Friday, June 28, 2013

Eso’s Chronicles 186/ 8
Postscript: Mono No Aware
© Eso A.B.

If the ancients knew of a time when the Sun was in danger of not rising, but the post-moderns cannot think of the knowledge any other than ‘ridiculous’, the post-moderns are ridiculous by the fact that in their time the Sun set before sunset and that the shadowless dusk they walk in is the light within the hologram of eternity: they are neither post-moderns or ridiculous, but simply the living dead.

There may be others, but for me the dream mirrored in Ingmar Bergman’s movie “The Seventh Seal” is a fitting recreations of this strange and unusual hologram; strange, because a hologram is space without time, a space where time is replaced by sound, where words once spoken as in a dream are no longer remembered. Eternity replaces itself by becoming a mother, a child, and a King dying to present them with the illusion that things make sense.

The sons of the four Suns—Moctezuma, Pentheus, Basil, and Clever John visited in the preceding blogs—are only a few of the stars that play on the moonlit stage at the Extinct Caldera Theatre.

Some of the performances are comedies, like the one starring the Kenyan actor Obama in Washington, D.C. A farce adds what is called Mono no Aware or what the Germans call Weltschmertz. Surely, mother, child, and King need be on the stage and in the audience. The latter are to watch how mother and child are eternal, and how the King dies. A mix of tragedy and farce makes for half a step toward immortality. Though humankind never reaches it, the phenomenon gives it succor (a la: Mono no aware!).

But watch what happens when the King is played by Clowns—and Cameron, Dombrovskis, Hollande, Merkel, Obama and Putin, et al are among them. While claiming authority that arises from ‘lawful’ elections, where votes are said to have been cast by ‘real’, passported, and numbered voters, actual authority rests on the ability of governments to visit violence from within the realms of the virtual out into the real. Thus, ‘war crimes’ are not perceived as ‘real’, because they originate with such who live by ‘virtual’ reality. It is like the tiny hole in a brown hazel nut, which when cracked open may still contain something of the hazelnut, but tastes like wormwood if put to the bite.

So, while on grounds of habit and ‘common sense’ the triumph of the virtual over the real appears to make sense, in actual life it lacks real authority. Though the absence of authority may not bother some, the majority do not trust its absence to cause the Sun to rise in the morning.

The ‘real’ human inhabitants of this planet appear to be among the increasingly certain dead as the leaders of the ‘democratic’ order pursue their fantasy of ‘human rights’ within the shell of what once was a community. In fact, except for government sponsored aberrant communities of warriors for whom reality is realized when women are raped or paid for in a whore house, humans may be no more.

Therefore, if resurrection is not part of the story that Basil (perhaps also known as Prester John ) told his people, then perhaps rebirth or transmigration is. The latter may explain why it may coexist with the hologram as a timeless space—because ‘time’ is taken up by the present.

Tuesday, June 25, 2013

Eso’s Chronicles 185/ 7
Will Sun Shine Again?
© Eso A.B.

If as the following link claims, Europeans share a common ancestor as recently as one thousand years ago then all the talk about ‘fringe’ and ‘pseudo’ history by establishmentarian historians and ecclesiasts is hog wash’, a fairy tale cooked up and preserved in an ‘academic’ pickling jar. If the ‘history’ of the parents of most Europeans does not go further back than a thousand years, then Catholic Christianity does not go back two thousand years.

So much for the ‘morality’ of ‘religion’ in our time and the ‘spiritual’ house of cards it has built. So much for ‘literary criticism’—a fish that walks on water with its head underwater. So much for ‘deconstruction’ living with the conviction it has been imprisoned in the Eifel Tower, while the next mile high tower is already off the drawing table.

In a small country in the northeast of Europe there live a people who still have a tradition of offering to the Sun a celebration. The celebration occurs on Midsummer’s Day, which is also known as Johns Day. Traditionally, John was the son of the Sun. He does not, however, have a ‘sacred’ function anymore, because the story permitted for Latvian ears by the Catholic Church took it away, and replaced it with one where the ‘sacred’ was replaced by ‘glory alleluia!’

The story once told among Latvians of why the Sun may not rise and why it needs to be encouraged to do so is, but for the guessing, lost. Yet some little hints remain. One is a statement of fact: of all the nights of the year, Midsummer’s Night is the shortest of them all. Behind the statement of fact hides the knowledge that if you or I were to move north, the Sun would not set .

Then there is another fact: there is a fire. The fire is, so to speak, to tide the Sun over the gap of darkness, while it is under the horizon. Ideally, the fire would be lit the moment the sun sets and the sacrifice makes his or her quantum leap to rebirth. Mind you, this is not a leap to resurrection, but to rebirth. In this manner, the Latvian psyche resembles that of the Tibetan Dalai Lamas: when one dies, all the monks go and search the land for a baby born at the precise moment of his predecessor’s death. The Tibetans believe in giving a life worn down to boredom another try, though ideally meditation brings them to such perfection that they need not ever be reborn.

For most of the celebrants of the Sun’s high point on summer solstice, these are anxious moments, because this is also a day when—if there is to be sacrifice—this is when it happens. The celebrants need, like it or not, contemplate death, and whether they can weather it. Many celebrants rather pass the time getting drunk, because alcohol simplifies thought. On occasion, when wannabee self-sacrifice fails, being drunk helps the executioner do his job.

In the long ago, before the days of festivals as spectacles, an explanation for the ritual was available through a story told by a poet. In our time, silly girls and boys prattle about jumping over a bonfire and the fun this is. No one believes that a day will come, probably at old age, when one may have to see one’s life in the perspective of a hologram. It is then that the Devil’s daughter may put the Devil’s boot up one’s crotch—as she does in the story below.

For over half a century, Latvian churches have been hoisting on the folk tradition of Midsummer in place of Latvia's own story, one and the same comedy, a humorous play of country life during the Midsummer festival. The evangel machine insists that Johns Day is a ‘family’ day. Some festivity organizers even propagate the notion that Midsummer need not be celebrated on Midsummer, but at any time summertime is fine. This last message results from ‘globalization’ efforts at the Vatican of politicians in Brussels and thins ever further the traditions of the past to suit the urban desert. The Sun, after all, keeps rising according to scientific theory, the stories of old myths to the contrary notwithstanding.

In one Latvian story that has to do with the Sun, seven brothers turn seven crickets into seven horses and ride to seek for themselves brides among the daughters of the Sun. Clever John gets to ride the nag and arrives at the party late, long after his brothers are already under the table. Not surprisingly, Clever John gets to choose Crazy Jane, the not so pretty Sun’s oldest daughter.

Like his brothers, Clever John also behaves in a high-handed manner. Nevertheless, when the morning nears and it is time to go to sleep, Crazy Jane—in spite of a number of rejections--whispers to John that her mother did not take a liking to the brothers and is likely to turn into a hag and when all are asleep come to cut off the heads of everyone who sleeps on the outside isle in the hayloft. Jane also offers John two pairs of her father’s (the Devil’s) boots, if John promises to take her with him when he rides home. The Devil’s boots, when put on the legs of the nag will enable Clever John to ride at double normal speed.

Clever John listens, then does as he likes. He makes for all the Sun’s daughters Valerian tea and arranges it so that all the daughters (including Crazy Jane) go to sleep on the outside of the isle.

After a while a hag comes to the loft with a big knife and chops off the heads of all who sleep in the outer isle. As the hag leaves, the hayloft is enveloped by a blinding darkness. Nevertheless, the brothers manage to jump from the hayloft out of a hatch. While six of the brothers are agreed that they have had enough of experiences and are ready to ride home, Clever John announces that he would rather go seek after the Devil’s own daughter and only then come home.

Clever John then puts on his nag in the Devil’s boots, and—Surprise! Surprise!—Rozinante, the nag, takes him to the Devil’s castle. The Devil tells John that he can have his daughter, but not before he brings him a pile of gold as payment.

After a series of adventures that include a flight  on the back of a raven, Clever John—Wonder of Wonders!—learns that the pile of gold is in the backyard of the Sun. Unfortunately, the Sun has set and is on the other side our planet, and to get there the raven has to fly through a landscape in perpetual dusk so great that it cannot determine in which direction the Sun is closest.

The entire story is too long to tell here, but Clever John does eventually discover the pile of gold. When he brings it to the Devil, he also discovers that the Devil’s daughter is none other than Crazy Jane, who is also the daughter of the Sun. Of course, by this time Crazy Jane has recovered from Clever John her father’s boots, which she insists both she and John wear to bed on their wedding night.


Monday, June 24, 2013

Eso’s Chronicles 184/ 6
The First ‘Written’ Story
© Eso A.B.

‘Basil Ludieorum’, or ‘Basil Luduseorum’, or ‘game(s)’ was indeed but human sacrifice presented as theatre. That the words ‘ludi’ and ‘ludus’ should later appear written as ‘iudi’ or ‘iudus’ is easily explained by several pathways.

The first explanation clusters around the easy mispronunciation of words that may to some ears sound alike.

The second explanation is that once a mispronounced word is ‘fixed’ in writing, and the fixation is repeated over and over again, because certain interest groups may wish the fixation to become indelible.

Another explanation may arise over whom the words may be assigned to. Here perhaps the explanation is somewhat ‘Machiavellian’, but certain ‘Machiavellianisms’ are rather commonsensical.

For example, if one group wishes to exploit another group by force or lies or both, the politically most expedient way to do this is through a ‘middleman’. It is well known, that the Russian tsars oppressed other minorities under Russian rule by using a war-like people called Cossacks . Perhaps not so strangely, no one quite knows whence the Cossacks. Some say that they originated out of the Khazar Empire . Some say that the Khazar Empire is whence the origin of the Jewish people.

Does Iesu and the Jewish people have Cossack roots? The Jewish people are in denial So are Catholics, aka neo-Christians.

Nevertheless, the above link has, among other things, the following to say: “…the lesser king was called îšâ and the greater king Xazar xâqân”. The so-called lesser king or Īšā is easily imaginable as a name whence Iesu, even though Iesu’s original governing duties are likely those of a tax collector of fur pelts (hence the name refers to a military rank ishad (a Göktürk military rank) from the Evanks, a huge tribe of wandering nomads. It was elementary tax collecting that established the first permanent bureaucracies. Since Fomenko’s and Koestler’s opinions on the subject more or less coincide, the death of Iesu in the 12th century approximates the time that the Khazar Empire eperienced its demise, and—when for reasons not clearly understood—Īšā may have been imagined to be Xazar. Still, we may perceive through the ‘fog’ how the ‘Double Kingship’ continues to have its echoes to our own day: re the Pope as the spiritual leader of the West, and Ayatollah Khomeini as the spiritual or Supreme leader of Iran , not to mention hereditary royalty in some historically old kingdoms.

If as I wrote in the previous blog, Iesu Rex was once commonly referred to as ‘Iesu Basil’ and died in Constantinople and not Jerusalem as insisted on by neo-Christian authorities, the changes occurred not for some profound religious reasons, but due to changes on the political power structure. As we experience that power structure to this day, it is alleged to be ‘democratic’, while there is, in fact, little ‘democracy’ to be found in it. As in the English Magna Charta, the alleged democracy is for princes and not the commoners—even though it ‘sounds nice’ to apply democracy across the board. If economic abundance enabled the commoners to occasionally allow them the illusion that ‘democracy’ was real, across the board spying today by NSA on anyone it chooses, also represses (blackmails) anyone it chooses.

This dismissal of real history as ‘fringe’, ‘pseudo’, and inconsequential will continue until the ever growing princely system meets its apocalypse. While no one knows the day of its end, the havoc the system wreaks on humankind is universal . The Sun may well soon stop shining on the West . Extra ordinary measures will have to be initiated, including self-sacrifice by leaders, for human kind to survive. “There will be weeping and gnashing teeth.” Judging by the witless bravado and obviously low level of education strutted by the young of our day, their elders (responsible for upbringing of them) are as likely to perish as they are. “There will be weeping and gnashing teeth.

The future for such awesome consequences was initiated when humankind made its first steps from organic reality—to which belongs spoken language—to the virtual reality of written communication. Language changed in a fundamental manner. It took on different characteristics, and replaced direct communication with that of story telling. The fixation of lies in runes and hence into simplified script and print has created a civilization that does not know how to sustain itself without unsustainable violence, which is why it eventually must return to the wood by its own designs.

When Īšā of the Khazars, a government officiating over a nomad people, was humiliated by Emperor Alexis I, and his reindeers were slaughtered and stripped of their skins for back taxes, all Iesu was left with was one reindeer to ride into town with. [Not surprisingly, the populist mind has reinvented Jesus as Santa Claus arriving from the North Pole, this time not with pelts of other reindeers, but anything that Money can buy.] As we know, in later years the reindeer was changed to a donkey.

As for Īšā Basil, since it was his lot to be the sacrifice and Judas had confirmed this “…the Holy Synod, the chief monks, as well as the patriarch of that time (Nicolas) unanimously decided that he must be burnt. The emperor, who had interviewed the man at length on many occasions, cas his vote for the same verdict. He had recognized Basil’s perversity and knew that his attachment to the heresy was permanent. So a huge fire was kindled in the Hippodrome. An enormous trench had been dug and a mass of logs, every one a tall tree, had piled up to a mountainous height. Then the pyre was lit and a great multitude of people quietly collected on the floor of the arena and on the steps; everybody waited impatiently to see what would happen….” (Book fifteen).

By this time, in sympathy with Basil, the Sun, who had begun her rise over the eastern shore of the Bosphorus, gradually slowed, until by the 9th hour it stopped moving. A full moon moved across the face of the Sun and extinguished what daylight there was. The only remaining light was that of the fire pit.

“See! Emperor! Observe the Sun is no more,” cried Iesu. But the emperor only laughed and said: “Fool! It is nothing but an ecclipse.” The emperor then waved his arms and his gendarmes quickly seized Iesu and threw him into the fiery pit. All of the other Bogomils except two drew back, which is why these two also were burnt.

Friday, June 21, 2013

Eso’s Chronicles 183/ 5
A Midsummer Supper
© Eso A.B.

A long time ago, at a time that may seem like fairy tale time, a ‘King’ was called ‘Basil’ . A number of words that are still with us derive from that time. For example, the word ‘basilica’ or ‘church’ or cathedral; ‘basil’, the king of savories; ‘base’, which is synonymous with ‘headquarters’. The word derives from Greek language.

Thus, the sign “INRI”,_King_of_the_Jews  that is often seen in old paintings above the crucified Jesus, and which we are told is an acronym for ‘Iesu of Nazareth, King of the Jews’, was originally read as INBI, “Iesus Nazarenus, Basil Iudaeorum”.

Though a ‘king’ is a king by whatever name, what we should note is that ‘Basil’ stands for a special king—a king of the people. This is one reason why in former days many saints were given the name of Basil. This is as good a reason as any why originally Jesus was likely called Basil. Moreover, if ‘Iudae’ is a deliberate misspelling of ‘Ludi’  (games, from ludus, people), then INRI should read INBL, “Iesus Nazarenus, Basil Ludusorum”, Basil of the People; or ‘Basil Ludiorum’, Basil of (religious) Festival or Rites. As the link tells: “The ludi were public Roman religious festivals started, before 220 B.C., as annual communal games to give thanks to the gods.” The word ‘games’ in context can only be a cynical derivative from ‘religious rites’, the rite being a human sacrifice. Moreover, if ‘Roman’ stands for the Byzantine Empire, as the Russian mathematician and historian Anatoly Fomenko  claims, the date of the rite is closer to 1118 CE than it is to 220 BC. Notwithstanding post-modern historians, who view Fomenko’s work as that of a “fringe” and “pseudo” historian, the reverse is likely true.

In fact, the story of Jesus, as I have written in other blogs (srch ‘jesusthebogomil’), is the definitive False Flag of Western Civilization, with its post-modern banner seized by the ‘democracy’ of the U.S.

If the reader is familiar with the story of Jesus, he-she will remember that Jesus-Basil and his bookkeeper and disciple Peter are closely associated with a bonfire, that burns early on the morning of the day Jesus-Basil is to be (gamed) crucified . While in Europe most traces of the ancient Rite meant to assure that the Sun rises have been erased, there remains enough to suggest that the Sun had indeed ceased to rise that day from “…about the sixth hour (in the morning)… there was a darkness over all the earth until the 9th hour… (in the evening)”. The ‘clock’ that measured the time was a sundial .

While the reason given why the Sun is not moving is different from Aztec and Greek versions, it is no less weighty. It concerns the celebration of the Name’s Day  of the son of the Sun: Dionysus (Huan, Ian, Ivan, Jean, John, Zhan, etc.) by those who make laws on a planet where the wood has been cut, the land has been turned to desert, people have been driven into cities, and all other forms of life have been belittled as ‘the Devil’s work’ and are further exploited by corporation scientists through genetic modification. The Name’s Day of Iesu/ Iannis falls on Midsummer’s Eve or Summer Solstice Day, when for about three days the Sun appears to hang in one and the same place in the sky.

On the evening before he is betrayed by his Public Relations man, his disciple Judas, Jesus and his colleagues sit down to an uncommon meal. Jesus’ companion Mary Magdalene, said to be his ‘financial’ benefactor, presents as the main dish a very special kind of pie. The pie has baked into it a fingernail sized piece of coal. Mary Magdalene did not bake the pie herself, because the pie is to be part of a draw (in which she too participates): whoever draws the piece with the coal, must prepare him- or herself to offer his-her life to the Sun on the following day.

What we know as The Last Supper occurred on the evening the day before Midsummer Day, a day that was also celebrated as Iesus’s Name’s Day. This fact elevates Iesu twice, first as Basil (King) of the day in his own right and, second, as the son of the Sun, who by giving him birth on that day also elevates herself to prominence.

The disciples of Iesu argued that Iesu should not be the only one to fight the laws made up willy-nilly by secular rulers. There was an agreement among them, that all would draw lots. By participating, all signaled that they were ready to offer their lives to the Sun. Iesu made no objections.

It happened that the ruler of Byzantium at the time was King Alexius I. The King had heard rumors of resistance to his ruling among the people. He, therefore, wanted to discover who their leader was. The Emperor had heard that a ‘King of the People’, came from a country of nomads—a people who moved with the Sun and the seasons and herded reindeer for their livelihood. Emperor Alexis sent spies try recruit a spy from among Iesus’s closest followers.

The follower most accessible was Judas. Judas had his reasons: he did not believe that the Sun was a divinity. He was recruited for thirty pieces of silver (we have no real idea of what it was worth then). It also happened that Judas’s piece of pie had the coal in it, but Judas did not let on and swallowed it. Later, a troubled Mary Magdalene spoke to the baker, but was assured that everything had been done right and there were witnesses to prove it. Iesu said: “Do not be concerned. It was and remains my lot to be the son of the Sun.”

While walking along the shore of the Bosphorus that night (there was a full moon), Judas, as if overcome with grief for Iesu’s lot, came up to him and embraced him. This was the signal waited for by the King’s spies, who were hiding among the people of Constantinople, who, too, were talking a walk and enjoying the moonlight.

Shortly thereafter, Iesu and his colleagues (also known as disciples) were surrounded by the Emperor’s armed police and taken into custody. Iesu was brought to the court of the High Priest. The name of the High Priest, some say, was Yannas. He headed Emperor Alexis’ own religion, which was named Christianity. The name was borrowed from the Slavs, among whom the word meant “criss-crossers or ‘markers’ of earth” or more simply plowmen. In those days agriculture had just made its appearance . The ‘Christians’ had no plows as we know them today, but were using stumps of trees with the branches cut down to the length of a foot or a foot and a half. When a a man stood on the stump, and an ox or mule was made to pull it, the ‘plow’ scratches deep marks into the face of Earth.

To scare those who opposed his order to end all celebrations of the Sun (or Midsummer, or Johns Day) and Earth, Emperor Alexis had his gendarmes (armed police) dig a large pit at the Hippodrome. The pit was filled with logs and these set ablaze. The fire burned and sparks rose high into the air all night long and was the talk of Constantinople. Some said that the King had defeated his own purpose, which was to have ‘no’ celebration whatsoever.

There is great confusion about the ‘true’ story of Iesu Basil or what I prefer to call Iesu The Bogomil (Jesus God lover). The reason is that there are at least two stories of what happened.

The Catholic Christian or canonical version of the story has had a wide distribution. The story is accessible in every country and in nearly every language. The ‘Other’ story, however, is not only denied, but the fragments continue to be denied validity. Among the two best ‘other’ stories is that of Basil the Bogomil, whose death has been described in Anna Comnena’s biography of her father Emperor Alexius I of Byzantium ; and in the story of Polycarp the Bishop of Smyrna .

Unfortunately, the story of Jesus Christ is a wholly made-up story (probably by the forebears of the modern French) with nearly no recollection of things holy in proto-Christian times.

Thursday, June 20, 2013

Eso’s Chronicles 182/ 4
The Aborted Head
© Eso A.B.

When King Pentheus had climbed into the pine tree in which the Sun had got herself stuck, the King could not quite reach Her from his perch. So, he reached up with his spear and gave her a few pokes with it.  

Try as he might, Pentheus had no luck getting the Sun to move. He thought of climbing yet a little higher, but the heat of the sun was boiling the resin of the pine until it broke through its bark, whence it dripped and collected on one of the edges of the perch where Pentheus was to stand.

Meanwhile, Dionysus and the maenads had began to crowd into the grove below. Everyone who came to the mountain and entered the grove fell on their knees and looked up to the Sun in the pine tree. The would be revelers set up a chorus of moans and wailing. Pentheus, not wishing to be seen, moved to the opposite side of the tree, where he was well hid by the pine’s branches. Unfortunately, the heat from the trapped Sun was melting the resin on that side of the pine as well. Soon King Pentheus’ hands were not only sticky from resin, but the resin was hot and stayed hot for long enough to raise on the skin of his palms painful blisters. For fear of his hands sticking to the bark and tearing the blisters open, the Pentheus hardly dared touch anything. He was forced to move back to his perch, a place where his overcoat was likely to be covered with dripping resin and seen by those looking up from below.

Indeed, it was not long before King Pentheus was seen. There then arose a loud cry and many hands and fingers pointed at him.

“May the Sun burn you to cinder!” a maenad screamed guessing that the King had come into sight because the Sun had scorched him.

Another shouted: “What are you doing there, King!?”

“Jump, King!... Your face is ugly!... We’ve been waiting to show you a porno!...” screamed others.

Still others shouted: “We’re coming after you!” and rushed at the tree and began to climb after the King. When a number of women had reached him, they grabbed his legs and let themselves hang loose. There was nothing Pentheus could do (because of his blistered hands, he could not grab hold of any branches to hang on to), but had to allow himself to be dragged down. Pentheus fell together with three or four maenads holding on to him. They rolled out of the branches and fell into a crowd of outraged women, who had gathered at the bottom of the pine. Pentheus was seized by many women, all of who bit or tore his flesh.

Even as the King felt being torn apart, he suddenly heard a voice close to his ear. The voice was that of his mother. It said: “Be brave, my son. The sacrifice has been foreordained. You must die!” Then the King received a blow to the back of his head, upon which he lost consciousness.

The King’s mother, whose name was Agave, was among the Bacchantes and among the first women to seize Pentheus and wrestle him to the ground. She had then laid herself on the King’s back and killed him by driving a sharp end of a piece of flint into the back of his skull. Now she used the same flint to cut off Pentheus’ head.

Once the King’s head was severed from his body, Agave seized it by its hair and held it up for all to see. “Here! Here!” she shouted, “Here is our offering to the Sun! May no man ever dare to take Her place!”

Another maenad snatched the head out of Agave’s hands and put it between her legs and held it there in an up-side down position. “Here is the abortion!” the maenad screamed with her skirt turned red from the King’s blood, then passed the head to the maenad standing next to her. This one put the head between her legs and began to hop with it—until her knees could hold it no longer and it fell to the ground. In this way the head made its way around the crowd, until Agave retrieved it.

Holding the King’s head by the hair and holding her arm extended before her as if she were holding a lantern, Agave began to run to Thebes. Soon  the head was again snatched from her by another maenad who had joined the run. With the head changing hands frequently, almost the entire band of Bacchantes was soon back in Thebes, where the head was taken to the outhouse at the marketplace and dumped into the excrement hole.

After all the Bacchantes had relieved themselves on the head, Agave had it retrieved and washed. Then she held it aloft once more, screaming: “O, what made you compete with the Sun!? O, Pentheus! O, my son!?” Only now did the Bacchantes awaken to the fact that the King had been killed by none other than his mother. Many now joined the mother in howling and screaming louder than they ever had at any other human sacrifice.

After a long dirge, Agave seemed to have an idea. She asked her attendants to bring her a barrel of pine resin, such as was kept in Thebes for lighting torches. When the barrel was brought, Agave took off its lid and glued the head of the King onto the barrel. Then she proceeded to lead the Bacchantes back up Mt. Cithaeron.

At the ceremonial grove, they were awaited by Dionysus, who had remained there with all too old  to run back and forth. From what everyone could see, the Sun was still caught up in the tree.

However, Dionysus and his companions had dug at the center of the grove a deep pit, which they had filled with dry moss, loose branches, and trunks of fallen trees. When Dionysus saw the head and the barrel of esin, he asked everyone to come to dig the pine tree free of earth. When the tree stood free, it fell, and so did the Sun. Everyone could now see that the Sun was but a large disk of charcoal covered wood that had been dipped in resin, tied to the top of the tree, and put to light.

Dionysus was not for a loss of what to do. He had the pine tree cut in half, a man’s and a half length above the base of the roots, then the top of the trunk was pushed into the pit and raised and secured in such a way that its roots stood vertically into the air.

Agave put the bucket of resin with the head of the King on top of the roots, and someone brought a fire. Dionysus ignited the moss in the pit. Slowly the moss and wood there began to burn and the fire rose to surround the uprooted tree. Eventually the flames came to lick the resin and the contents of the barrel began to burn and boil. The King’s head sunk ever deeper into the pitch until the wood hoops burnt through, the barrel spilled open, and the fire dripped as flaming drops into the pit.

It was at that point that Dionysus raised the cry: “The Sun is risen!”

“The Sun is risen!” echoed the Bacchantes.

Someone brought up a donkey cart that held a cask of wine. A wild dance of maenads began around the fire pit. The dance lasted until the trunk and roots of the pine had burnt and the bony burnt skull of the King had been retrieved as a holy relic. Thereupon the pit was dug shut. When the ground was level, and it was clear to everyone that the Sun had traveled its course and was almost to set, a new sapling of a pine tree was planted on top of this now invisible altar.

Wednesday, June 19, 2013

Eso’s Chronicles 181/ 3
Changing the Sun’s Sex
© Eso A.B.

As unusual as it may seem, the arrival of Aztec rule over the Toltecs in Meso America, resembles the rivalry of Western neo-Christianity with Eastern Christianity and ultimately the destruction of the East in Europe. While specifics differ, the general trend goes along parallel tracks.

At this time there is no direct historical evidence that either neo-Christians had come to the Toltecs earlier than the Spanish conquistador Cortez, or that the Toltecs had crossed the Atlantic and arrived in Europe as museum specimens some centuries before we are told they did, and then returned home to tell their people to expect the arrival of a God they called Quetzalcoatl , also known as the plumed serpent.

The above link, if one reads it from end to end, does in fact suggest possible early contacts of the Maya people with Europe and Mediterranean cultures. For one, Quetzalcoatl was also known by the name of Kukulcan. The letter ‘c’ in Kukulcan may be replaced by the letter ‘h’, therefore, Kukulhan may have been pronounced Kukulyan, because the letter ‘h’ is either silent or because it precedes a vowel, ‘u’, which is then preceded by an unvocalized ‘i’ or ‘’j. Therefore, ‘coatl’ may also have been pronounced ‘yonatl’, which relates the word to the European Johann (German), Huan (Spanish), even Greek Dionysus. Of course, these associations are speculations, but once made, they cannot be discarded as making no sense. If ‘quet’ stands for feather and ‘zal’ stands for ‘St.’, then what we get is Feathered St. John. It takes some fancy footwork to read that.

Pareidolic leaps of fantasy indeed often justify themselves with discoveries of previously unknown variations on stories heretofore known as having only one variant. Skeptics may rail against pareidolia, but then a skeptic is hard-wired mathematician, who has no connection with poetry or the braiding of words, which use associations no less logically.

One unremembered association of the Sun over Mexico may be with an ancient Greek story, which we know through the tragedy written by the Greek playwright Euripides and know as “The Bacchae .

Though ‘Sparknotes’ gives avery different explanation for the events than I do, on closer examination, the story as told by Euripides easily emerges as one that is both secretive and coded. My retelling of it provides a more understandable reason for why the secretiveness and what the actual event is about. There was, in fact, something in its content to keep hid.

The Bacchae”, like the story in Mexico is a story about changes in the nature of a people’s government. The Greek tragedy differs from the Aztec story in that the Sun did not stop moving across the Greek sky because the rulers over her people had refused to self-sacrifice themselves in order to gain authority, but that the ruler refused to acknowledge the Sun as a feminine entity and were, surreptiously giving it a sex change and retroducing it as a male.

The Theban ruler Pentheus [said to be the grandson of Cadmus, who had founded Thebes, who had (perhaps) colluded with the Goddess Hera against the wishes of Zeus to replace the Goddess of Thebes, the Sun, with the rule of law.] The rule of law, as we know, requires armed men and the police to enforce it. This meant that the authority over Thebes, which heretofore had been the Sun (who once may have been the real mother of Earth or Semele), would be replaced by the Sun in the guise of a cross-dressing male.

The Sun was in profound disagreement with her separation from her creation and removal from a position of authority. She sent King Pentheus numerous warnings by sending him disturbing dreams of the consequences of the rule of law . In one dream King Pentheus saw himself as a shepherd over a herd that had been turned into stone. When the King tried to move one of the eves by poking her with a branch, the sheep’s stone wool turned blood red as if she had been skinned alive. When the wives of the King herd of his plans, they took to washing off their menstrual blood in the bathhouse, where the bath was used to wash sheep’s wool. When none of the warnings had any effect, the Sun sent Dionysus, a disowned son of Semele (earth), to Thebes for a visit.

Since the chronology of Western historians is entirely fanciful and generally agrees with neo-Christian prejudices, we do not know when these events in Greece took place. However, since the representations of the Sun as a golden halo  about the heads of holy men and women continues well into the period of modern art, we may assume that the approximate age of the use of the Sun as a halo (or nimbus) is almost beyond counting.

When Dionysus came to Thebes, he was followed by many women of the wood known as maenads . He was immediately recognized by the women of Thebes as a man of the wood, where the only law ever respected is that of hospitality and endearment. Because Dionysus also was a God of wine and had brought with him a wagonload of wood barrels full with it, everyone was soon drunk and ready to go and demand that King Penteus let the city of Thebes return to lawlessness it was still ruled by when still standing surrounded by trees.

Dionysus, however, persuaded the maenads to continue their feasting, but also invite the men of Thebes to join them. Moreover, Dionysus suggested that the women get the men drunk, and when they were drunk to pet them until the men emptied their scrotums of their seed. Dionysus believed that if this were done, the men would be less aggressive on the following day, and King Pentheus was more likely to give in to the women’s demands.

Thus, the orgy of drinking and sexual petting went on almost until sunrise. Dionysus invited the women to spread a rumor that the party was going to continue the next day and if the men were too tired to join, the maenads would take on all donkeys and billy goats in town. The King was told that this was something to see.

The King then sent his men to spy out the ritual grounds (the usual place such events were held) on Mt. Cithaeron and prepare for him a stand in one of the trees overlooking the clearing. The men did as told, but when they had picked out the tree, a tall pine, in which to build the King a stand, they were surprised to discover that in the same treetop the rising sun had somehow got caught in the branches and could not free herself to rise further. The Sun was stuck just above the King’s chosen perch.

The King’s men, of course, reported to King Pentheus what they had seen. The King immediately decided to act the hero and go to the Sun’s rescue. As it turned out, it was not to be as easy a rescue as Pentheus had imagined it would be.

The King had gone only a little way up the mountain from his castle, when Dionysus and all the sleeping maenads were awakened by an incessant crowing of the roosters, braying of donkeys, and bleating of billy goats. The animals had noticed, too, that something was wrong with the daylight. The rays of the Sun barely crossed the tops of trees, and the morning light continued in place as it had never done before. Dionysus and the maenads immediately started back up Mt. Cithaeron.

“Pass me my trident,” said King Pentheus to one of his guards. “I will see if I can poke that mother lose.”








Tuesday, June 18, 2013

Eso’s Chronicles 180/ 2
The Sun Over Temixtetlan
© Eso A.B.

If myth is to be real, it tells the story of a religion, and not just an ‘ideology’ as some anthropologists, reflecting secular prejudices, now have come to call it. Myth and religion are synonymous and are to be respected in the same way as so-called bona fide pseudo ‘religion’ is.

For the Mexican people of the 15th-16th centuries, their sacred stories were no less interpretable than the Bible or Koran texts are for Jews, Christians, and Muslims. Reinterpretation can move forward and backward. Either way, there were many omens that did not bode well for the capital of the Aztecs, Tenochtitlan. One of the omens was that the Aztecs were not universally admired and had enemies among the other nations in the area that we know today as Mexico.

While the following link tells an interesting story of the siege of Tenochtitlan and represents an academic consensus of sorts, I have taken an oppositional point of view. The divide in the point of views occurs that the victor tells a story grossly distorted from the original, and has little to do with what actually happened. Nevertheless, the ‘victor’s’ viewpoint becomes ingrained. After the passing of some years, a different version becomes difficult to reconstruct because the evidence has been removed to conform with and validate the victor’s story.

One major factor that contributed to the fall of Tenochtitlan, but one that became known only many years after the city had fallen into Spanish hands, was the role of an outbreak of a plague of small pox. Another as yet unnamed factor may be the probability that the populace had reached the state of imminent revolt. Here and there appear signs that if a revolt had broken out, it could have turned into a Revolution. Why?

I broadly cover the subject of a potential Revolution against the Aztecs in a blog (EsosChronicles 178) outside of this series. I based my argument on the thesis that teomiqui, self-sacrifice, the way of death by the Gods practiced during the Toltec civilization, was compromised by the conquering Aztecs, who replaced it with human sacrifice, to which end they made wars against surrounding nations, took prisoners its warriors, then sacrificed them on the temple platforms at Tenochtitlan. This was done because the Aztecs themselves were too cowardly to rule through the charisma of self-sacrifice.

I realize that for most anthropologists teomiqui simply means human sacrifice. One may ascertain this by searching the internet. However, such an interpretation is profoundly influenced by neo-Christian prejudice against self-sacrifice, which—one may argue—is the very reason why neo-Christianity was created. Though neo-Christian Catholicism insists that in the early years neo-Christians did sacrifice their lives in order to establish Catholicism, the sacrifice was sooner of Christian ‘heretics’ by the Catholic Inquisition financed by secular kings and prices. Thus, neo-Christianity did all it could to deny the credibility of self-sacrifice, which it did by proposing resurrection as a solution to a purported fear of death.

My early contact with the word teomiqui came through “City of Sacrifice” (p73) by David Carrasco: it was believed that the human body was the vulnerable nexus of vital cosmic forces and was filled with divine essences that needed periodic regeneration. One means to this regeneration was called teomiqui, to die divinely or ‘dying like a god dies’, which meant human sacrifice.”

In our time other perspectives have taken hold: Without resurrection, there can never be any final reconciliation. But in the absence of reconciliation, or of hope for that, neither can there be any morality;” so claims Professor John Milbank speaking on behalf of neo-Christianity and therewith as if closing the book on further discussions about the meaning of death and morality. As I understand it, to the professor a ‘final reconciliation’ means reconciliation with both death and life.

But what if the arrival of ‘life’ in a material universe does not ask for such ‘reconciliation’? What if for life its emergence from matter is both natural and organic? What if for life the achievement of consciousness is implicit in its being? If so, then surely consciousness and death are preordained, and resistance to life as organic phenomenon (and an insistence that it be converted to a supernatural event), means a replacement of organic reality with a questionable virtualism or para-reality. The ‘reconciled’ neo-Christian realizes ‘reconciliation’ by agreeing to replace an organic Paradise with an urban environment.

For the ‘old world’ of Christianity, however, the reconciliation with reality of death occurred when its leaders enabled and maintained a community by self-sacrificing their lives to free the Sun from the arrest of death. The ‘reconciliation’ occurred through self-sacrificial death, which enabled a) the Sun to rise; b) the community under the Sun to share in a fearlessness of death like that of its leaders; and c) for the community to reconcile to the idea that its individuals share in a sufficiently like nature to constitute as a singularity the community, not the individual.

Before the Aztecs seized power over the territory formerly governed by the Great Tolan, the Holy of Holies of the Toltec civilization was located at Teotihuacan (‘The abode of the Gods’).

It was at Teotihuacan that the era of the Toltecs was created, that is to say, the Sun also of the Aztec era also came into being. The deed by which the proto-Toltecs energized the Sun began with the self-sacrifice of two of its Gods: Nanautzin and Tecuciztecatl. Both Gods gathered up the courage not only to sacrifice themselves, but sacrifice themselves by jumping into a pit of fire. It was the light of this fire that constituted the only light that existed before the rising of the Sun.

Since Mexico and Central America is a land of many volcanoes, we may image the pit of fire as having been the caldera of a volcano. While the Sun gave no light, it was the volcanic fire, reflected against the thighs of the Sun that gave evidence that there was indeed such a thing as the Sun.

The Sun was not however impressed with just two self-sacrifices. She merely acknowledged them. The ‘sign’ of acknowledgement has been lost by Mexican story tellers, but is still known by the Japanese, who tell that the Sun, Amaterasu, was coaxed out of the cave in which she had hid by a mirror, who the Gods claimed embodied the Sun’s replacement. When the Sun came to look, She indeed thought that her reflection belonged to another sun, then grew suspicious, and to prove that the reflection was but of herself, lifted her skirt to prove that the reflection was but of her own thighs and pubic triangle.

When the Sun was about to reenter the cave, the Gods realized that all had to take courage similar to that of Nanautzin and Tecuciztecatl. “Let us all die,” the Gods took courage and agreed. And they all took their lives by turning into hummingbirds, and then let the Wind Ecatl blow them into the fire.

Then Ecatl, the only one of the Gods to remain alive, emptied his lungs completely of breath by blowing on the Sun as hard as he could. This is how, at last, the Sun was set into motion, daylight came into being again, and human beings gathered themselves to live in a community.

Monday, June 17, 2013

Eso’s Chronicles 179/ Introduction 1
Why 4 Suns Stood Still
© Eso A.B.

The sun rises every day. It will do so, more or less automatically, until ‘the end of time’.

We do not know the event that will bring ‘the end of time’. It may be the nearing of another galaxy, perhaps Andromeda, and the disturbance of the gravitational field of the Milky Way galaxy as the nebula nears it.

However, there is yet another sun. This ‘other’ Sun is spelled with a capital S.

This is the Sun that gives life. This is the Sun one cannot buy and hook up to solar energy collectors. This is the Sun that creates out of itself.

As if by some magic this Sun is at just the right distance from planet Earth. Its orbit allows the Earth to turn green, and out of the green to emerge Ladybugs, birds, fish, dolphins, elephants, horses, and ultimately human beings. If this Sun becomes angry, She can scorch the Earth, turn it arid, and make it become a desert.

It is interesting that from the very beginning of the arrival of human intelligence, human beings have known that they cannot fully realize themselves without forming a community. On the other hand, human beings also intuitively know that given their individualist nature, achieving a community is no easy task. In some sense, human beings are like termites . It takes a great specialization and effort to build a termite colony, and an even greater effort to build a human community, then hold the community together as a loyalty.

The creation and holding together of a community that is loyal to itself was expressed by our forebears through stories and myths about the Sun. The sun was chosen, because the sun shines not only on individuals, but on the whole collective of individuals. When the sun is able to put the individuals it sees under one roof, so to speak, it becomes known as the Sun (with a capital S). She is then humankind’s organic Goddess or God for all those She or He shines upon.

There are at least four (4) major stories of how the Sun became a God or Goddess. In the beginning, the Sun was more likely to have been a Goddess. Only later did it become masculine as one of the stories (from Greece) explains how and why this happened.
All four stories about the Sun have one story element they share in. This ‘element’ is the knowledge that before human beings were gathered into a community, the Sun stood still. As the Aztecs told it, the Sun barely cleared the eastern horizon, and then remained there doing no more than wobbling from one side to the other. It would not rise higher, and the people on the ground became very concerned, because they were afraid that the Sun had died.
This condition of the Sun or the community dying is an issue—though few imagine it—to this today. One of the reasons why this is so is because our ‘modern’ leadership believes it can lead without self-sacrificing anything of themselves. These ‘acutely modern’ or ‘post modern’ communities are generally found in what we know as the West, specifically the lands that are occupied by a people educated in the West. Why is this so?

I will give the answer through the fourth and last story of this series on “Why 4 Suns Stood Still”. I may, of course, tie into these stories elements from stories from other communities, because, as I have already mentioned, all stories share in the common element of needing to get the Sun to rise in the sky for everything else to come to life.

But to wet the readers’ appetite, I will hint at the cause that stops the Sun in Her tracks. It was the discovery of gold and the creation of money. Gold and money destroyed the glue that held a community together as a loyalty. As I explain all this in detail as I proceed, it will become apparent to the reader just what a loyalty is and why it is a name no longer used in describing a community.

Before we get to discuss gold, we need to give some attention to silver.

You see, silver is heavy. To carry a thousand pounds of silver in one’s pocket is impossible or very cumbersome to say the least. To slice silver into silver leaf is not a solution, because when silver oxidizes, it turns black. To scrape it off the piece of paper it would be glued on for more convenient handling risks being left with nothing but paper.  

In later years, when money was created out of gold (a bar of gold was sliced into a million slices of gold leaf and glued with potato starch on a small piece of paper), ‘money’ came into its own. Indeed, the old belief in God or Goddess or Sun was discarded, and the name for these Big Others, became Money. Money enabled human beings to believe that they could do without a community, because as long as they had gold currency, they could buy themselves a community anytime they wished.

Moreover, a money-bought community could be more to one’s liking than a community that had come together in the time before there was gold or money. For one, people could leave the wood and the countryside and move into an urban environment. In the urban environment the people could make themselves ‘smell’ any odor they liked. This is how the old communities and loyalties became known as ‘old’, and ‘old’ became associated with everything unpleasantly “smelly”. Maybe this is because people of the wood and country do not have deodorants other than incense and their toilets are dry and known as ‘outhouses’.

There are also yet other problems with money-bought communities. When the money found its way into the pockets of a man, he generally bought himself a community of whores, who he gathered in ‘harems’, a name that stands for the bathhouse where the wool of sheep used to be washed; if the money was in the pockets of a woman, she generally bought herself a community of gigolos, among whom were her own sons, sex starved wolves from the city wearing white sheep’s clothing.

So, this is when and how the Sun again became ill, lost energy, and died. The Sun again needed to be resurrected. Who will be the hero to do so?

Tuesday, June 11, 2013

Eso’s Chronicles 178
How War Ends (2)
© Eso A.B.

A major right wing ‘Revolutions in Reverse’ occurred during the 12th-14th centuries. This is when former sacred king’s of Europe and leaders of the ‘wandering tribes’ realized that their coming up against the Atlantic Ocean and the lack of transport to cross it, meant the end to nomadic life and the arrival of the age of forced sedentirization . After they no longer could move about freely, people felt insecure and believed themselves to be living within the nexus of an Apocalypse. The latter half of the 15th century was full of expectations about its arrival .

At about the 14th and 15th centuries the Europeans did, of course, get to cross the ocean and bring havoc to the people on the other side of it. They destroyed the Indian nomads completely (they now blame it on the ‘Americans’, but the Americans of those days were the spitting image of ‘Europeans’). The Europeans brought even greater havoc to those American tribes whose early experiments with sedentism, though abandoning teomiqui, or ‘dying like a god dies’, was nevertheless closely bound with the concept of self-sacrifice, with which Catholicism was not at all bound.

In short, had the latent and apparently newer completely quiescent Revolutionary fires against the Aztec elites by the peoples of Mexico (they constituted most of the troops of Cortez’s army) not been so culturally naïve as to believe that the European mindset was like their own, the Revolutionary fires released by Cortez’s arrival may well have reinstituted teomiqui (possible cognates: teomike, teomort, teomir) as a principle of leadership.

Instead, Cortez subverted the victorious Revolutionaries and poisoned native notions of justice by exposing them to the advantages of  ‘accusational violence’ developed by the Inquisition. In  the name of a religion of ‘love’ that had already brought death to so many European ‘heretics’, the uniquely European verbal combination of a ‘love-lie’ took advantage of Aztec perversion of human sacrifice and annihilated the native Indian theology in toto. Had the native Mexican Revolutionaries been left to their own traditions, the nature of ‘religion’ today could be very different indeed.

In Europe a similar pattern of revolt had occurred, but with tribal movements arrested and no previous experience with sedentism, the tribes soon became aggressive, when the sacred king’s former barons, grabbed land wherever it was unsecured or where occupation by violence was not yet all that costly in human lives. The Scandinavian Vikings were especially prone to learn and adopt the customs of European princes. Given the custom of the subculture of European elites, re ‘every man is a thief’ (just where and how such behavior got its toehold requires greater and more concentrated study by anthropologists), the Vikings disseminated this sub-culture over the entire face of Europe. The result was that the office of self-sacrificial sacred king lost its bonding charisma and to a culture of cynics became absurd.

The later evolving ‘democratic’ government, though a concession to peace seeking human nature, took the shape of a pyramid in the abstract, while in the concrete it became a proto-democratic vassalage . This was an unstable political structure, because the foundation, though extensive in breadth, stood over a psychological zone prone to frequent earthquakes.

As sacred kings lost their charisma and found they were no longer not only NOT sacred, but despised, the charisma that had once existed as a bonding force over a society they had led—expired. Right along with the disappearance of self-sacrifice, kings began to be thought of as autocrats and dictators. The more powerful councilors of the king’s Council began to conspire for power that was at least equal to what they imagined as the king’s own. These former councilors never gave a thought to having to offer themselves in self-sacrifice for the community.

It took a poor shepherd girl, Joan of Arc to know and show what France had lost. As kings contested for power among themselves and the piles of human sacrifices on the battle field grew ever larger, the councilors sought ever more power for themselves. It did not take long to discover that the form of government that best suited the elite collective of princes and barons, short of total power by coup d’état, was parliamentary democracy The principles of this ‘democracy’ were best expressed by Machiavelli’s book, full of distrust and contempt for humans, “The Prince”.

The social order, which emerged from top echelon parliamentarianism and coexists with it to this day emerged from the discreditation of sacred kingship—and continued to evolve until it emerged as our acquisitive neo-capitalist ‘democracy’. The final impetus for the evolution of this ‘democracy’ was given by the Industrial Age.

The Industrial Age is of course itself an outgrowth of government created by politicians who arrive at their decisions by consensus, which unfailingly promises the electorate more than it can deliver (which is why a transparent government is a self-contradiction and impossibility), then pretends to deliver by plundering our planet of its organic and inorganic resources.

Though our planet is over four billion years old, its plunder was done and finished in two hundred years. All that remains is fiat currency, which after one final use is being flushed down the toilet. This extravagant desire to consume and gorge is what we know as the environmental catastrophe. If anyone survives it, it will leave behind it a Tibetan style temple on an icy mountain with a peripheral peasantry practicing subsistence economy. The good thing is that the wood is likely to revive as it has at quarantined Chernobyl

This is not to say that people have stopped seeking a ‘pure democracy’ , a form of government in which leadership is expressed directly through the opinion and will of the people. Indeed, the quest for such a ‘democracy’ is on the increase, because instant communication through links made available by the internet makes it imaginable and possible. Unfortunately, the internet is devoid of any possibility that the results of the vote will make better critical judgment than the politicians of parliamentary ‘democracy’.

Given the absence of the wood and its replacement with the desert of the city, the impossibility of ‘pure democracy’ in the latter environment is, nevertheless, reflected in what we call ‘individualism’, ‘human rights’, and ‘consumerism’. These three hubristic possibilities realize ‘pure democracy’ as a ruling principle in that all three reflect the complete breakdown of community, responsibility, and generosity toward the spontaneous gifts of nature.

As our ‘democratic’ civilization slides toward extinction, the ever good news of ‘democratic’ politics is replaced by another ‘unspeakable’ truth. One thoughtful man defines it as: “an evil whose depth and deceit seem to go beyond the capacity of words to describe.”

So, where does the evil hide? As all things well hidden, it hides before our eyes. Which is to say, the ‘unspeakable’ is listened to with unbelievable intensity, and the violence of the “unspeakable”, too, is on open display, because it is not murderous violence as that of a terrorist destroying himself and as many as round about by a cataclysmic explosion, but by what historian David Nirenberg calls “accusational and judicial violence” . If ‘unspeakable’ violence went for the jugular of the late President Kennedy a mere fifty years ago, the ‘accusational’ violence of today is going after every inhabitant of our planet.

Today’s governments are very much like those in the Middle Ages, when the neo-Christian Inquisition (a judicial power) used ‘accusational violence’ against everyone it decides is a ‘heretic’, i.e., a ‘terrorist’.

In the Middle Ages the ‘heretics’ [such as Jan Hus (burnt 1415), Joan of Arc (burnt 1431)] were able to fight the accusations brought against them only by surrendering themselves non-violently to state terror and use the horrors of state terror to encourage the renewal of not-violent terror once used by sacred kings toward the rebirth of an organic God and community.