Sunday, September 16, 2012

Copyright Eso A.B.

Coming to the launch of the underwater sculpture, My Crocodile, July 26, 2012
From this writer’s perspective—influenced by Anatoly Fomenko's application of topological mathematics to history—our planet HAS NO RECORDED HISTORY worth paying attention to until the advent in the 10th century of the so-called Cluniac eclisiasts originating in the Benedictine Monastery in Cluny The monastery is located in what is now the approximate centre of France, about 50 km north of Lyon and 20 km west of Macon.

It was out of Bene-dictine Cluny that there arose the idea of “Order and Exclusion” or, if you will, the idea that government should be a closed system. The development of this system—presented most succinctly in a famous book by French author Dominique Iogna-Prat—is what created our world today.

Gatis and the Crocodile communicate
 St. Benedict of Nursia had little to do directly with the system that came to call it self "Catholic". Among religious 'historians' Benedict is a much disputed figure. Nevertheless, for a number of reasons, he is believed to be one of the founders of the West European culture. The following link identifies the name “Nursia” (Nur) with purity, the origin of which name is to be sought in the Far East and the Pashtun tribe of Afghanistan and Pakistan. While the link of the West with the Far East may seem far fetched to some, it makes good sense to those who remember that Ancient Christians and Moslems are closely related, and the so-called 'schism' is a consequence of the divisionism introduced by the violent creation of one-dimensional order by the Bene-dictine and Dominican orders of Cluny.

St. Benedict of Nursia was a monk who--it is possible--came to West from the Far East, and brought with him the example of the way of a disciplined life. Since the saint himself has little to do with the order that used his name, it is unlikely he is to be blamed for the Discipline with a large D that was turned into one of the foundation stones of the oppressive Western system of government of today. After all, discipline ought not to mean going to Prison. That kind of a conclusion may be imposed only  by a fundamentalist contrived observation of the ‘letter of the law’. Discipline at its best is to help create a community by living as an example.

Stefany and Biruta look My Crocodile over and learn
that he is 110 years old, and a 7 meter long oak trunk
Another reason for the arrival of a new system (whatever the old may have been) was that by the time of St. Benedict, the migrations of people from the East to the West were over, and Western Europe was being settled by people, who little by little  became sedentary, and no longer expended their energies in travel.

The leaders of the newly formed sendentarist society no longer needed to expend their energies in holding themselves together as a community; it was no longer of paramount necessity to keep the people from dispersing. The princes and boyars were settling down, too. However, because the latter inherited  their posts as a tradition going back to a time when the tribe was in motion over a woodland environment, the former nepotism (based on heroic acts) was becoming outmoded and needed to be transformed. The big question was: Would the path of least resistance lead nepotism to extinction or to survival as a corrupt institution?


The cynics seized the day. Nepotism as practiced during the Great Wanderings transformed itself into a new system, one we know as feudalism. One of the symbols of sedentary feudal power is the medieval “donjon" , which stands for the central tower of a castle.

Volodya, Gatis, and author moving My Crocodile into the Bottomless Johns Pond
 With heroism and its  authority no longer a social necessity, those who held power were left with unspent and excess energies. This happened, because leadership was no longer expended at the pace it was during the time of the migration. The kings and their courts of past ages, once populated by court poets and with ‘heroes’, no longer needed them, if only because heroes no longer died at the once accustomed pace. With the community no longer in continuous motion, dangerous and unpredictable situations decreased. Moreover, the question of ‘What to do with my brothers?’ became a question of great and acute concern to the leader.

The top leader, generally a position inherited by the king’s eldest son, was more than happy if his sibling brothers turned to spiritual matters. This spiritual (or imaginary)  matter, because it was overlapping a tradition of martial authority, is whence came vertical social leadership.

An important initiator of vertical spiritual leadership was the Abbey at Cluny. There are a number of reasons for this. The foremost is that the Cluny Abbey monks, many of them being heirs to authority, wished to repress the earlier wandering Johns, shamans, and other self-confessed men of God or Gods, and then replace them with themselves, that is, the Bene-dictine (dictrine=auto-didactic) order. A sentimental or idealistic excuse or apologia may have been a vision of what ‘order’, subject to absolute or military type of obeisance, could accomplish over the long run. Hence the expansive idea that someday the Bible ought reach every corner of the world.


My Crocodile goes belly up and Gatis goes to the rescue
One phenomenon of the early Middle Ages was the spread of names and words originating in the word John. The mystery is resolved if we realize that "John" is indeed a unique name, and that its original meaning is to be looked for in the word “gens”. Gens, at its root, means a human being, as well as seed, but the name found its most common use in being applied to shepherds, goatherds, and swineherds. In the Latvian language, which has roots in the oldest strata of the Indoeuropean languages, a shepherd to this day is known as “gans”. Until recently (but no longer), the most popular Latvian name for male children was “Jans” (Jahnis). In short, the sound of G in “gens”, transformed itself into the sound of  I and Y. The name of gans-yon-yons-ivan-shepherd echoes also in the names of gendarme or jandarme, a herder and guardian of people, a policeman, even a gent-le-man.

The letter G, or J, or Y, curiously enough, also echoes to the letter D and M. We can hear the letter D in the name of the European river Donau, or Donava, re Yonava (yon=young), meaning a young maiden or virgin; the D in the Russian river Don, also echoes to the same meaning. We may find the letters G, H, I, J, Y, Z also in M—as in Mohammed = Johanned. While some argue that this writer uses the phenomenon of ‘paraidolia’ too liberally, he responds that ‘paraidolia’ has not been used liberally enough. While the phenomenon discocvers its widest application in music , it is used to no lesser extend in the shaping of the sometimes many vernaculars or dialects of one and the same language.

One informative anecdote happened when this writer tried to argue that “”donjons” (better known as “keeps” in England), the central towers of Middle Age castles, which may be seen in the castles and forts from France to Japan, actually use the name of John in one word twice, i.e., John of Johns. When I advanced the notion that “don”=John; and “jon”, too,=John, I was met with considerable scepticism. When I suggested that a donjon was likely to be found also in the Kremlin in (Moscow), a Russian reader gleefully denied it. Not knowing Russian, I  had to accept the argument—until I discovered the name in the Bell Tower of Ivan the Great, the main church on Kremlin grounds.

My Crocodile gets his bearings

In any event, this is how began a long journey through many labyrinths, which led to the modern police state. No less disconcerning is the news that NATO may as soon as 2016 be flying drones over my country home in Latvia.

Among the first acts of the monks of Cluny was to attempt to convert all manifestations of early and itinerant Christianity to the Cluniac way of thinking and being. The closest group of Old or Archaic Christians to the Abbey of Cluny were the Cathar Christians (close cousins of the Bogomils). The word ‘Cathar’ is—as we may guess—related to ‘Catholic’, the word ‘cath’ stemming fron Greek “katharoi”, pure.

As the act of staying and keeping one's self pure suggests (intense self-discipline being a given), that the conflict that arose as a result of the attempt to imposed discipline on the people of the wood was a bloody one. The Cluniac Bene-dictines were the leaders in dictating and subsequent violence. The secular king in northern France was their chief military ally. The Cathars were among the first Christian religious groups to be declared heretical and excommunicated, i.e., thrust from ‘civilization’ to return to the wood.

The Albigensian Crusade (1209-1255) also marks the start of major deforestation campaigns. This was because wood was necessary not only to build forts and castles, and villages and emerging towns about them, but was also required to bake an ever increasing quantity of fired or ceramic bricks.

It is noteworthy that the Albigensian Crusade resulted in renaming of the Bene-dictine order and  its reinstitutionalization as the Dominican (dictatorial) order. As the name suggests, ‘domini’ means to dominate over, and its purpose was to bear down and instill on the population the Bene-dictine doctrine--obviously no longer bene to the people, when bene becomes an imposition and an order. Though the Bene-dictines remains to this day, the Dominicans grew out of its foot as the sixth toe. It initiated the Inquisition, which dominated over older and archaic Christian orders through terror and anihilation.

As the Benedictine-Dominican Order imposed its ideas of a closed government system on the West, and these became the norm among the secular elite, it moved its tentacles East aiming to seize the city of Byzantium, later Constantinople (Istanbul today), which in those times was perceived as the Jerusalem (city of the lamb) of an unstructured and wood dominated space on our planet.

The first aggressive acts of the Western neo-Christian order was to persuade the Emperors of the East of the advantages of a closed system. This was done through a number of small but violent wars against Rome in the East, which was then located in what is Istanbul today. The French king, at that time was not limited to the territory that is now France, but had a number of kingdoms, some of them extending into the Middle East. Today our schoolbooks associate these Frankish kingdoms with the Carolingians and French knights. 

The link in the above paragraph provides a map of the times of early Middle Ages. What the story gets wrong, however, is that “Rome” was not yet relocated in the West, but remains in the East. If we read history with the idea that in the early Middle Ages Rome is not yet in the West, but is gradually--by hook and crook--transferred there from the East  through the Cluniac doctrine of imposing its order on all and sundry, we are close to what was actually going on at the time.

One event of major importance in consolidating the notions of Reality by the West was accomplished through the agency of the Byzantine Emperor Alexius I. Egged on by the Cluniac monks and Francs, Alexius arrested and then killed the most charismatic religious leader of the East, one John or Ivan Basil (King) of the Bogomil (God lover) religious community. One may say that with the death of Basil [his first name is this writer’s paraidolic guess], the West killed the Sacrificial Pope-King of the East; and therewith began the transference of Rome-East to Rome-West. The latter was (according to A. Fomenko) but a small town on the west coast of Italy, hence so little remains today of its allegedly glorious past.

The murder of Ivan Basil echoed like a scream throughout the yet unconquered East and as yet wooded Europe. It echoed in the West, in that the neo-Christian order of the West countered the outrage and protests among the populace by creating an ever more convincing story of how Jesus—universally perceived as the founder of Christianity (though he was by no means the only Sacrificial Spiritual King, but only the last one of them)—was killed by crucifixion, i.e. by being hung on a cross suspended from nails driven through his palms and feet.

While it is a physical impossibility for a man to hang on a cross from nails, without body tissue tearing through the metallic supports, it does make for a gruesome and dramatic story with which to impress the impressionable. By being able to divert the peoples' attention from Basil's death in a fire pit and put the blame on Alexius I, the Western princes were able to persuade and recruit a huge crowd of Western peasant volunteers to go on a Crusade against the East. We know this Crusade as the 4th Crusade, though some historians (Fomenko) say that it actually was the First. It is recorded in our history books as the Crusade that went to free Jerusalem of Saracens. Actually the military parade stopped at, then sacked and plundered Constantinople (~1204). Not surprisingly, the of the crusade consolidated the power neo-Christians.

Next, the Dominicans had major success in imposing their ideas of order on Poland (and hence on Lithuania) . By 1201, the Order reached Riga and had ideas of establishing a Jerusalem of the East there. To do this, Bishop Albert, the neo-Christian bishop of Riga, had to destroy Jersika, the capital of the proto-lett people located inland on the shore of the river Daugava (Yaunava=Virgin). "J/Gersika" was the indigenous peoples' way of pronouncing Jerusalem. Albertsdestroyed both the city and the king of the proto-letts.

The sacking of Constantinople caused what 'historians' today known as the “Great Schism”, between the East and the West. Ultimately, the East succumbed to the superior violence of the West (achieved through the West’s greater discipline). Nevertheless, the East never surrendered completely, but continued to resist the West, and this resistance (often no longer conscious of its origins) continues up to our time. In those far away days, the dissenting Eastern Christians moved their headquarters from Constantinople (Istanbul) to Kiev, later to Moscow, then to St. Petersburg, then back to Moscow again.

While this writer's primarily concern is to establish different major outlines of how the modern police state was begun, we cannot overlook the nature and importance of the order of the 'closed' or 'flat'  circle created by the Cluniac monks. The di-dact of the words, “flat circle”, originates in the visual image of a circle that turns in on itself and cannot be escaped from as is possible when moving along the surface of a topological circle. One of the consequences of being mentally stuck on a flat circle is a growing consciousness of “ownership”, which is a consequence of the limited space afforded by all things closed-in on themselves.

Thus, the idea of “ownership” is most clearly established in the West, where the expression “private ownership” is ubiquitous and has become a synonym for having a roof over one’s head. Of course, if space were infinite, then private ownership would ideally be enjoyed by everyone. Unfortunately, space is finite; and in our day this has created another Great Chasm —that between the wealthy (originally landowners of great tracts of land) and the poor (those who possess no or very little of property) who sleep in doorways.

Witnesses to the launch of My Crocodile
By the time the Great Migration reached the West coast of Europe, agriculture was well on its way in the East. Feforestation, which created ever more arable land for sedentary landlords, began there.

While agriculture is said to have begun as long ago as 10,000 years, its began to greatly accelerate only with the end of the Great Migration in Europe. The end of this migration apparently coincided with the beginnings of the second millenium of our era.

As woods were cut down to build houses for an increasing population, which was fed by the growing grain supply from a princely landowning class, small villages turned into towns, and some towns turned into cities. Many villages turned into towns by virtue of trade from which there emerged a merchant class and wealth that was independent from princes.

History books invariably call the passage from wood to agriculture to towns and trading centres “progress”, but fail to mention that concurrently there was a rise in social instability due to a rise of material inequality. The control of the social instability was first left to the control of the organized religious such as the “preaching” order of Dominicans, who while preaching to a captive audience (church attendance was mandatory) were also engaged projecting control through rhetorical and public lies.

The “lie” of the neo-Christian orders consists mostly in discovering new ways of how to rhetorically pacify the have-nots within the new capitalist and closed system (churches as once a week obligatory prisons) society. Thus, while the message of Jesus, which taught meekness at the same time as it advocated opposition to greed by way of self-sacrifice, was presented at the churches  as unquestionable obedience to the orders of superiors.

In the course of time, those who determined the fate of the poor came to be identified with the elite and their effect over the middle class, which on balance weighs in with superior incomes over the common or low wage worker. Because one may argue that social equality between all human beings is a genetic inheritance that manifests as a psychological attitude or expression that begins with life itself, and among humans goes back to their shared time in the wood, social tension is inevitable and bound, on occasions of great inequality, to break out in violence. Though there are some who argue that this problem has been overcome by capitalism with the advent of science and its technologies, which, it is claimed, have a solution for every problem, time has not borne this out to be true.

Following the institutionalized discipline of the Cluniac monks, the retreat of the religious orders into rhetoric (which subplanted religious deeds) created opportunities for political forces with greater spiritual courage. Vetted by numerous rebellions, there arose philosophies and ideologies which opposed those who were the cause of inequality (the neo-Christians including) and unleashed Revolutions with a large and bold R.

The “French Revolution” was one such radical, and violently reassertive event of egality exercised by those who belonged to or sympathized with the economically disadvantaged.

Another Revolution born of inequality was the Russian Revolution led by Lenin and after Lenin’s death seized by Stalin. Though Stalin ruled by violence and terror, he nevertheless imposed radical changes on Russia. Unfortunately, both his and Lenin’s analysis of the causes of economic inequality—dependent on the economic theory of Marx. Marx failed to understand that the root of the cause of inequality is not Capitalism (though it certainly plays a significant part), but the destruction of nature, specifically the wood, and the replacement of the wood with agriculture, and, thus, institutionalizing profiteering at the expense of nature. Deforestation, agriculture [become more virtual than real through the genetically modified seeds by Monsanto], and mining are the foremost tools of such profiteering.

My Crocodile soaking up water for his undert-the-water lay
If one assumes as a premise the notion that the wood is the source of a democratic order in which repression of social order and imposition of economic inequality is immediately counteracted by a) forceful personal (sometimes violent) resistance; or b) further evolution (apparently as a survival mechanism), then one also begins to see that the democratic order among equals has little to do with democracy as a political system in our desertified "democratic" West.

This is not to deny that democracy is a “sacred value” even in an environment where it obviously is unable to function, but the value of it in our time exists only in the human mind and body as these twins remember the origins of themselves in the genetic constitution of being.

The ideological “sacred value” however does in fact have breaking points. These occur when after a long time of transgression against democracy, the liberal forces of the haves (who have most benefited by the anarchistic elements inherent in the life force) have overstepped the subjective boundaries of aforementioned “life force”, and the public at large collectively hears the sound of a “snap”.

The result is not simply like the removal of a tap to a explosive fuel mix, but is like a match put to the leak of said tap. Transgressed upon democracy then not only flees from its trap by bursting through it, but it has no hesitations in becoming explosive, of using extreme violence and death to achieve a true democratic (re: egalitarian) balance.

Though at the time of a Revolution all the economic and cultural blocks of society participate in the pulling down of the previous 'old' order and all contribute to “chaos” (“the centre cannot hold” as the poet said), a remembrance of order and community enters the fray nevertheless, generally, by selecting an individual to lead the violence, which duration, hence, depends on the chosen individual’s character.

During the French Revolution, the leader of the controlled violence was Maximilien Robespierre. The death machine, the guillotine, did its job quickly and without undue violence (except for extreme subjective fear) on the part of its victims. Eventually, the guillotine took off the head of Robespierre, as well.

In the Russian Revolution, the leader of terror became Joseph Vissarionovich Stalin. More than a hundred years had transpired since the French Revolution without the liberal forces ever taking to heart economic and social equality as being at the heart of every human being. Today there exist very mistaken and spacious observations of these two Revolutions: 1) The French loved their Napoleon; the Russians hate their Stalin. Such are  silly observations for so important events.

Terror took the lives of many millions of people on Soviet territory. This writer, too, lost family members to it. Nevertheless, Stalin’s terror was not senseless or personal power oriented as the liberal propaganda machine of the West now declares. Rather, by Stalin’s time, it had become clear to those oriented by egalitarian genes, that there was some singular cause why the interests of the community could not stand up against economic liberals. Though Stalin was an avid reader of history, there is no record of what he thought of Robespierre’s terror. It is plausible that, he thought it was not extensive enough. Therefore, Stalin’s terror was directed not only against individuals, but at economic classes, especially those most infected by motivations of liberalism.

However, it is unlikely that Stalin's terror was "extensive enough" either. Stalin recognized this himself, when he said at the beginning of his last terror campaign (against inequalitarian zionism embodied by certain Soviet Jews and Christians converted to the dominant neo-Christian order): "What will happen without me is that the country will die because you can't recognize your enemies." ['Stalin'' by Simon S. Montefiore, p. 631]  Stalin is long dead, but inequalitarianism embodied in parliamentary (de jure or de facto) democracy is at this very time marshalling forces for further one-dimensional crusades.

Here we may return to the human being as a creature of the wood, where a subsistence economy prevailed. In the wood the human being is not yet become a farmer. He is not yet exploited by the princes and boyars.

Today this creature of the wood has no forest to return to. Today the situation is much like the famous painting by Munch, called “The Scream" : an obviously terrified person, possibly a bald headed woman, turns back from wherever it is she was crossing a bridge to, and looking back is confronted not by a wood she can run into and hide, but by a painter, who is no less terrified by the imposingly empty solitude before him and behind her.

This causes us to ask: What kind of government did human beings have before deforestation defined the space we live in?

Stefany standing in the Gates of Crocodile Alley

 The idea of a government in the wood is nicely presented in the Bavarian fairytale called “KingGoldenlocks" .
The link to the fairytale (a must read) presents us with interesting information.

First, the king’s castle and kingdom are located in a wood;
Second, the wood about the castle is ruled by a giant, a King of the Wood;
Third, the king regards the giant as a creature he has to capture;
Fourth, not everyone regards the wood as his-her enemy, the king’s son among them, perhaps because he senses that the wood is his original home;
Fifth, the son is to be killed (excluded from society through sacrifice) in the wood for releasing the giant or king of the wood from captivity;
Sixth, the son of the King of the Wood is a swineherd of wild pigs;
Seventh, the giant and his son, the swineherd, save the unfortunate prince who appears to love the wood for its own sake;
Eighth, the king of the wood is not averse to removing the usurping king Goldenlocks from the throne;
Ninth, the swineherd is a good actor/mimic and blends with and replaces the son of king Goldenlocks so perfectly that he eventually becomes the new king;
Tenth, the switch between prince and the swineherd is done through the sacrifice of the tenth finger, likely the pinky of the left hand, which is—one may presume—how ultimately the wood is saved from the axe.

If we take a closer look at item Five [the son is to be sacrificed in the wood, presumably to the (barbarian) King of the Wood], we note that the giant in the wood or King of the Wood does not accept a human sacrifice, but is willing to accept in its place one’s pinky, the little finger.

We may interpret the substitution of one’s pinky as a compromise, nevertheless, close enough to the sacrifice the whole body, because it is a sufficiently real touch of Reality. At the same time, the biting off of the little finger symbolizes the fact that before the son of King Goldenlocks is King Goldenlocks son, he is the grandson and heir of the giant King of the Wood, the Primordial Father/ Mother figure. The substitution of the pinky for the whole body is similar to King Solomon’s solution in case of the child, who is claimed to be their son by two women. The real mother is unwilling to see her child torn in half, but rather surrenders it to the woman who is staking a false claim.

We may deduce from the fairytale, that in due course the real and future government of humankind will make its home in a forest, not the city. This government in the wood will show its earnestness not through rhetoric, but some act, which for the given society is an individual sacrificing his-her little finger or its equivalent.


Little Dans Anton was also a witness to My Crocodile launch.

At about the time of the rise of the Benedictine Order (and Exclusion) at Cluny circa the 10th century, the last sacrificial king—of many thousand year lineage—died.

The ancient tradition and charisma of order had been entrusted to the charisma of sacrifice. This trust died by neglect of the tradition and ultimately the murder of the Sacred King in a Revolution. The death and undermining of the tradition of self-sacrifice had been progressing as a cancer within society for many centuries (perhaps even for a millenium) before the final collapse overtook it.

Where the King died is not clear, but symbolically he may be represented by Basil, John or Ivan Basil, of the Bogomil religious community. Basil means King. Basil surely believed that God would return His love for Him by protecting him, Basil, from fire and other harm. He also believed that when faced by death, he had to be able to face it bravely and die if it came to that. Even if he did not believe in God, he knew that in order to hold a human community together, someone had to act as if he did believe in God. Hence the famous Bogomil cry, no doubt quoting Basil facing the pit of fire: "My God, my God, why hast thou forsaken me!?"

In short, Basil was one of the last Sacred Kings who was a leader of a community held together by the charisma of a self-sacrificial leader, a king still worthy of his office.

Bogomils are said to have originated in Bulgaria. The link informs that Bogomil origin is to be looked for in the reaction of the ‘ancient’ Christians (of the 10th century society) to the aggressive advances of Cluny Abbey militants. The latter desired to replace the “good news” of the sacred community with the “new news” introduced by neo-Christianity desiring to institute a secular order on behalf of the ruling princes. The death of Basil (by burning) in a pit of fire at the Hippodrome of what is now Istanbul can be seen as a Western inspired  change of order using the disciplinary device of expulsion, death, which excludes by causing a loss of memory.

Basil, like Quadafi of Libia, stood in the way of the ambitions of the West. He was put to death by fire, which turns the human body into ashes, which are then scattered over the landscape to be forgotten for lack of a place to build a memorial. This exemplifies the methods used to introduce what this writer calls 'The Order of the Closed Circle', the rule of the letter of the Law over the spirit of justice.

The “letter of the Law”, incidentally, lends itself readily to institutionalized and bureaucratic paraidolia, generally exercised by a “Supreme Court”, which has a self-instigated and self-applied legal right to reinterpret that famous phrase of the Nazis: “Arbeit Macht Frei” (Work Makes Free) into “Disciplin Macht Frei”, not to forget that “Zuchthaus (prison) Macht Frei”, which brings us to the notion that “Arbeit, Disciplin, and Zucthaus macht Frei” all who want a job, but cannot it, because prison labor 'jobs' are free, prisoners need not be paid, and hence you freer than ever.

Today there is no wood to escape to. While King Goldenlocks may still be alive (because his son is alive) their father and grandfather, the Kings of the Wood are dead and forgotten.


Strange as it may seem, though the King of the Wood and his son the pig herd are dead, the wild hogs of the wood are not gone yet. On a small piece of land that I own in the Latvian countryside, there is a small damp depression in the midst of lumps of grass, where I see the wild pigs come and dig themselves a ditch and then come and wallow in the mud.

These are the reserve forces that someday I/we will unleash against the mind and body control police, and force the maxi-farmers to surrender their fields of agriculture, which they not to share, but make profit from. No hunting (policing) of wild pigs and hogs will be permitted on whatever a ‘new’ law defines to be a maxi-farm.

Remember the saying of the so-called "Peaceniks", who used the slogan: "Make Love, not War" when confronting the militarists? We may rewrite the saying and make it read:

Hunters! Do not pull the trigger on wild hogs. It is more fun to let the love of your life zip open your pocket and stroke the trigger that makes you come alive.”

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