.) In Gnosticism, the Pleromadescended upon Christ at His baptism and left Him at the crucifixion before His death. Gnostics also hope to be able to experience the Pleroma themselves as they progress in Gnostic teaching.
In the New Testament, the pleroma is the fullness of God, the complete set of divine attributes that were incarnated in Christ. Christ is fully God and fully man and will forever inhabit a glorified human body. He is the unique Son of God in this way. Although sons of God by faith will inherit a glorified body and are complete in Christ (as in Colossians 2:10) and indwelt by the Spirit of God, Christ is unique in His deity and sonship. In Gnosticism, “the Pleroma” is a spiritual fullness or perfection that descended upon Christ temporarily and can descend upon other human beings as well. The Pleroma will never be permanently attached to a physical body because matter is considered evil — only the spiritual is good. Therefore, the Gnostic understanding the Pleroma as it applies to both the uniqueness of Christ and the goodness of created matter is at odds with biblical teaching.

[AG: As I said above, the Gnostics didn't understand anything about the Kenoma. Poor Gnostics they were.]

Anaximandros:
archaen ... eiraeke ton onton to apeiron /

Der Ursprung (oder: Anfang) der seienden Dinge ist das Unbegrenzte (apeiron)
ex on de he genesis esti tois ousi /

Aus welchen (seienden Dingen) die seienden Dinge ihre Entstehung haben
kai taen phthoran eis tauta ginesthai kata to chreon /

Dorthin findet auch ihr Vergehen statt, wie es gemäß der Ordnung ist
didonai gar auta dikaen kai tisin allaelois taes adikias kata taen tou chronou taxin /

denn sie leisten einander Recht und Strafe für das Unrecht (adikia) gemäß der zeitlichen Ordnung (chronos)[39]

Heidegger (1976b: 242):

Allerdings ist dieses erste denkerisch geschlossene Begreifen der physis auch bereits der letzte Nachklang des anfänglichen und daher höchsten denkerischen Entwurfs des Wesens der physis, wie er uns in den Sprüchen von Anaximander, Heraklit, und Parmenides noch aufbewahrt ist.
Das hier wiedergegebene Zitat von Anaximandros, und die im Folgenden gebrachten Zitate anderer Denker, werden nach diesem Satz von Heidegger: "Platons Lehre von der Wahrheit" (1976b: 203) verstanden:
Die Lehre eines Denkers ist das in seinem Sagen Ungesagte, dem der Mensch ausgesetzt wird, auf daß er dafür sich verschwende.

As I said above, I am not at all d'accord with the Gnostic interpretation of Kenoma. Because the Gnostics didn't understand anything about the Shunyata. As Peter Sloterdijk said in "Gottes Eifer": The theologicans always want to put their god in a higher, Superior Position. Thus they commit the ultimate Supremacy. To the contrary the Morphologists who put their God one level deeper. So they never commit the sin of Supremacy. Because Supremacy is the ultimate sin of hybris. And even if you put you hybris into God, it is still hybris. Therefore it is better to be a little bit humble and you don't pretend too much. So this is what I am also doing here. The God of the Morphologists is spelled out in some detail in "Gottes Eifer".

This is the God of the philosophers. And this God is very much like the Kenoma.

Because if God is ever receptive, and doesn't have any desires or a will, this is a nicer God,

than one who always wants to be adored, who always wants revenge, always wants to punish when he is not adored enough or when his commandments are not followed to the detail.

As I have said somewhere else: The Abrahamitic God is the most narcissistic Character in all of

ETERNITY. Par Aion Ap Aion.

I have referenced this in my work quer.htm

http://www.noologie.de/quer.htm#_Toc5278276

Since I am a morphologist I am completely d'accord with Peter Sloterdijk.

"Was Sloterdijk dazu in Gottes Eifer zu sagen hat"

"Der Aufstieg zum objektivisch Höchsten führt zum Gott der Philosophen."

Das ist das Zitat S. 125-127 aus "Gottes Eifer":

(125)

Zu beachten ist, daß die bezeichnete Disposition zunächst für nicht-neurotische Verschärfungen des Dienstgedankens Raum schafft, obschon die pathologischen Intensivierungen zumeist nicht lange auf sich warten lassen.[153] Ein psychologisch fürs erste unverdächtiges Produkt dieses Typs von Suprematisierung ist der Sinn für Majestät und Herrlichkeit, auf moralisch-politischem wie ästhetischem Gebiet. Doch auch die irrationalistisch[st]e Tendenz gehört in ihr Gefolge: Wenn Gott schon Opfer fordert, warum nicht auch das des Verstandes? Das äußert sich in der Bereitschaft, noch in der tiefsten Dunkelheit heilige Bedeutungen zu vermuten und gegen alle Bedenken den Weisungen von oben zu gehorchen, auch und gerade dann, wenn der Befehl unverständlich bleibt - wie für Abraham bei der verlangten Opferung seines Sohnes Isaac. Im Reich des personalen Supremum hängt alles am Vertrauen in die Integrität des Befehlshabers. Ein Recht auf Eigensinn ist niemandem zugestanden. In einem solchen Universum muß es wie eine Aufreizung zur Anarchie klingen, wenn Hannah Arendt im Anschluß an Kant festhält: "Keiner hat das Recht zu gehorchen."

Daneben weist die Geschichte der Regresse zum Höchsten auch eine apersonale Variante auf, die ich den objektivischen oder ontologischen Suprematismus nenne. Bei diesem wird im Aufstieg zur Höhe - wie ihn Platon in seinen Darlegungen über die Stufen der Hingerissenheit von einem einzelnen schönen Körper bis zur körperlosen Schönheit-Gutheit "selbst" geschildert hat - ein Supremum erreicht, dem nicht die Eigenschaften des Person-Seins zukommen, sondern die eines Prinzips oder einer Idee. Diesem Suprematismus, der bei einem namenlosen höchsten Seienden endet, ist ausschließlich eine Rede angemessen, die von ersten und letzten Gründen sachhafter, überpersönlicher und struktureller Natur handelt. Um es in einem Wort zu sagen: Der Aufstieg zum objektivisch Höchsten führt zum Gott der Philosophen. Selbst an dessen gröbsten Portraits ist zu erkennen, daß er mit den Gott-Entwürfen der Abrahamiten (El, Jahweh, Gott Vater, Allah) so gut wie nichts gemeinsam hat.[154] Er ist weder Schöpfer

(126)

noch Monarch, noch Richter, er ist eine Quelle des Seienden, die aus ihrer unübertrefflichen Bestheit ein abgeleitetes Bestes, den Kosmos, ausstrahlt. Ihm kommt keine Befehlsgewalt zu, vielmehr Selbstmitteilung aus Überfülle. Seine kreative Potenz verwirklicht sich gemäß dem Schema einer Kausalität durch Güte.

Die Position des Menschen in einem ontologisch und kosmologisch suprematisierten Weltzusammenhang ist darum nicht als Hörigkeit oder Dienstbereitschaft interpretierbar. Vielmehr verlangt richtiges In-der-Welt-Sein ein Bewußtsein von Teilhabe an universalen Ordnungsverhältnissen. Jetzt geht es um Verstehen im anspruchsvollen Sinn: um Angleichung des Verständigen an die überlegenen Vorkehrungen des Seins. Der Aufstieg geschieht auf der Leiter der Allgemeinbegriffe. Daher kann Gott begriffliche Namen tragen wie das unum, das verum, das bonum, das maximum, das simplicissimum, das actualissimum. Selbst solche Titel verleihen den Bekennern Flügel - noch Hegel, Hölderlin und Schelling haben sich im jugendlichen Feuer auf das hen kai pan eingeschworen wie Revolutionäre auf ihr Losungswort.

Dem ersten Suprematismus vergleichbar erzeugt der zweite ebenfalls den Zug ins Extreme, nicht in Form der lodernden Servilität, auch nicht als Sehnsucht nach dem Flammentod, von der Goethe im subtilsten seiner islamisierenden Gedichte sprach, sondern als die Bereitschaft, sich selber ins Objektive zurückzustellen, damit die Sachen aus sich zum Leuchten kämen. Das setzt voraus, daß die Wiedergabe der Dinge im trüben Spiegel der Subjektivität, des interessierten Willens und der befangenen Sinnlichkeit überwunden und durch

(127)

ein von Willkür gereinigtes, objektives, entsinnlichtes Denken ersetzt wird. Der ontologische Suprematismus, der die griechische und mehr noch die indische Metaphysik kennzeichnet, setzt eine Leidenschaft der Depersonalisierung frei, die sich bis zu der Ambition steigern kann, das menschliche Subjekt mit dem anonymen Weltgrund zu verschmelzen. Während das Streben nach dem personalen Höchsten sich am Uber-Du orientiert, um ganz in dessen Willen aufzugehen, will die Erste Philosophie sich im Ober-Es verlieren. Dem objektivischen Suprematismus - den man seit Heidegger öfter als Onto-Theologie etikettiert und wie einen subtilen Götzendienst beargwöhnt - ist es letztlich darum zu tun, das Subjekt als Substanz abzuwickeln.

Um das Bild zu vervollständigen, ist von einem dritten Suprematismus der alteuropäischen Vernunftkultur zu sprechen, dessen Ausgangspunkt in der Erfahrung des Denkens und des inneren Sprechens liegt - an späterer Stelle auch der des Schreibens. Hier lernen wir ein zweites Gesicht der Philosophie kennen, sofern diese, statt mit der Zuwendung zum Weltpol, ebenso mit der Selbsterfahrung des Denkens beginnen kann. Seit der Entdeckung des Logos bei Heraklit und der Stiftung des Nous-Begriffs bei Anaxagoras bahnt sich der logische oder noetische Suprematismus einen alternativen Aufstieg, der auf seine Weise zum Gott der Philosophen führt, diesmal nicht durch die Nordwand der Substanz, sondern über den schmalen Grat geistiger Artikulationen. Auch auf ihm gelangt man zum Einen und Letzten - für diesmal jedoch wird das Supremum nicht nach der Seite der Substanzialität ausgelegt, erst recht nicht unter dem Vorzeichen von Majestät und Allmacht. ...

One more loose end:

Heidegger is also known for his dictum the only languages suitable for philosophy are Ancient Greek and German. I will also enlarge on this when I have the time. This is spelled out in WHD.

An Excursion into the Buddhist Wisdom Treasure

http://www.noologie.de/shunya01.htm

Die Logik der Lehre von der Leere: Die Shunyata des Nagarjuna

In this essay I do a little deep diving into the mysteries of the Buddhist Esoteric Wisdom Treasure.

Das Prajnaparamita Sutra: Der Stein der Weisen des Nirvana-Denkens

Nagarjunas Werk ist das Ergebnis der Anwendung des vedisch/indogermanisch/logischen brahmanischen Denkens auf die in den Prajnaparamita Sutras enthaltene Kondensation der Lehren des Buddha. Nagarjunas Ausführungen sind eher trocken, abstrakt, und enthalten nichts von den Empfindungswerten, die mit dem Erreichen des Nirvana-Denkens oder Kenomén (Leerstellendenken, thinking Emptiness) verbunden sind. Diese Beschreibungen finden wir in den Prajnaparamita Sutras (der Weisheit, die die Horizonte hinter sich gelassen hat). Das "Summum Bonum" der Prajnaparamita:

GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

in die moderne Sprache des Kenomén übertragen:

Gegangen, gegangen, jenseits der Horizonte gegangen

die Gesamtheit des universalen Bewußtseins

die Klarheit

Aha!

Zur damaligen Zeit sprach man noch von dem anderen Ufer, zu dem hin mit dem kleinen Boot des Hinayana oder mit dem großen Boot des Mahayana der Strom des Samsar überquert werden mußte, um das rettende Ufer des Nirvana zu erreichen. Heute dreht es sich darum, die Horizonte des aristotelisch-zweiwertigen Denkens und des Denkbaren, Begreifbaren, Manipulierbaren, hinter uns zu lassen, uns nicht mehr von den Spiegelungen unserer Gedanken täuschen zu lassen. Es ist auch nicht mehr eine Sangha, die Gemeinschaft der buddhistischen Mönche und Laien, die den Übergang sucht, sondern es ist das gesamte Universum, das bewußte Universum, so wie es Plato im Timaios und Teilhard de Chardin in seinen Werken formuliert hat. Das gesamte Universum ist bewußt, alle Wesen dieses Universums sind miteinander verbunden, keines ist getrennt von keinem anderen. Kein Stein, kein Staubkorn, kein Wassertropfen ist getrennt. Wir Menschen bilden eine Kristallisationsfläche, an der sich das Bewußte reflektiert. Wir sind die Subjektivität der Reflexion des Universums. Aber durch diese Subjektivität in keiner Weise bevorzugt oder ausgenommen, abgelöst, oder speziell. In dem Augenblick, in dem wir unsere Einheit mit dem Universum erfahren, erfüllt uns die unendliche Klarheit der Erkenntnis, die jenseits des Denkens liegt, die Prajnaparamita. Dafür gibt es keine Worte mehr, und wir sagen nur noch:

Aha!

Madhyamakakarika

Es folgen einige Verse aus Nagarjunas Hauptwerk, der Madhyamakakarika:

Den Buddha, der das abhängige Entstehen verkündet hat als ohne Vernichtung und ohne Entstehen, ohne Aufhören und nicht ewig, ohne Einheit und ohne Mannigfaltigkeit, ohne Kommen und ohne Gehen, als das friedliche Zurruhekommen der Vielfalt (prapancah), ihn, den trefflichsten der Lehrer, verehre ich.

Weder aus sich, noch aus anderem, noch aus beiden, noch ohne Grund sind jemals irgendwo irgendwelche Dinge entstanden.

Denn das eigene Wesen der Dinge ist in den Ursachen usw. nicht vorhanden. Wenn aber kein eigenes Wesen vorhanden ist, dann ist auch kein fremdes Wesen vorhanden.

Es gibt vier Ursachen, den Grund, den Anhaltspunkt, die unmittelbar vorhergehende und die bestimmende Ursache. Eine fünfte Ursache gibt es nicht.

Die Wirkung hat keine Ursache. Die Wirkung ist aber auch nicht ohne Ursache. Ebenso sind die Ursachen nicht ohne Wirkung, sie haben aber auch keine Wirkung.

Wovon das Enstehen eines (Dinges) abhängt, das gilt als seine Ursachen. Solange es aber nicht entsteht, wieso sollten sie solange nicht Nichtursachen sein?

Weder bei einem nichtseienden noch bei einem seienden Gegendstand ist die Ursache am Platz. Denn wessen Ursache ist sie, wenn er nicht ist? Wenn er aber ist, wozu dient dann die Ursache?

Wenn weder eine seiende, noch eine nichtseiende, noch eine seiende und nichtseiende Gegebenheit entsteht, wieso ist dann ein hervorbringender Grund möglich?

Von der seienden Gegebenheit wird gelehrt, daß sie ohne Anhaltspunkt ist. Wenn sie aber ohne Anhaltspunkt ist, woher sollte dann ein Anhaltspunkt kommen?

Solange die Gegebenheiten nicht entstanden sind, kommt die Vernichtung nicht zustande. Daher ist die unmittelbar vorhergehende Ursache nicht möglich. Ist dagegen die Vernichtung eingetreten, was soll dann Ursache sein?

Da es bei wesenlosen Dingen kein Sein gibt, ist es unzulässig, zu sagen: Wenn dieses ist, wird jenes.

Nagarjunas Diskussion folgt in ihrer Form den Paradoxien des Zeno, geht aber in genau die entgegengesetzte Richtung. Seiendes ist ewig und kennt keine Ursache. Dies wird auch von Plato in dem Timaios-Zitat oben schon so formuliert. Ein werdendes Ding benötigt eine Ursache, um zu werden. Damit etwas werden kann, muß irgendeine Form, ein Gedanke oder eine Idee dieses Dings schon existieren. Dies wäre aber wieder ein Seiendes, das keine Ursache benötigt. Also sind Ursachen unmöglich. Dies ist eine Problematik der Unterscheidung zwischen den Begriffen, die wir uns von den Dingen machen, und der stillschweigenden Annahme, daß da irgendwelche Dinge für sich existieren. Wir können in der Diskussion Nagarjunas natürlich nicht von "einem Ding-an-sich" nach Kant oder aristotelischen Kategorien des Seienden reden, da er diese ja gerade explizit ausschließt. Die Diskussion Nagarjunas ist eine petitio principii, und daher nicht widerlegbar. Daher kann man Nagarjuna auch nicht so ohne weiteres einen Trugschluß anhängen, wie Frauwallner es tut (a.a.o. p. 176).

Vigrahavyavartani

Hier sind einige Auszüge aus Vigrahavyavartani (Streitabwehrerin). Es ist ein Dialog mit einem Herausforderer, der behauptet:

"Wenn es überall bei allen Dingen kein eigenes Wesen gibt, dann ist deine eigene Rede wesenlos und nicht imstande, ein eigenes Wesen zu widerlegen."

Worauf Nagarjuna sagt:

Wenn meine Rede weder in den Gründen, Ursachen und ihrer Gesamtheit,

noch in getrenntem Zustande vorhanden ist,

dann ist doch die Leerheit der Dinge erwiesen,

eben wegen ihrer Wesenlosigkeit.

Das abhängige Entstehen der Dinge wird nämlich Leerheit genannt. Denn ein Ding, das abhängig entsteht, ist wesenlos.

Ohne die Leerheit der Dinge zu verstehen und

ohne den Sinn der Leerheit zu kennen,

hast du es unternommen, einen Tadel vorzubringen,

(indem du sagst):

Wegen der Leerheit deiner Rede ist deine Rede wesenlos.

Mit deiner wesenlosen Rede ist aber eine Widerlegung

des Wesens der Dinge nicht möglich."

Das abhängige Entstehen der Dinge ist nämlich ihre Leerheit.

Wieso? Wegen ihrer Wesenlosigkeit.

Dinge, welche abhängig entstanden sind,

sind ohne eigenes Wesen, weil ihnen ein eigenes Wesen fehlt.

Wieso? Weil sie von den Gründen und Ursachen abhängig sind.

Wenn die Dinge einem eigenen Wesen nach bestünden,

dann würden sie auch ohne Rücksicht auf Gründe und Ursachen bestehen.

Das ist aber nicht der Fall.

Daher sind sie wesenlos.

Und weil sie wesenlos sind, werden sie leer genannt.

Somit ist erwiesen, daß auch meine Rede,

weil sie abhängig entstanden ist,

wesenlos ist, und weil sie wesenlos ist, leer ist.

Wie aber Wagen, Kleider, Töpfe usw.,

obwohl sie abhängig entstanden und daher

von eigenem Wesen leer sind, trotzdem ihre verschiedenen Wirkungen ausüben,

nämlich das Holen von Holz, das Holen von Erde,

das Enthalten von Honig, Wasser und Milch,

das Schützen gegen Kälte, Wind und Hitze usw.,

ebenso führt diese meine Rede, obwohl sie

abhängig entstanden und daher wesenlos ist,

trotzdem den Nachweis der Wesenlosigkeit der Dinge.

Wenn du daher gesagt hast: Deine Rede ist wegen ihrer Wesenlosigkeit leer und

wegen ihrer Leerheit ist es nicht möglich,

durch sie das eigene Wesen aller Dinge zu widerlegen,

so ist das nicht richtig.

Die Lehre Nagarjunas für die heutige Zeit

Die Erlebnisqualität einer längerdauernden Beschäftigung mit Nagarjunas Lehren ist das Gefühl einer gewissen Leere in der Magengrube. Irgendwie fühlt man sich an das berühmte ägyptische Märchen vom Krokodildoktor erinnert:

Krankheit weg, Patient gefressen, Krododil satt, alles paletti.

Oder wir können sagen, hier haben wir den Erfinder der universellen Relativitätstheorie vor uns, 1700 Jahre vor Einstein. Alles ist relativ zu allem anderen. Nichts ist sicher, fest, bekannt, verläßlich. Der aristotelische westliche Verstand steht vor einem riesigen Scherbenhaufen von zerschmetterten Konzepten über die Realität der Dinge und fragt sich, ob das Ganze nicht vielleicht doch nur ein grober Unsinn gewesen ist.

Aber das wäre ein Fehlschluß. Die Shunyata-Lehre Nagarjunas kann nicht allein für sich betrachtet werden. Ebenso wie er alle Dinge als gegenseitig abhängig betrachtet, und nichts allein für sich, so ist sein System abhängig von dem scholastischen System des Abidharma und den brahmanischen Systemen seiner Zeit. Gegen diese richtet er seine Dialektik, aber ohne sie wäre sie tatsächlich völlig unsinnig. Das ist das Problem des heutigen Verständnisses, da wir diesen Kontext nicht mehr sehen. Nagaruna verneint keinesfalls die Gültigkeit konventioneller Weisheit, und als solche bezeichnet er die Lehren des Wissens, gegen die er argumentiert. Im Gegenteil: Ebenso wie er wohl alle brahmanischen Schriften und die Abhidarma-Lehren kannte und vielleicht sogar auswendig rezitieren konnte, so muß die Anwendung dieses Wissens vom Wissbaren geschehen, mit seiner Shunyata-Lehre als immer präsente Mahnung und Warnung, nicht dem verführerischen Zauber der Sprache zu verfallen. Und diese Warnung gilt für die heutige Wissenschaft ebenso wie damals.

If you understand this kind of Logic, and it is Logic of the highest kind, you are pretty nearly a candidate for the next enlightenment. Because the Buddhism of Nagarjuna was the unfathomably deepest Buddhism there ever was. You only needed to understand, or transcend into your own depths, and meditate. You did not have to make any offerings to any priests or monks, you did not have to go to the temple and pray, you didn't have to follow any dietary rules, and no rituals either, and even Sex was not a problem... So this was the deepest and most refined and advanced form of Buddhism there ever was. Because the Buddha would be very angry if someone wanted to pray to him. He would have said: Please do your own Enlightenment youself, and don't bother me with your prayers. I am in Nirvana, and in Nirvana, there prayers are of nothing no use whatsoever. So you go now and work at your Enlightenment yourself. This was the path to Enlightenment of Nagarjuna, the path to Enlightenment, do-it-yourself. This worked well for a few 100 years until the Moslems came around, and since they realized that Buddhism had no god whatsoever, they thought that this must be the work of the devil or Iblis. And so they went at their usual business dealing with non-believers: They eradicated to at least 10 feet deep into the ground, all the Buddhist monasteries, and there were quite a few of them, and at least 1 Million Buddhists... in India. A few years later, there was nothing left of Buddhism in India. And that was the end of it. Buddhism survived of course in other countries. But then the Buddhist's began to pray again to the Buddha, and they did offerings, and they did rituals, and they went to the temples... They erected statues of the Buddha, even covered them in gold. As if that would have helped them to become enlightened. Poor old Buddhism. It just became a religion like any other. The Buddha himself, would have made so many gyrations in his grave if he had seen this. Fortunately there never was a grave of the Buddha. Just some stupas all over India, there were a handful of ashes from him were deposited. But not to pray to. Just for commemoration and contemplation. This was my excursion into the mysteries of Nagarjuna Buddhism.

Islamic invasions and conquest (10th to 12th century)

The image, in the chapter on India in Hutchison's Story of the Nations edited by James Meston, depicts the Muslim Turkic general Muhammad Bakhtiyar Khilji's massacre of Buddhist monks in Bihar. Khaliji destroyed the Nalanda and Vikramshila universities during his raids across North Indian plains, massacring many Buddhist and Brahmin scholars.^[80]

According to Peter Harvey:

From 986 CE, the Muslim Turks started raiding northwest India from Afghanistan, plundering western India early in the eleventh century. Forced conversions to Islam were made, and Buddhist images smashed, due to the Islamic dislike of idolatry. Indeed in India, the Islamic term for an 'idol' became 'budd'.

— Peter Harvey, An Introduction to Buddhism^[81]

The Muslim conquest of the Indian subcontinent was the first great iconoclastic invasion into the Indian subcontinent.^[82] The Persian traveller Al Biruni's memoirs suggest Buddhism had vanished from Ghazni (Afghanistan) and medieval Punjab region (northern Pakistan) by early 11th century.^[83] By the end of twelfth century, Buddhism had further disappeared,^[4][84] with the destruction of monasteries and stupas in medieval north-west and western Indian subcontinent (now Pakistan and north India).^[85] The chronicler of Shahubuddin Ghori's forces records enthusiastically about attacks on the monks and students and victory against the non-Muslim infidels. The major centers of Buddhism were in north India and in direct path of the Muslim armies. Their wealth and them being centres of non-Muslim religions made them a target^[86] Buddhist sources agree with this assessment. Taranatha in his History of Buddhism in India of 1608,^[87] gives an account of the last few centuries of Buddhism, mainly in Eastern India. Mahayana Buddhism reached its zenith during the Pala dynasty period, a dynasty that ended with the Islamic invasion of the Gangetic plains.^[2]

According to William Johnston, hundreds of Buddhist monasteries and shrines were destroyed, Buddhist texts were burnt by the Muslim armies, monks and nuns killed during the 12th and 13th centuries in the Gangetic plains region.^[88] The Islamic invasions plundered wealth and destroyed Buddhist images.^[81]

The Buddhist university of Nalanda was mistaken for a fort because of the walled campus. The Buddhist monks who had been slaughtered were mistaken for Brahmins according to Minhaj-i-Siraj.^[89] The walled town, the Odantapuri monastery, was also conquered by his forces. Sumpa basing his account on that of Śākyaśrībhadra who was at Magadha in 1200, states that the Buddhist university complexes of Odantapuri and Vikramshila were also destroyed and the monks massacred.^[90] Muslim forces attacked the north-western regions of the Indian subcontinent many times.^[91] Many places were destroyed and renamed. For example, Odantapuri's monasteries were destroyed in 1197 by Mohammed-bin-Bakhtiyar and the town was renamed.^[92] Likewise, Vikramashila was destroyed by the forces of Muhammad bin Bakhtiyar Khilji around 1200.^[93] Many Buddhist monks fled to Nepal, Tibet, and South India to avoid the consequences of war.^[94] Tibetan pilgrim Chöjepal had to flee advancing Muslim troops multiple times, as they were sacking Buddhist sites.^[95]

https://en.wikipedia.org/wiki/History_of_Buddhism_in_India

https://en.wikipedia.org/wiki/Nagarjuna

https://en.wikipedia.org/wiki/Decline_of_Buddhism_in_the_Indian_subcontinent

https://en.wikipedia.org/wiki/Decline_of_Buddhism_in_the_Indian_subcontinent#Islamic_invasions_and_c....onquest_(10th_to_12th_century) ???

Unfortunately, word doesn't want to make the html conversion. So I must leave as it is.

https://en.wikipedia.org/wiki/Decline_of_Buddhism_in_the_Indian_subcontinent#Islamic_invasions_and_conquest_(10th_to_12th_century)

Here are some youtube videos.

https://www.youtube.com/watch?v=NJsLHcL3Bvs

https://www.youtube.com/watch?v=Uj69tpL0kK8

https://www.youtube.com/watch?v=OJDXSW0e3TQ

https://www.youtube.com/watch?v=ijmQMsTWSs0

https://www.youtube.com/watch?v=1HQiyRm9l6E

https://www.youtube.com/watch?v=8sBrSyBIt0U

https://www.youtube.com/watch?v=H9ZlvfxiUNE

https://www.youtube.com/watch?v=jeep4nbb_oI

https://www.youtube.com/watch?v=ofh3z6E2vKY

https://www.youtube.com/watch?v=wbeZbMzQGQM

https://www.youtube.com/watch?v=9GPBBO6FECs

XXXXXXXXXXXXXXXX

Part III: Born To be Wild

There were many and massive requests that I better should leave this part out of the main text, or that I should Bowdlerize it, to be more to the tastes of the Akademik (Endemik) Politically Correct Community. Because of this I have decided to off-loaded it entirely into a separate file. There is too much Politically Incorrect Material in this section, and I can only give this to certified Anthropologists with a special Subject Training of and Special Scientific interest in Freudian and other dirty Subconscious Material. I give here some mandatory preparatory material. One has to understand this to be able to understand the materials in my section on "Born To be Wild":

https://de.wikipedia.org/wiki/Anthropophyteia

Es ist eine der umfassendsten Sammlungen zur ethnologischen Sexualforschung. Zahlreiche herausragende Vertreter der Völkerkunde, Medizin und Rechtswissenschaften haben daran mitgewirkt, Die Reihe erschien unter redaktioneller Mitwirkung und Mitarbeiterschaft von Thomas Achelis, Friedrich J. Bieber, Iwan Bloch, Franz Boas, Georg Buschan, Albert Eulenburg, Sigmund Freud, Anton Herrmann, Juljan Jaworskij, Alexander Mitrovic, Albert Neisser, Giuseppe Pitrè, Ferdinand Freiherr von Reitzenstein, Isak Robinsohn, Karl von den Steinen, Gerald Camden Wheeler und anderen.

Der Herausgeber wurde ab 1910 in zahlreiche Prozesse verwickelt, in deren Zuge es auch zur Beschlagnahme der Jahrbücher kam.^[1]

Die Anthropophyteia erschien „unter Ausschluß des Buchhandels und der breiten Öffentlichkeit, nur fur Gelehrte, die eine wissenschaftliche Bildung genossen und daher jene Vorurteillosigkeit erworben haben, die eine unerläßliche Vorbedingung für eine rein sachliche Beurteilung von Naturerscheinungen ist.^[2]“

The term: "Born To be Wild" cannot be translated at all into German, since there exists no such thing as "Born To be Wild" in Germany any more. The last of those died in WWI and WWII or they emigrated to the Americas. There is no-one of that tribe of Wild-Born Humans left over in Germany. I am sorry to have to state that.

The Appendices are now in appendix.htm

The Appendices are now in:

http://www.noologie.de/appendix.htm

http://www.noologie.de/appendix.pdf

And here is the Aby Warburg Special. The Structure of the Warburg Library is about the best thought out in the whole world of Library Sciences. It is quite a miracle that Aby Warburg thought this up in the 1920's. He built it one the lessons learned by Raimudus Lullus, the Great Renaissance workers Marsilio Ficino, Picco della Mirandola, and of course Giordano Bruno. Theirs was the Ars Memoriae, or what is called by Aristoteles: Peri Mnaemae kai Ana-Mnaesis.

http://www.noologie.de/aby.htm