Eso’s Chronicles 198/ 8
Death Reversal?  (8)
© Eso A.B.

In this short series of blogbuster blogs that begin with post 191/ 1

“Capitalist Radicals?”, and makes mild fun of the sometimes radical  posts at one of the more informative sites about the state of finace and business on the internet, I begin with a quate from “Looking away” by philosopher Slavoy Žižek. Žižek, who writes (p 78): “…love is an exemplary case of what Jon Elster calls ‘states that are essentially a by-product’ an innermost emotion that cannot be planned in advance or assumed by means of a conscious decision.

What if I replace the word ‘love’ with the word ‘death’? Might not ‘death’ also be “an exemplary case of what… is ‘essentially a by-product’ of an innermost emotion that cannot be planned in advance or assumed by means of conscious decisions?”

So, how do we arrive at the ‘essential by-product’? I have to resort to a rather personal dream and story in which ‘it’ manifests itself as death and as ‘nothing’ and as ‘love’.

Dream: the space I find myself in is black-and-white. I come into this space as if by a door into a room. I am gripped by a feeling of terror that comes from no one or specific place. But it appears to me to be a more than real presence. I am not sure if my fear is of death or something unknown that is generated by the ‘within of myself’.

I slowly move deeper into the room, when peripheral vision lets me see behind me an ambulatory bed. If it has a sheet, it is not white, but a dark dark red. In front of me and the bed there also appears a person, whom I guess to be a doctor. I look at him—still filled with dread—and he returns my look with a humiliating smirk on his face. Nevertheless, I make a plea for help. And ‘help’ he does.

We shift our positions to a right angle left, where the ‘doctor’ stands directly in front of me and I have retreated from him a step or two. Out of nowhere there appears before the ‘doctor’ a man, somewhat young by appearance. The man is unresisting, a bit like a doll, and his head comes up to about the chest cavity of the doctor. The ‘doctor’ then places both of his hands with the forefingers on the man’s throat about where the carotid arteries are. He presses his fingers down, and the man collapses as if dead.

Dread however stills fills me, and again I ask the ‘doctor’ to help me. Again he does. He picks up the limp man by his shoulders, while I pick him up by his feet, and both of us, with me moving backward, move for the door that leads out of the house and is behind me.

We walk down the steps of the house with the ‘corpse’ held by its shoulders and feet, and move across the yard to a brown wood board fence and hedge, which stands about ten yards from the door of the house. We place the body behind the hedge and beside the wood fence, then return to the house.

Once inside the house, the ‘doctor’ and ambulatory bed have disappeared. Nevertheless, I am still filled if not with dread, but great anxiety as I look to the other end of the room, where there is a floor to ceiling window with a bed to its right. Before the window stands a great guerilla like black shadow; but in the bed, her knees drawn up in a fetal position and her chin tucked to her chest lies my ‘love’.

I awaken with a hollow feeling in my stomach and ask myself: “What was that about?” still vividly recalling the sense of terror that I apparently held but a few moments ago. The question lingers with me for a few days, but no interpretation comes until I read the word ‘nothing’ somewhere. Suddenly, I realize that the shadow is Nothing. It was this Nothing who made this incursion in the dream within me. It was death itself that had come visiting.

Questions, still remain however. Or I should say there are yet facts which have to come and contribute to the interpretation. One fact that I have not mentioned yet is that I dreamt the dream about two weeks before my eightieth birthday. Another fact is that I have fallen in ‘love’ with a woman not yet thirty. Some may be tempted to say the word ‘playboy’, unfortunately, far from so. A third fact is that I am single, financially down to the basics, which allows my eye row without guilt, because I know that not only can I not pay for what my eye likes, but am forced by circumstances to remain frugal and then some. The fourth factor is that the young woman in the dream who lies in a fetal position is the young woman to whom I am attracted by desire or, if you wish, ‘love’.

Because the black shadow stands just at the foot of the bed and appears to looks out the window, this may suggest that the young woman has drawn her legs into her lap out of fear of it. On the other hand, it may be that she is in the position she is, because she feels no less dread than I do, but this is because of an entirely different reason--because I may have proposed (symbolically) to her. If I were a man of means, I indeed would do so https://www.youtube.com/watch?v=laBTtJJxCnw. Yet because of my age, and because I may shortly die, ‘love’ is a deadly experience for both of us. ‘Love’ becomes the curtain in front of a tabernacle for both of us

And the space before the tabernacle becomes the stage in front of which the dream performs-demonstrates to me the impossibility of my desire.

When I realize the meaning of it all, I understand and become rather contrite. I regret the circumstances for, both, me and her. Yet whoever may read this, there are yet a couple of other factors within which the unconscious dreamer, the Nothing, dreams. One is that I am on my eleventh day of a water and juice diet protesting the stone face of the government under which I live. Two is that the young woman is planning to shortly work at a nursing home.

Regarding the government which I protest: it practices what the leader of the opposition calls shadow politics, which he describes thus: “…when it comes to evaluating questions regarding the future of the nation, the commentators are always state bureaucrats or paid government advisers.”

Tibet socialist villages http://www.bbc.co.auk/news/world-asia-china-23100427  

  

 

 

Eso’s Chronicles 197/ 7
Love Decoded (7)
© Eso A.B.

In his book “Looking away” philosopher Slavoy Žižek writes (p 78): “…love is an exemplary case of what Jon Elster calls ‘states that are essentially a by-product’ an innermost emotion that cannot be planned in advance or assumed by means of a conscious decision (I cannot say to myself ‘now I shall fall in love with that woman’; at a certain moment, I just find myself in love….” 

Just as certainly the by-product of our ‘state of being’ can discover us in ‘love’, it can discover us falling out of love. All it takes is a loss or deprivation of ‘magic’.

Žižek explains: “…we can be sure that this ‘magic’ transformation has nothing whatsoever to do with some ‘irrational’ spontaneity: it is the big Other that produces the change.”

 

Thus, love and death, both, stand together before the big Other. We may wish to call the big Other God. Therefore the question: Who or what is the ‘big Other’? The answer comes by way of the psychiatrist Jacques Lacan whose thesis is that “the big Other does not exist”, but this non-existance exists only because the big Other “…does not exist as a subject of history”.  Maybe so, maybe not.

This brings to mind thefollowing anecdote:

A man finds himself in ‘love’ with a woman, who he knows is having an affair with another man. The man believes that in spite of the fact that his ‘love’ for the woman is prevented from being returned by her, because of the other male, a close relative of hers, he believes that wonders may nevertheless happen. He sees the possibility in the fact that her affair is not necessarily a matter of love, but of naked sexual desire, which makes her incestuous affair possible. He believes that incest will sooner or later become aware of itself as a perversion and cease of its own accord.

When (during an opportune moment) the man asks the woman whether she is sleeping with her relative, she denies it, and he accepts her answer. However, the matter is complicated by the fact that the woman has a child from yet another ‘love’ affair, whence a son, who is not yet of speaking age. One day the man invites his ‘love’ to come visit him at his home. The woman agrees to come and brings along her son. During the tete-a-tete, tea and cake, the child plays with a small pillow.

Everything goes smoothly, when quite by chance, the man turns his eyes away from his beloved to look at the boy. He sees that the child has placed a pillow on a nearby the couch and has put his head on it. At the same time the boy’s bum goes ‘bump. bump, bump’ against the edge of the couch, which movements reminds of the movement of sexual intercourse in a certain position. The man’s ‘love’, the woman, sees the same thing. However, she makes no response to what she sees and  it appears that as far as she is concerned, what she sees is ‘normal’ and needs no commentary. The man, however, sees in the child’s act a sudden intrusion, even the presence of the woman’s relative, yet recognizes that what he sees is a result of his imagination. He therefore says nothing.

There is only one apparent solution to the situation: either the woman understands what she has seen and takes actions that lead to love making, or she lets the moment pass and becomes for the man part of an ingrained memory.

The man’s response: as if nothing has happened, becomes a sign of impotence. This allows the event to become a festering memory. It is through this ‘memory’ (or big Other, or God) that the act of the child introduces before our eyes incest. This sudden revelation becomes as if a memory of something sordid, and becomes the cause that causes the man to fall out of ‘love’.

The magic of ‘love’ suddenly evaporates into ‘death’; nothing remains of the big Other, but a timely (perhaps unfortunate) turn of the head. This happenstance results in there being no affair or history except a telling anecdote, which, too, except for the turn of the head, might not have been.

To take the anecdote to its next level, it is worth reading what Žižek (and Lacan) have to tell about the transference of guilt. Žižek takes an example from Alfred Hitchcocks movie “I confess” https://www.youtube.com/watch?v=0H43IqD7mEg . When Father Logan ‘confesses’ to the murder, because when (during confession by the murderer) he recognizes the murderer’s reasons as possibly his own, it is the moment that he becomes a Chris-tian in deed. Writes Žižek: “Jesus Christ himself… appears in a new light insofar as he assumes the guilt of sinners and pays the price for it, he recognizes the sinners’ desire as his own. Christ desires from the place of the other (the sinner), this is the ground for his compassion for sinners. If the sinner is a pervert… Christ is clearly a hysteric.”

This brings me to the point of this blog: What if the ‘pervert’ is not an individual, but the state? What if the state is represented by a mask named ‘Kazhocins’ (a name for a fur overcoat in Latvian), and who as an ‘all seeing eye’ and a policeman murders for us the spirit of the state? Might not the eye of a citizen lose the magic of ‘love’ for the government?

If one then takes the citizen and makes an analogy of him-her with Christ as Žižek (and implicitly Lacan) does, then he-she are “clearly hysterics”—in which the state the state will discover  justification for incarceration which may be compared to incest by force.

And what might citizens-‘hysterics’ do besides confessing that their  desires are the same as that of the state that wishes to kill him-her-them? Might not the citizen become like the dead-man behind a living mask disguised by a fur overcoat? Is not the state the glue or honey that keeps the bee to her hive and from freezing and dying for lack of food during winter?

Tibet socialist villages http://www.bbc.co.auk/news/world-asia-china-23100427   

Eso’s Chronicles 196/ 6
A Hologram in Motion (6)
© Eso A.B.

At the time of death, the history of one’s life (really known only to one’s self and God) freezes into a hologram. This hologram then becomes the plaything of biographers if the deceased was an important enough personage to warrant further public interest. If more than one biographies are written, then each biographer is likely to make different associations between this or that past event and the actions it influenced the biographed personage to engage in years later.

On the internet there are many examples of ‘frozen’ holograms. There are also examples of moving holograms and bioholograms”: http://sangreality.weebly.com/helix-to-hologram.html The latter are particularly interesting, because they hint at the possibility that for all the killing that science and capitalism have helped expedite, it has also opened a door to a better understanding of Life and Mind, which is likely to be necessary in the near and medium distanced future as post-modern man faces up to the damage that he has done to nature and himself.

Historian Edmund Burke III, brings a sense of holography to history by taking ‘long duree’ history a step further and transforming it into ‘big history’ https://www.youtube.com/watch?v=EHROAmkOZ-w . The holographic perception of history is essential to, both, a better understanding of societal traditions and culture as well as to world peace outside the capitalist elite’s tendency to impose its views on the population by force.

An excellent example of how to ignore an old culture and devastate it in a very short time is my country of origin==Latvia. Following the collapse of the Soviet Union and the great hopes of the population to return to independence and all that this implies, the mythical Ugly American, supported by Latvian exiles from WW2 times, was imposed as the model to strive for. In a very short time, the Latvian political elites (often with extensive backgrounds as Soviet apparatchiks) downloaded the capitalist model, fully aware that the imposition of the model would come as a ‘shock’ to a populace acclimated to Soviet ways for forty-six years or about two generations, yet despite this was aware of its roots in ‘old’ history. The latter awareness was indeed what in the late 1980s and early 1990s activated the Latvian drive for independence.

In this case the model for the Ugly American was Harvard University’s School of Economics, led by professor Michael Porter, an avid supporter of competion as a model of economic growth. Without any direct experience with the culture that he was to lead into the abyss by his recommendation of ‘shock’ economic therapy, the professor and his team of economists recommended a rapid (‘shock’) elimination of Soviet institutions and an instant substitution (‘shock’) with capitalist institutions.

The results were what one could expect: the country reeled. Former communist officials with experience and access to Soviet institutions (= property) almost immediately formed rather large private enterprises and in the name of democracy took control of political institutions. Naturally, there was no call for revealing the names of the persons who had previously taken their orders and done the will of Moscow.

Strangely, the Latvian exiles and descendants supported this ‘shocking’ of their countrymen or the countrymen of their forebears in the name of ‘freedom and independence’. At the same time, hardly anyone returned from America (or other places in the Western world) to live in the countryside. Most of those who did return established themselves in the political sector or tried to establish a foothold in business for their corporate employers. Very few returned to the countryside or wanted to learn anything much about it--other than a decoration.

The result of this idiocy as reform was that over 300,000 Latvians (including emigrants from the former Soviet Union), some say more, left the country and are still leaving it. The total population once was over 2 million. Today the population is closer to 1.5 million. In fact, one may say that the people of the countryside were evicted from their domicile by the policies of the Latvian government in collaboration with America’s interests to push successor governments of the Soviet Union as much as possible to their knees. The result twenty three years later is that according to a recent survey, about 20% of the population more or less supports the government’s economic policies, while 80% see no economic improvements following the 2008 financial and economic crisis that was, for Latvians, a crisis on top of a crisis.

The divide between the Latvian people and their government may roughly be measured by the above percentages. This 20/80% split and the difficulty to sustain it in the face of a rapidly approaching collapse of government and the economy was recently illustrated by the government’s refusal to hold a referendum over whether the country was willing to accept the euro over their own lats as future currency. This refusal was an obvious governmental tour de force in using force to accomplish compliance with the capitalist policies of Harvard, and U.S. (also NATO) strategy to repress (in fact eliminate) the long duree or big history that was and remains ‘on the mind’ of the country (this writer including).

Not surprisingly, the weapon of priority for the government’s policy to remain in power has been to attack citizens of Russian descent as a major factor that is sabotaging a more successful access to prosperity. The Latvian media, too, largely corporate owned (no one knows who the owners of the Latvian newspaper ‘Diena’ in Riga are) collaborates in the destruction of what is a cultural hologram. Rule and divide is the clear  policy of the Latvian political, business, and media elite.

Tibet socialist villages http://www.bbc.co.auk/news/world-asia-china-23100427   

Eso’s Chronicles 195/ 5
Peqd America (5)
© Eso A.B.

The death of the capitalist monstrosity may be dramatic and tragic, but even more notable is its inevitability. These last five blogs have given a rough sketch of the rise of capitalism from the vikings (raids) of Vikings to secure themselves women and slaves to its present end in bankruptcy.

True, my view is somewhat unconventional, in that I see its success in having had the perception to organize itself from the very first around an old folk religion that lent itself to being rewritten into a religion, which through the power of the letter could be interpreted to be law. That religion is Christianity as contained in the story of fiction known as The New Testament.

The trick the writers of this fiction used was to build a new story plot around old and traditional values: deep respect for all nature as the creation of the same forces that created humankind, and agape, love and respect that goes far beyond the sexual urge. The fiction was written as a spectacle: a just man (Jesus) unfairly accused of working against the government by the very forces that represented the old and traditional values, which were specifically identified as of the Jews, though this was done but to divert the anger of the common folk on the Jews rather than the capitalists, the princes who were the real power behind the tax collectors. In some ways, the plot behind the ‘Christian’ spectacle reminds one of Thornhill (Cary Grant playing the folk), who is/are introduced as the non-existent ‘Kaplan’ (Judas) in Alfred Hitchcock’s film North by Northwest. Eva Marie Saint plays Mary Magdaline https://www.youtube.com/watch?v=HRfmTpmIUwo.

In a ‘rewritten’ story of my own (actually—if you include the original-- the 3rd  rewrite of the story when you think of it), http://OedipusRexRewritten.blogspot.com , I reinstate the original values that likely guided the plot of the play over what we today are led to believe is a story of incest. I suspect that both the New Testament and Oedipus Rex were written and rewritten sometime in the 13^th or 14^th centuries.

The problem with the power of impotence vis a vis the impunity of power, is that impotence cannot unseat capitalist impunity by force. It must wait for “…no one knows the day or hour….” Fortunately, impotence weighs heavy on the heart, which is why there are writers who expose the story through writing. Herman Melville’s “Moby Dick” is one such story and is brought to our attention by the commentary of Chris Hedges at Truthdig: 

http://www.truthdig.com/report/item/we_are_all_aboard_the_pequod_20130707/ .

Herman Melville has no doubts about the fact that he lives in an age where religion is Capitalism. He puts the words in the mouth of Ishmael (speaking for himself and us): “If I had been downright honest with myself, I would have seen very plainly in my heart that I did but half fancy being committed this way to so long a voyage, without once laying my eyes on the man who was to be the absolute dictator of it, so soon as the ship sailed out upon the open sea. But when a man suspects any wrong, it sometimes happens that if he be already involved in the matter, he insensibly strives to cover up his suspicions even from himself. And much this way it was with me. I said nothing, and tried to think nothing.”

And then again there are impotencies that are impatient as those of Iahn Basil and Jesus, who decided to express the power of their impotence through self-sacrifice. Apparently this power of impotence is so powerful that even the impudent powers dared not overwrite this factor from the last words of Psalm 22:1 attributed to both: “My God, my God, why hast Thou forsaken me!?”

The way of Iahn Basil the Bogomil, who did not shirk being thrown into a pit of fire (see Anna Comnena’s “Alexiad”), remains open for all of us. Yes, it is to enter upon another “…so long a voyage”; but then the mercy over those asleep and dead is that time does not exist; and the reward may be an awakening with a foot on the step out of the grave of religious Capitalism and its way with Christiany.

Tibet socialist villages http://www.bbc.co.uk/news/world-asia-china-23100427   

Eso’s Chronicles 194/ 4
Scholarship as Political Prejudice (4)
© Eso A.B.

Anyone who for whatever reasons of his-her own has read my blogs for over a period of time will have noticed I do not pretend to scholarship as such, but my perspective is that of a layman looking at the stories pursued by scholars with regard to history and religion especially.

Since the perspective of religion so obviously effects the ways society arranges the rituals of its daily behavior, which behavior has led to the destructive behavior of most of today’s governments, independent scholarship would seem essential. However, scholarly independence is obviously suspect, because the daily behavior of society at large is not dictated by religion, but by governments that have taken on the role of religion. Furthermore, the government’s role as a religion is furthered by a complaisant and pliable privately owned public media.

I have perceived my role and my story-telling of history and religion as a goad to help the reader break out of the shell of government dictates that end up constituting the materialist presumptions and ritual over our daily lives. If the reader has minimal respect for me, which he-she would show by returning to read another blog after reading one, and disagrees with my material, he-she is invited to look into the matter further by going to the library or searching the internet. On the other hand, if the reader shares my prejudice that much of what passes today as ‘information’ is information poisoned by the politics of a questionable majority loyal to a tiny violent minority, then over a period of time, we would be pushing scholarship away from government influence toward greater objectivity.

An interesting clash between a private media platform (the Fox News) and an individual scholar shows up at this interesting confrontation between one of the ‘talking heads’ at Fox News, Lauren Green and Professor Reza Aslan, a muslim and a scholar of religions: http://www.alternet.org/news-amp-politics/fox-hosts-bigotry-exposed-reza-aslan?akid=10742.171186.EECk_R&rd=1&src=newsletter875520&t=3

As the clip shows, the Professor is first attacked for being a Muslim and therefore questioned about his legitimacy to write about Christianity, while Lauren Green presents herself as a Christian bigot and as representing (beyond question) the view of the religion of the American nation.

My view regarding Christianity does not in any way parallel those of Reza Aslan. The first difference, I would argue, is that the events concerning Jesus very likely did not occur in Palestine, but in Constantinople (I take the view of the Russian scholar Anatoly Fomenko on the matter), nor that Jesus was crucified, but that another holy man was pushed into a pit where a fiercely burning fire consumed him. The latter is not Fomenko’s view, but stems from my own conclusion that Jesus Christ is a creation of fiction to replace the now forgotten victim of a nascent capitalist government, and that one of the early sources of capitalism is to be sought in the late Byzantine Empire. Anyone interested in the source for my opinion can check out at my blog site JesustheBogomil.blogspot.com   My other disagreement with Professor Asan is that the Roman Empire that he is talking about never existed in the geographical location of present Rome, but was simply was another name for the Byzantine, aka Israel, Empire.

As I discuss in the three previous blogs, the present Rome and the fiction that it ever was the capital of an Empire, is a government supported fiction project, which began with the establishment of the Papal residence in Rome by Pope Gregory XI, who abandoned Avignon and arrived in Rome, Italy on January 17, 1377, thus officially ending the Avignon, France Papacy. As we ought to know, the Vatican itself was officially established only in 1929, when it became a ‘country’.

What the skeptical reader will have to acknowledge (perhaps unwillingly) is that from 1377 to 2013 (the hear this is being written) are 636 years, of which the early years are total fiction (probably due to the change from oral and flexible to written and rigid-legalistic communication). As I contend, the fiction begins with the creation of the capitalist system, where money and tax collecting dominates (represses) the common man in favor of the princes. The unpopularity of this system is obvious, not only because of the violence it created in social affairs (re: cataclysmic violence in Languedoc, Aragon, and the so-called Shepherds Crusade and Lepers Plot in France, but as history of long duree led to the holocaust against the Jews by the Nazi regime in Germany in the recent past.

The unpopularity of the Capitalist religion (behind the False Flag of Christian goodness) continues today in the capitalist attacks on the Muslim countries in the Middle East: Palestine, Tunisia, Libya, Egypt, Syria, Iran, and Afghanistan. Nary is a word said that this is a religious war led by Capitalism with its God Money against Egalitarianism with its God come with the Gift of life.

Tibet socialist villages http://www.bbc.co.uk/news/world-asia-china-23100427   

Eso’s Chronicles 193/ 3

Vikings Continued (3)
© Eso A.B.

The question of whence capitalism, is also a question of where to humankind? Even at the finish line of the demise of the Western economic system, capitalism does not appear to accept “learning from experience” as the answer, but chooses to “push the gas pedal to the floor” as the way of its reason.

The African proverb mentioned in the previous blog: “They are our enemies; we marry them”, appears the only choice that capitalism offers to those who not only disagree with them, but think of them as people who believe that being “killers” is the way of humankind.

Whence this stubborn determination to cannibalize the planet?

One possible answer is that it arises from an adventurous spirit and an inadvertent overstepping of human limitations. Such a situation may have arisen when animal herders (caribou, reindeer) in the area now known as Siberia, but anciently known as Tartary, failed to make a timely return south, and were trapped in the northern region and had to endure the winter there.

Those who survived the winter, could not return to their original homes, because their way was blocked by a sea (the Baltic), and they had no boats. The resolution to the problem was not a matter of a season or a year, but one of many years. When the herders finally had boats, they probably had also eaten the last of their reindeer and other game that was an easy catch. In short, by the time the herders discovered the solution, they had become fishermen, were destitute, desperate, and hungry.

At this point, they also had a bit of luck. The Baltic Sea in harsh winters could be crossed, but then again in milder winters it could not. The Baltic Sea is also known for having very shallow shorelines. The latter factor contributed to the fact that the Vikings built shallow boats that later proved as if made to order for navigating far up river of other countries. Since the herders and survivors were mostly men, their first use of the boats during the navigable season was to go in search of women.

Known as Vikings http://en.wikipedia.org/wiki/Vikings, the name these men originally called themselves was probably entirely something other. Nevertheless, the word closely parallels the English word ‘hiking’.  At the above link, under Etymology, we read that: “The word víking derives from the feminine vík, meaning ‘creek, inlet, small bay’”. If we shift our mind into paradolia mode, we can readily imagine ‘vik, creek, inlet, bay’ as words symbolic of female genitalia. Thus, to go viking or wading upriver may go back to the ancient custom of wife stealing or for the male to take for himself a woman through an act of rape.

However, when rape is no longer limited to the experience of one woman, but symbolizes the experience of many villages, the reaction to the violence of Viking raiders was not limited to a scream, but led to a series of earthshaking cultural changes. For example, what had been but herder’s switch or pole, metamorphosed into a sword and spear. When the ‘treasure house’, then the temple of the tribe, was robbed of its precious objects, the tribe felt that not only had it suffered a loss and humiliation, but its very being (a temple commemorates also one’s ancestors) had been attacked. Worse, the acquisition of a wife evolved into acquisition of slaves, even enslavement in situ, by taking the whole tribe prisoner and occupying lands that formerly had belonged to it.

Needless to say, going ‘viking’ put an end to subsistence economies and popularized enslavement and acquisitiveness. In due course this led to taxation (animal furs at first), which led to money and global dependency on  enslavement as a facilitator of human ‘development’.

One may go on to speculate that the word ‘capitalist’ derives from the name of the Capetian dynasty. http://en.wikipedia.org/wiki/Capetian_dynasty, which derives its name from (in words of the link): “…the Capets, which ruled the Kingdom of France from 987 to 1328, was the most senior line of the Capetian dynasty – itself a derivative dynasty from the Robertians.” Hmm: Robertians? The source for the word “robbers”? Another hmm: “bright fame”? Yes, contradictory, but not for paradolia. Robin Hood?

The sole opposition to this materialist trendline came from the sacred: the sensibility that life and consciousness is something special, a movement which unlike that of a river can chose a path of its own. This is perhaps why water was supplanted by the wind as a symbol for spirit and soul. No matter how ephemeral, the sacred was sufficient to empower the mind to discover (imagine) the story, that everything is sacred (the past, the present, the future, all nature and humankind itself) consequent to having been  created by a Creator or a Creatrix, who upon completing the act of creation had so exhausted themselves as to be thought of as sacrifices.  This act of sacrifice necessarily put an obligation to His-Her highest creation, humankind, to learn and be able to imitate it.

Apparently this obligation is so integrated in the very being of humankind that only extreme violence and brutality may succeed in repressing it. Because repeated violence is an onerous and brutalizing endeavor of Self, the materialist powers (the latter tribal leaders, barons, and princes) began a globalizing ‘reform’ movement.

Since the story about the sacrifice of the creator Gods disturbed the Vikings and Roberts, their agents made attacks on and questioned the authority of the Sacred King, whose role was to imitate the Creator Gods. The attacks were successful: the Sacred King (often of a young age and not ready to die) felt compelled to accept the Viking ways, thus losing authority in the eyes of the people.

In a remarkable book called “Communities of Violence”, Professor David Nirenberg, describes the agonizing process that led to the creation of capitalist society http://press.princeton.edu/titles/5827.html. Though none of the reviewers of the work that at I have read emphasize ‘capitalism’ or ‘taxation’, given a perspective that does not feel obliged to fall in line with historians of the academics of the West, I take the point of view that the book nicely describes the consequences of fiscals at an early stage of the capitalist economic phenomenon.

Indeed, the manipulation of the Creation story by the Franks rewrites the Basil Iahn/John story into what we now know as the story of King Jesus Christ, who contrary to the first named is accepting of tax collectors http://www.biblegateway.com/passage/?search=Luke+19%3A1-10&version=NIV and an unrestrained ‘free market’.

 
Tibet socialist villages http://www.bbc.co.uk/news/world-asia-china-23100427  

Eso’s Chronicles 192/ 2
State Dept of Religion (2)
© Eso A.B.

My disagreement with post-capitalism era capitalists is presented in the blog preceding this one. I remind the audience that we have, before our very eyes, a clear picture of the collapse of an over a thousand years old psychophisiologically misguided civilization, yet ‘capitalist radicals’ cannot think of its failure as anything but a passing spectacle. This only proves that capitalism leads to increasing levels of insanity and delusions of power.

At another blog site (http://jesusthebogomil.blogspot.com), I present the argument that the prevailing religion of our time, Christ-ian-ity, while having its origins in what is now called ‘folk art’, was deliberately destroyed in order to give birth to capitalism. In its early days the capitalist inklings were first received by what we today know as CEOs.  oligarchs, and jhenerals, but were then administrators working for the office known as the ‘sacred king’. Because their office enjoyed the authority of the sacred office, they fractured the aspect of the psycho physiological One that theoretically belonged to the Sacred King only, there arose what we today know as the human rights of the individual.

Today the fractals of the Sacred Unity in its human form embody themselves not in sacrificial princes or individuals, but in idiosyncratic individuals. A recent example are the young women of a group known as ‘Pusy Riot’ http://en.wikipedia.org/wiki/Pussy_Riot , who invaded a temple of Christ-ian-ity in Russia. What was the reason for this act?

The punk rock group projected itself as an opposition group to Vladimir Putin, who was then running for the office of President of Russia, and who was supported by the Russian Orthodox Church. Though many consider the actions of the punk group as frivolous, their self-projection in politics, nevertheless, causes one to analyze their actions ‘with dead seriousness’ and some déjà vu.

History allows us to see the Russian Orthodox Church as a religius community which was humiliated during its clashes with the establishment of Christianity in the West by the Frank kings beginning sometime in the 8^th century (some claim earlier) of our era, when these fled the Mediterranean and Black Sea regions for the northwest of Europe. While such a flight is not recorded by Western historians, the equally sudden and surprising appearance of the Franks by the North Sea is not denied. This is not to say that their flight (and attack against the indigenous tribes in their way) may not have been influenced by the Vikings, who had for some time been known to have established themselves in the Byzantine controlled world.

In any event, the Franks attempted to consolidate the newly occupied lands by instituting their own form of Christianity. Whereas Byzantine Christianity was built on a foundation of folk religions practiced by tribes whose economy was based on animal herding, and which therefore were self-sustaining economies, which did not know taxation, the Christianity of the Franks attempted to introduce a ‘rewritten’ Christianity by which taxation was accepted as ‘normal’.

When the Franks had succeeded in establishing a Christianity that accepted taxation, it attempted to infiltrate this ‘reformed’ religion in the guise of Jesus Christ on the East during a period known as The Great Schism http://en.wikipedia.org/wiki/East%E2%80%93West_Schism .

The Eastern Orthodox Christianity was humiliated when it was forced to replace its basic religious story about John Basil with the story of Jesus Christ. I discuss the Eastern story in my blogs on JesustheBogomil. Still, despite its humiliation, the Eastern Church retained much of its rituals (the ever present bees wax candles continue to remind of the death of John Basil by fire), and refused to unite itself into One Church by joining the West with its permissiveness toward taxation. Indeed, the separation persists to this day, and by the perspective of history known as long duree http://en.wikipedia.org/wiki/Longue_dur%C3%A9e  was the foundation for the cause of the Russian Revolution in 1917.

To return to the conflict picked by Pussy Riot against Putin, we again must apply the long duree perspective. In short, Pussy Riot represents the anarchistic forces unleashed by the Money Economy, which was made possible by taxation (which made possible a fiscal economy), while Putin continues to represent a civilization that favors a self-sufficient or autarchic economy http://en.wikipedia.org/wiki/Self-sufficiency and a Sacred King for its government.

In the present instance, Pussy Riot represents a post-neo-capitalism in its hour of desperation. That the desperation of the West is real is confirmed at this very time by two events. The first is the propaganda visit of the Pope to South America http://www.bbc.co.uk/news/world-latin-america-23483478, where Western Christianity continues to accept the legitimacy of taxation of individuals but not corporations. Second, the U.S. State Department http://www.washingtonpost.com/national/on-faith/2013/07/26/79eeada8-f643-11e2-9434-60440856fadf_story.html  is stepping in on behalf of ‘religious freedom’ with all means of psychofiz gimmickry available to American descendants of proto-Enlightenment Franks. As professor Nirenberg states with regard to Enlightenment (on a broader basis than mere Frankishness): “…it is virtually a commonplace of post-Enlightenment political philosophy that violence and aggression are forms of association”, adding by way of clarification the African proverb: “They are our enemies; we [are forced to] marry them.”  

 

Tibet socialist villages http://www.bbc.co.uk/news/world-asia-china-23100427