Orpheus - Myth Complex, Philosophy and Psychoanalysis

Orpheus Myth Complex, Philosophy and Psychoanalysis 1 Ursumeric Version of the Creation of Earth and Heaven Retrospective narrative, see page 10 ff. Starts in the sumerian primordial cosmic sweetwater ozean. From there over the chronified primordial politics of Silvern Age (the mesopotamien super tribe who creates the Garden of Eden in community work) to the production of monogamous couples, which mass leads to the Flood -> Overpowering of primordial humanity. 2 INTRODUCTION Orphic mythology encompasses the tragedy of humanity from its alienation from nature to the present day and the so far futile attempt to return to the lost homeland.... The 'alienation from nature' is the result of the introduction of family life among the rebellious teams in the primal tribe, which led to narcissistic fixation among the descendants of these monogamous couples.... In contrast to the figures of the other paradise myths, Orpheus, who had become the victim of this disorientation, not only recognises the way back to his original home, but also succeeds in restoring the original state of being close to nature, admittedly only for a short time! Just as long as it took Orpheus' successors and their enemies to establish the authenticity of his recovery - otherwise the latter would not have destroyed his work... I only became aware of this fact when I tried to shed light on the Orpheus complex. In the process, I also gradually realised the importance of its historical aspects, both mythical and political, which led Aeschylus to dramatise Orpheus' death. The mythical death of Orpheus by dismemberment represents the dissolution of the rebellious crews by the council of the original tribe, namely the measure by which the isolated men were prevented from reversing the balance of power in the tribe. Since such 'uprisings' were triggered by the rut of the tribal women, the mainads, they themselves seem to have been the ones who would have dismembered and incorporated the crew of Orpheus, although both had been carried out by the tribal council, which was itself militant through the women. (Incorporation in the sense of integration into the tribe, its transformation into a genea.) Aeschylus transferred this mythical version to the conditions in Athens of his time, not without reason, for the 'Orphics' -(a secret organisation)- actually desired the reversal of the balance of power, thus the Areopagus was striving to break up its opponents. This court, dominated by the Athenian family masses, took every opportunity to banish the aristocrats - who secretly belonged to the Orphics - from the polis or even - like Socrates - to eliminate them... The efforts of the Hellenic aristocracy to recall the values and ideas of happiness of their ancestors in time before their final loss contributed to this politically tense situation. These values - indeed, their prerequisites - included the way of life of the original tribes in hordes of gender groups, as it had been preserved in Sparta until the end, but in Athens had long since - as a result of the Solonian reform of inheritance law - begun to degenerate into a monogamous bond between husband and wife. Since this increasingly led to a narcissistic degeneration of the being in the course of the generations, the whole aristocracy was about to perish from the decay of its mores ('decadence')... The philosophers attempted to counter this threat by drafting and realising 'ethics', and the dramatists by means of social criticism tried to make them conscious. One of these attempts was The Bacchae by Aeschylus, who as an aristocrat was secretly one of the Orphics. This work exposed the unspoken prejudices and intrigues of the democratic masses and at the same time warned against the danger of challenging their irrational, fanatical hatred. To do this, he made use of the 'Ur-Mainades' by having this mythical community of women appear disguised as contemporary 'Bacchantes'. This clever parable was easy to understand at the time for anyone who knew the Orpheus myth. Today, we not only have to recall the political-cultural situation of Athens at the time of Aeschylus, but also reconstruct the primordial life of humanity in self-sufficient hordes and their political alliances (formation of tribes). I now hope - with this introduction - to be able to make the subsequent processing transparent. 3 TERMS OF THIS WORK Soul: emanation of immortal substance Psyche: the sinatic breath of life Heraclitus , 4 elements Plato, 4 primordial ideas Freud, 4 instances : fire -> water (earth & air) : dynamis -> soul (body & spirit) : libido -> id (superego & ego) Life after death: dream of death, community of the dead. Hades: realm of shadows. Orpheus and Eurydice Hell, Purgatory, Demons, Limbo, Kingdom of Heaven Rebirth; Orphic Apollonian vs. Dionysian Enlightenment; Persecution Hesiod's Age of Man Aeschylus Content _Toc85279711 FORWARD: An attempt to arrange spiritual terms according to concepts……………………… 6 11 THE ORPHEUS COMPLEX I The Original Orpheus......................................................................................................... 11 II The totemized Orpheus (Heroe and Priest) ...................................................................... 11 III a The alienated from nature (Narcissos) ............................................................................. 13 Orphic Doctrine of Death III b The Orphan ....................................................................................................................... 15 IV The self-redeemed redeemer ........................................................................................... 16 The Apollonian / Dionysian problematic V The Renegade .................................................................................................................... 17 VI The Original Death ............................................................................................................ 20 VII The Brothers (Dionysius and Orpheus) ............................................................................. 21 E u r y d i k e ............................................................................................................................... 26 APPENDIX - Orpheus and Eurydice as a source of inspiration for Western culture 30 Jesus: The earthly kingdom of heaven ....................................................................................... 30 Dante: The Divine Comedy ......................................................................................................... 31 From primordial Ideas to the Übermensch ......................................................................... 32 Heraclitus and Plato: The Four Elements and Ideas Doctrine .................................................... 32 Nietzsche: The ingenious misdiagnosis ...................................................................................... 36 4 Basic Needs The libido must not - as is so often the case - be understood as specific to the 3rd basic need, because 5 lustful desire (life energy, libido) underlies all 6. https://creativecommons.org/licenses/by-sa/4.0/deed.en FORWARD : An attempt to arrange spiritual terms according to concepts An attempt to arrange spiritual terms according to concepts The hypothesis of the soul as the emanation of an immaterial, immortal substance (nirvana) is of Indian origin. Since, according to such a view, the substance does not represent anything perceptible, this hypothesis is neither animistic (projective) nor morally-religious (fear of punishment). It represents an abstraction of the ego, of thinking about its primordial ground and itself. Only later was the 'soul' moralised and thereby transformed into a religious concept..... The equation of the soul with the life phenomenon also took place later. Originally purely abstract, it was conceived through its being alive as breathing air-like - as breath (Greek psyche). Such air, which controls the earthly body, and the idea of the soul's original substance (see above), are different in nature. In antiquity, Plato succeeded best in explaining their connection by conceiving of the substance as a formless, colourless and odourless dynamis, dividing the soul driven by it internally into two areas and presenting it as being directed by the ego in an overarching way. However, the discussion about the difference in essence of these concepts began even earlier, in Pythagorean, Orphic and natural philosophical circles. Kant's 'rational' reason coincides with Plato's idea of the realm that is always obedient to the ego: the thinking one of the two steeds pulling the soul chariot -, and the 'intuitive' mind with the feeling one that so often gives the leader of the chariot a hard time.... Freud's model of the soul, with the id as the germ of the physical super-ego and the mental ego, both created from the same universal libido-energy and each filled with its own kinds of desire through dualism, represents a further synthesis of all these concepts, whose functional difference of essence, however, is preserved therein.... The otherworldly sleep spa The belief in a place where one must atone for one's transgressions in life after death does not presuppose the soul hypothesis. This belief is of totemic origin, although it is based on the primordial animistic idea that life after death continues in the form of a dream-like state. According to this belief, the person who falls asleep emaciates to a gossamer shadow (psyche), which, however, remains concrete and, like a sleepwalker, continues its previous communal life in a subterranean realm of shadows: the Greek Hades, Latin Orcus. These 'dead' know no other suffering than the separation from their beloved retards above on earth, and to alleviate it they invented the Lethe, a spring bubbling deep under the earth, whose drink leads to oblivion.... Penal institution beyond In this respect, this belief is uranimistic. But the transformation of this shadowy realm into a place of suffering and torment without end: into hell, is totemic-protoreligious and presupposes the introduction of commandments and prohibitions, the violation of which was punished (already in life, but even more so after death). Metaphysics of fear Punitive fear, however, was unknown to prehistoric man, so this phenomenon only began in the first existential (overpopulation) crisis in human history. In order to survive, the inferior groups in the struggle for suitable territories were forced to come to an agreement with the superior ones and to form tribes, to get along, thereby limiting their very 6 The greatest cultural achievement Teams can react to crises of existence (lack of space and food) by concluding treaties, consciously controlling their urge to fight (pleasure principle of the id). Increasing scarcity of space (the result of successful multiplication), however, leads to the chronification of coexistence in the primordial political alliances to the downfall of the Golden Age. Accompanying phenomena of the epoch that is now only called Silver: 1. the Neolithic Revolution (progress in food technologies/ animal husbandry, agriculture, weapons) and 2. the outbreak of Totemism (moralisation of the superego with the prohibitions and commandments of contracts). This is where our morality and neurotic instinctual impoverishment is anchored, whereas lifelong narcissism is anchored in the reduction of rebellious horde life to monogamous couples (creation of Pandora; cutting up of the spherical humans). This is because the resulting family makes the primate child group (species-specific prerequisite of mental maturity) impossible.... 7 own sovereignty out of insight into necessity. They must have done this in the hope that they would eventually be able to return to the free life of the hordes. However, when this possibility failed to materialise (aggravation of the crisis through further population growth), the inferiors over time internalised the contractual conditions underlying tribal life into the superego. This is the root of the first taboos (behavioural rules with a fear of punishment; commands and prohibitions) in human history. The feeling of guilt and fear of punishment are the soil on which all compulsive cults and rituals grew, whose magical-sacral institutions were later adopted by the religions. Guilt and punishment (still without narcissism) characterise totemism, a degeneration of belief that represents the 1st transitional phase from the primal form of life to our patriarchal social order. Fear of punitive chastisement after death does not necessarily presuppose belief in the soul hypothesis, as is taken for granted in the Christian West. But by the time the existence of hell became a Christian dogma, the primordial animistic notion of the soul had long since hypertrophied into a complex theological speculation. The waiting room... One compartment of the Christian hell: limbo, had originally remained, namely as a place where Adam and Eve and other righteous people of the Old Testament waited for the arrival of the Redeemer who, through his sacrificial death, would reopen the gates of paradise that had been locked as a result of the Fall. This limbo represents an animistic relic, a place of rest, of waking and dreaming, of initial longing and soon forgetting projected to below the earth - thus free from suffering, not yet a place of punishment and atonement.... Such degeneracy is first totemic. The idea of limbo also remained free of the assumption of a soul that was able to exist detached from the body - including, for example, its need for nourishment - indeed, such an idea is fundamentally incompatible with punishment after death, since torture necessarily presupposes painful perception (nerves). Alternative possibilities The torture chamber Two separate rooms were invented for the concept of punishment and reward. The realm of shadows became an ever more perfectly organised institution of purification (purgatory) and eternal torment of the dead: hell, and in addition, a realm of eternal pleasure was devised for the law-fearing, pious among them: heaven... In India, which originally did’nt know the idea of an otherworldly hell, their rebirth (reincarnation) into life was conceived as a punishment for the transgressions of the deceased: as a pariah or workanimal for the grave sinners, and as a rich, powerful person for the subjects striving for morality with moderate success in the previous life, but grateful for such order. The Christian kingdom of heaven corresponds approximately to Nirvana, for only those who in life succeeded in anticipating it cognitively (enlightenment) were granted to dissolve in such pure nothingness and to leave the wheel of rebirths (into suffering) once and for all.... The Soul Grill It was only in Tibet that the dead (!) souls during their transition from one life to the next were delivered into the hands of cruel demons who devised ever more disgusting tortures to torment them temporarily and some of them even eternally (see e.g. the infinite Tibetan cycle of hell). 8 ... and dining hall of paradise This superstition is absurd, since the soul concept is immaterial by definition, an abstract law of nature or equation (Heraklit's 4 Elements), according to which individuals as soul waters represent a synthesis of physical-earthly and air-spiritual properties generated from purest fire (drive-)energy, so the soul is not suitable for punishment in the beyond. The belief in a 'soul' that survives the decay of its body as an individual consciousness (person, including memory), however, only dates from the end of India's totemic phase, i.e. from the beginning of its primitive class society ruled by priest-kings... (see diagram page 21) Ecclesiastical stew The Christian doctrine of hell is the result of an amalgamation of three ideas that arose independently of each other: a- The primordial animistic shadow realm; b- The Hebrew abstraction of the life phenomenon to the 'breath' (God's 'psychic' breath that blew the 'spirit of the Decalogue' into Adam's brain) that one breathes out with death; And c - The Indian idea of transmigration of souls along with its totemisation as the very fulcrum of the concept of punishment and reward for moral/immoral behaviour on earth, but related to an end time or absolute reckoning (Day of Judgement). The popular belief Not dogmatically theological - since ideologically untenable for lack of perceptive faculty - is the popular belief in the torment of the 'disembodied soul' after death by insatiably sadistic demons. The people do not question this superstition, indeed it is considered more credible and more fearsome than the eschatological doctrine of the Last Judgement, according to which all the souls of all the dead will be resurrected with their then purified flesh in paradise.... THE ORPHIC VERSION Although Orphism adopted the idea of the soul as an immaterial substance independent of the body, as well as the assumption of an otherworldly retribution for transgressions during earthly life, it kept itself free of the sadistic ideas of the Tibetans. The punishment consisted of forgetting the earthly life - the misdeeds, but also all those people with whom there had been emotional ties on earth, which was felt as a terrible loss. Narcissus descends Orpheus' own conception of death differs from that of the Orphic, since he thought of it as still free of the ingredient of a soul: he set out for Hades in order to be able to see and embrace his beloved in the flesh.... Such self-evident assumption of life after death in another (sub)world is - apart from its narcissistic aspect - animistic.... Orphism thus represents a complex doctrine that encompasses and gathers together the ideas of many centuries and various cultural developments. From the wrong path back to nature The myth of Orpheus also unites different historical epochs and embodies a synthesis of several legends that emerged during them: 1- that of primordial life, 2- that of totemism and 3- that of the additional narcissistic degeneration of humanity as a result of monogamy, which led to the emergence of our present society, but also to the need to explain such a process of decay. The myth of Orpheus thus does not represent the story of a real or fictitious human being, but - similar to Hesiod's Ages of Man - the story of humanity's suffering as a result of alienation from nature, and in the end the return to the endeavour to restore its original closeness to nature, as it was attempted, for example, by Epicurus... 9 What is a "Horde"? the women's group goes on a journey to conquer the coveted new territory, or to make free of rivals and enemies of art, and it must always prove itself again… The district is as large as the men's group is strong in membership. Its center is always determined by the group of seeking or resting women who have sovereign freedom of movement. By exceeding the number of 11 members by taking on the male offspring of the women's community, the mengroup is experiencing tensions, communication and action difficulties leading to internal party formation and the next full moon (ovulation) in the competition for the mating and final break of both compartments end up. The victors drive out the underlay from the territory of women. The defeated party then emigrates and becomes a 'free' team more among all the others who swarm the women's ribs to conquer or regain them by fight. In order to survive, the "natural women" who live together in different sized groups need food for themselves and for their offspring and the protection of a mengroup. But They are not looking for the protective group, only the food sources. Depending on how fertile an area is, correspondingly larger or smaller groups of women form. They remain in one place as long as the food is available in sufficient quantity. Otherwise, they wander around, together or spliting, when the food sources are poor. The mengruops look for the women's groups and compete for them or the territories in which they are or reside. The bigger the groups of women, and the more fertile the territories are, the harder they fight for them. To survive, the mengroups need food and offspring to stay strong. Thus, the most capable groups always conquer the most fertile territories in which they can most often recruit offspring, restoring the optimal size of 11 men running with young members, and where enough food is found for such large teams, while the weaker mengroups find themselves with smaller groups of women (less offspring) or none at all. Since, however, the behavior associated with ovulation occurs most frequently in the larger groups of women, the most efficient menteams also multiply the most, according to the Natural Selection Law of the best owners of genetic material. The superior mengroup then makes sole claim to the contested area or its sources of life: Food and women - chases out the inferior rivals from the field of vision, protect the offspring and the ovulating women, attacks invaders and advances when As long as the limit of 11 men has not been exceeded, the team will only fight closedly against foreign groups who desire the sources of life or the territory, or who have become aggressive (irritated by female sexual behavior). In contrast, the women's community grows indefinitely while the food is enough. If she is running short, she divides herself into appropriate groups without a fight. They only take their babies with them. The group of adolescent children never shares. It follows closed the largest group of women (in the most fertile area). Only the boys who have reached puberty leave their children's group and follow the respective men's group. 10 THE ORPHEUS COMPLEX I - The Original Orpheus The oldest legend depicts Orpheus as a pure natural man: as the son of a river, the Oiagros in Thrace. This alone is - from an animistic point of view - revealing, for it means nothing other than that he comes from a region in Thrace that was forded and fertilised by a river. The plants, animals and people that thrived there owed their life to the Oiagros; it was the father of them all. The men who grew there wandered in groups and lived nomadically as hunters. Such hunting teams were sovereign.... All this is mythically reduced to the formula that the Oiagros: Orpheus's father - was a river god, Thrace's king and lonely hunter.... The Oiagros Archipelago The area where they hunted was rocky and wild. It consisted of meadows, dotted with large groups of rocks overgrown by vegetation and shaded by gnarled oaks. Green islands that offered refuge and food to many species of animals, in a sun-drenched green sea.... The myth also offers an animistic explanation for this landscape form: Orpheus was a talented lyre player and singer. When they rested, he sang, and not only the wild animals were drawn near him, no, the vegetation also moved together to be close to his art: the trees pulled their roots out of the ground and gathered around him, remaining rooted in their new location to this day. So did the scattered rocks, and so, over time, wherever Orpheus' crew had settled, these island-like groves and groves emerged in the territory of the Oiagros.... II - The totemized Orpheus (Heroe and Priest) (Heroe and Priest) Step by step, another explanation was found for this great musical talent of Orpheus than the one that is animistically included in the harmonious, nature-loving flow of his father Oiagros: Apollo - also a divine lyre player - had fathered him, without coming into conflict with Oiagros, with Calliope, the muse of beautiful singing. Thus Orpheus inherited from her the magnificent voice and from Apollo, who also instructed him in playing, the instrument. This conception is no longer exclusively uranimistic, but already totemic, like all desires for the acquisition of superhuman qualities. The Sorcerer's Apprentice Many people have beautiful voices, as well as the talent to express feelings musically. However, the talent attributed to Orpheus was not only considered beautiful and was not only an animistic explanation for the formation of the Thracian landscape along the Oiagros, but was also thought to be magically powerful. Not only was he able to manipulate hunting prey with his art (which the sovereign crews had striven for in times of famine), but he was also able to banish misanthropic creatures and other overwhelming threats, and to perform titanic feats of strength, through the 'power of thought' alone.... Such desires presuppose the feeling of powerlessness. It is compensated by assuring oneself of the power of a strong animal or the violence of a natural event by grace of the gods and by believing the understanding, appropriation and handling of the bestowed means of power to be possible for this. 11 12 Such a development took a lot of historical time: from the mythical-uranimistic conception of Orpheus as the son of the river god Oiagros to the totemic-animistic assumption of the paternity of a supernatural god (Apollo) centuries passed. And after these two conceptions another, third legend arose: Orpheus' dismemberment by the Mainades, thus representing the singularization of the men of this hunting team. Thus the originality of the human being began to come to a final end and a completely different kind of being: the narcissistic one, to take its triumphal procession.... The isolation of the hunters led to a completely different kind of feeling of powerlessness in the children of the ('marriage') wives of these men than the totemic one, which was conditioned by the initial creeping internalization of the 'commandments' of the tribal contract. Also the new feeling of powerlessness had to be compensated by firm belief in the acquisition of superhuman qualities - how, the following legend tells about it -, but its root is narcissistic... III a - The alienated from nature (Narcissos) (Narcissus] The Argonauts legend, in which Orpheus plays a quite extraordinary role, falls in the bloom of the totemic age, namely in the Heroic Era, shortly before the beginning of the Iron Age (after Hesiod's Golden, Silver and Bronze), wherein the conflict of the totemizised primordial men with the narcissistic founders of our society reached its climax. The Argo - a ship with a crew of 50 men - sailed to Colchis in the Black Sea to capture the Golden Fleece - the hide of a taboo ram - guarded by a dragon. The Superman Without Orpheus, this enterprise, in which the most famous heroes of ancient Greece participated, would never have succeeded; it was he alone who knew how to settle the conflicts of unruly and degenerate natures, singing to them about the origin of the gods, the world and man. He banished by his art the stormy winds, calmed the troubled sea, and when at last the song of the sirens reached them (from which the cunning yet totemically fearful Odysseus made his crew plug their ears), he drowned it out with a powerful, merry song, and diverted the men from the dangerous temptation of approaching the cliffs of the isle where the cruel monsters dwelt.... And when the expedition, after many dangers, reached Colchis, again they would never have been able to seize the Golden Fleece, had not Orpheus succeeded in putting the dragon to sleep - for the first time in his life - again by playing his lyre and singing. The traveling company This Orpheus has nothing in common with the son of Oiagros. The Argonaut no longer represents a crew of nomadic hunters, but has become a participant in an expedition that was an association of strangers who had in common only the desire for adventure. This explains the conflicts they had with each other, since they completely lacked the emotional bond that was characteristic of an original team. The expedition represented an organized enterprise aimed at acquiring power and prestige. Wealth was not so much in the foreground, although according to legend they had plundered several defenseless villages. Their aspiration, therefore, was obviously fame. For primordial people, on the other hand, power, wealth and prestige were unthinkable as motives for an expedition; they did not know the substitute needs. They felt the meaning of life in their self- and speciespreserving primary needs. Also for the tribes all adaptations of the behavior (culture) and technical achievements (civilization) had only this sense and purpose... 13 The Argo was a ship for 50 oarsmen. The aim of such ship-building high performance was the existence fight and the exercise of the rule to the sea (Naumachie) : Speed and fighting strength of the super tribes, in which now since introduction of the monogamous singularity a family mass had developed. There, where these narcissistic people succeeded in seizing power, they appropriated the civilizing achievements of the overwhelmed primordial (natural) menkind: Naumachy as an instrument of power in the hands of the early versions of our destructive society. The priest The legend must be of Minoan or Mycenaean origin, both of which were typically totemic cultures and were suddenly destroyed: according to the myths by tremendous natural disasters (see Flood as well as Plato's account of the fall of Atlantis), but never without the decisive participation of that new type of man whose masses took over the goods of their creators, often demonized as winged dragons, and mixed the memory of them, like their myths, with their own. The organization of the Argonauts' enterprise is also characteristic of the Homeric account: they had in it a seer and a healer.... The threefold Orpheus was not only considered a bard, he also held pastoral qualities. The priesthood of Orpheus is a double one: insofar as he sang about the origin of the gods, the cosmos and mankind, he was a mythologist, or - in today's sense - a theologian. In this respect he is to be classified as late-totemic, as the actual founder of Orphism. But as far as he was able to exercise power over certain hostile monsters and (other) unleashed forces of nature, he already represents a witcher, who had only the phenomenon of possession in common with the sorcerers (early totemism). In their purely animistic (golden) primeval time mankind was not yet affected by the possession phenomenon, so the Orpheus of this epoch, since he did not know taboos, powerlessness and punishment fears, animated purposefully only the animals for the purpose of better nutrition: He sang to them, so that they could be hunted down more easily. Likewise the sky with its weather, in order not to freeze. Orphic Doctrine of Death The Death, a dream The important thing in the Orphic doctrine, however, is not the knowledge about the origin of all things and how to deal with them, but the phenomenon of death. The question of what comes after death is ancient. The primordial man explained it to himself as a sleep, from which one did not wake up any more. And since for him the dream phenomenon pointed to a second reality beside that of the waking, he assumed as a matter of course that his fallen asleep ones lived on in such dream world, admittedly only as long as their bodies remained. Thus one was endeavored to protect the death sleep of the members: the burial and mummification have their origin in it. This social behavior therefore represents care of the dead or service to the dead. Civilizing institutions such as the dolmens and barrows arose from the concern to protect the fallen asleep from predators such as the sun god feeding on the bodily fluids (animistic explanation of the dying of thirst & evaporation or drying phenomenon). Since the decomposition process stopped at the bones and these were buried, the relatives slumbered and dreamed then in them eternally unchanged under the earth further... 14 The feast for the dead Another possibility consisted in the incorporation of the dead; they were consumed. Thus, some of them actually remained alive in their relatives and these emotionally connected with them (- the Holy Cummunion of Christianity, for example, is based on such conception, but the human ethology knows it also in its original version among the healthy 'savages': see Friday and Robinson). It was also taken for granted that the dead could meet under the earth and form as emotionally connected small communities as they did in life. This was the case in the culture from which the legend Orpheus and Eurydice comes. The Dead Club III b - The Orphan This legend was born from the fusion of at least three independent legends. What they have in common is the place of the event: the realm of the dead, which developed from the ancient dream reality. But this realm had already become a patriarchy: in it ruled the king Hades with Persephone, his wife.... This above all - supplemented by the couple Orpheus and Eurydice - indicates that this myth is of late-Totemic origin: the Golden Age of territorially self-sufficient hordes had long since perished and the ruins of the order that emerged after it, the Titanic one, were also distributed among three brothers after fierce power struggles: Zeus ruled the earth from Olympus, Poseidon the seas and Hades the underworld. The fall of the Titans, who were considered incorrigible lawbreakers (- like Prometheus' crew, they attempted to overcome the prohibitions and commandments that had seeped into the superego from the primordial contract), represents the introduction of monogamy among the defeated rebellious groups.... Titanic, then, was the Silver Age of the overpopulation crisis that entered the state of chronicity in the Neolithic: the epoch of the equally 'indissoluble' super-tribes (mythical Stony Ones), one of which self-portrayed in the form of the monument Stonehenge, so the end of the Titans stands for the beginning of an epoch with a new political structure exercising the struggle for existence even harder: The Genea no longer consisted exclusively of hordes of sex groups, for subjugated to them lived a mass of families whose children could no longer mature. They remained - as Hesiod writes in his Anthropology - all their lives immature in spirit and under maternal care ... Gäa – Uranos Gold Gäa – Chronos Silver Athena – Zeus Bronze ‚Zeus - Hera‘ (olymp. Familie) Iron The fixation Such narcissistic people we are, so we never become independent. Without a mother, we fear dying. That is why, as adults, we become attached to a partner who is unconsciously supposed to replace the mother, and believe that if he passes away from us, we will no longer be able to live ourselves.... The myth of Orpheus and Eurydice tells about this bondage, but nothing is said about the beginning of the infatuation of the two, but about the end: the sudden separation, by the death of Eurydice. Panic-stricken by this, Orpheus decided to descend to the underworld to search for her. He was not the only one who succeeded in entering this place, now forbidden to the living. Other heroes (e.g. Heracles) also report about it, and their descriptions all coincide. All of them are free from the religious cruelty that characterizes the Asian legends. The only suffering in this 'hell' was to be separated from loved ones who continued to live above on earth, and comfort was found by the dead in the fountain of forgetfulness, the Lethe, which caused them to sink into a dreamless state. Orpheus now feared being forgotten by Eurydice and hurried after her… 15 To possess her again, he had to negotiate with the couple who ruled the realm of the dead. And they took pity on him and granted him his wish, but only on the condition that he should not look at his beloved before her return, while she was pursuing him.... Orpheus did not comply and lost Eurydice for good. The oracle How can this absurd behavior be explained? What is the meaning of the prohibition not to turn for the beloved under any circumstances? Since 2000 years one tries to answer these questions, in vain, because although they are justified questions, the enterprise of Orpheus is senseless from the beginning. Thus, his violation of the prohibition does not represent a mistake or even a logical contradiction, but the result of a consistently implemented primal impulse. The clarification of Orpheus' behavior results from the further course of the myth. IV - The self-redeemed redeemer According to this, he did not despair at all, as was so often only claimed, and nothing in the continuation of his life path justifies such an assumption. On the contrary! After these events Orpheus returned to Thrace, to the region of the river Oiagros, and as once the wild animals, the trees and the rocks had gathered around him to listen to his song, so now the men of the villages situated there gathered with him to hear his teaching and to follow it, for they did not return to their families. They left their wives, took their maturing boys with them, and, as is evident from Aeschylus' tale The Bacchae, founded self-sufficient groups of men. Thus ends the myth of Orpheus once and for all.... Orpheus among the Thracians. Vase around 440 BC. 16 The Enlightened One Orpheus' decision to renounce Eurydice, then, does not represent an error, but occurred in the realization of what the prohibition of Hades ultimately entailed. As a descendant, he had become a stranger to his primordial nature. The look back, however, was completely incompatible with his claim to mother-love substitution. Had he really wanted to keep Eurydice, he would not have become fully aware of this fixation. The prohibition to look around thus represents a warning against the need for self-knowledge and -realization, an inhibition that made him aware of his bondage, and so he decided to give up this unjustified claim, looking back once more, resisted the bargain with Hades, who remained narcissistically imprisoned in the underworld, and returned to his primordial home, where he could communicate this enlightenment to men and mature together with them.... The Apollonian / Dionysian problematic This teaching deviated completely from the one he had proclaimed as Argonaut. Because on the journey of these legendary heroes he is considered as a highly gifted follower of Dionysios, who embodies us society people in our two extremes: moral repression up to catatonia on the one hand and orgiastically violent unleashing of the pent-up drives on the other hand. Dionysius' Tragedy In these extremes Dionysius represents a tragic figure. For he had repressed his aggressive potency out of castration fear in such a way that he tried to camouflage his maleness under female clothes, and only drunk with wine, ecstatically, he could still get rid of the unbearable drive congestion. And his followers followed him, drunk and bawling and dancing (bacchants), directing their violent urge indiscriminately against animals and humans, which they tore apart and cannibalistically devoured (bacchanals/ carnival)... The apollonian emergency exit The Orphics tried to banish this syndrome (moral repression of potency and unleashing of narcissistic greed), which characterizes us society people, by the Apollonian ideal of virtue, a difficult, elitist project, which evoked the hatred of the narcissistic-dionysian masses. For this reason, Orphism withdrew and, becoming a secret doctrine, wrote its writings in code. This, in turn, contributed to the obscuration of the myth, in particular to the obscuration of the condition set by Hades not to turn around after Eurydice, in order to be able to bring her back from the underworld to the daylight... V - The Renegade Popular agitation Another Orpheus myth, in which he turns away from Dionysius' cult and towards that of Apollo, explains the persecution of the Orphic community. It was slandered as misogynistic and as wanting to introduce the discredited 'boy-love' into Thrace. Panic-stricken by such messages - intense fear of loss - the Dionysian women got drunk and attacked Orpheus and his followers, tore up their runaway husbands and sons and ate them, thus assuring themselves of their presence* forever (* that is, of the substitute potency repressed into the unconscious, instead of searching within, narcissistically-projectively externalised into the outside). 17 The Enlightener In this legend, the mythical is mixed with the historical, but what is provable and what is not? What seems certain are the 3 aspects that show Orpheus 1. as the son of Oiagros', 2. as the Argonaut and 3. lost in underworld. His return to Thrace: his apostasy (Apostasia) from the cult of Dionysius and the proclamation of a new god: Apollo, which cost him his life, can only be proven indirectly, through Aeschylus' tragedy. Aeschylus, of course, used legends in this work that were common knowledge in his time. He used them - as he did with all his dramas and tragedies - to draw attention to the political grievances in Athens. But Aeschylus was only one among many other aristocrats who sought a solution and a way out of the turmoil of the democratically governed polis. The Orphics had been engaged in this enterprise long before him. The grievances that Aeschylus and others saw were generally based on the errors of the Solonian reform, as they saw it: 'internally' the introduction of the right of inheritance to property as well as the claim to leadership for the first-born sons of the aristocracy, and 'externally' the concession to the realisation of a system of self-government (democracy) for the Athenian family mass, which had hitherto been unconditionally subject to the nobility. Solon's errors in 700 B.C. The first reform (patrilinearity, not patriarchy) practically means the total abrogation of the law of natural selection (team competition for leadership, food and the primacy of mating), which only became comprehensible to us through Darwin's theory of evolution, which led to the genetic degeneration of the descendants entitled to inherit, against which the aristocrats - all experienced cattle breeders, attentive observers of their historical models, neighbouring geneas such as Sparta and men dependent on their fighting ability - reacted in a makeshift but futile way by outlawing incest. .. The other, complementary measure of reform, in turn, was a mere concession to the family masses in an attempt to save Athens from annihilation in the chaos of a civil war: it directly enabled the consolidation and expansion of the power of this demos, its money-grubbing businessmen, megalomaniac military and superstitious priests. The fundamentalists In this field of tension, there was an increasing ideological alienation of both classes (the opposition of the Apollonian - Dionysian recognised by Nietzsche), which found expression among the people through hostility towards the nobility. The philosophers saw this development with unease; they longed for the lost concepts of value and happiness of their ancestors. Their thought and their dialogues questioned the political present and the illusions attached to it (the narcissistic striving for power, fame and wealth; belief in redemption through pious renunciation of drives), which in turn intensified the aversion of the people to the point of conflict. The democratic Areopagus declared cold war on them, whereupon the Athenian elite, including the Orphics, withdrew from the public sphere. The esotericists Their views gradually became mysteries (secret doctrines; coded parables) and have remained so to this day. For their constitution, they made use of the legends and myths surrounding Orpheus - hence their name: the Orphics. Ideologically, they distanced themselves from the narcissistic masses and their leaders, who proclaimed daily consumption for all, carnivalesque debauchery on officially fixed dates and otherwise strict obedience to the political-religious authorities as happiness and freedom. 18 Psychedelic and prehistoric happiness The popular masses paid homage to Dionysius and practised his orgiastic discharges, but were only able to achieve such ecstasy in senseless intoxication. The Orphics, on the other hand, made Helios their emblem, i.e. the sun the alias for Apollo, who was the primeval god of the Hellenes before their arrival in Greece. Helios-Apollon now had a double meaning: knowledge, because of the light, but also the ideas of happiness and value illuminated by it: both the healthy ones of the nature-loving ancestors and the narcissistic and moral ones of the demos, and in addition those that resulted from their own well-intentioned reforms. That is why Helios is new every morning and eternal darkness despite all the other stars twinkling ingeniously from afar (see also Plato's parable of the cave), were it not for the sun god in the inner sky of the brain. (Heraclitus) The ancestors of the Hellenes lived in hordes from one children- and two gendergroups, whose teams gradually formed tribes (egalitarian societies/ see C. Renfrew), always out of insight into the pressure of the surrounding scarcity of territory, in order to set out with concentrated clout on wanderings in search of new living space. Such superstructures of primal-politically allied hordes now conquered the Greek island world. Hellenes and Olympians Stopped by the Mediterranean, they settled down and became sedentary. With the subjugated natives of the area, they formed geneas (mixture of two forms of coexistence: a 'megalithic' one of leading hordes, and a subjugated one of families). The Pantheon The victorious Hellenes came to terms with the patriarchal agrarian cultures they had found as well as their myths and merged their ancestral gods they had brought with them with the Olympian family of gods of many of the Mediterranean peoples, e.g. their Apollo and his sister Artemis became children of Zeus - admittedly without taking on the patriarchal-narcissistic nature that the ancient Greeks transferred to such ideas by projection, for the Zeus of the Hellenes represents the most capable of their victorious teams ... Dionysius, however, was a foreign figure to both the Hellenes and the 'Olympic' Mediterranean cultures. He actually originated in Crete, where the Mycenaeans - a culture of ancient Greece subjugated initially by Argos and later by Sparta - adopted him. Either the Mycenaeans themselves, or the Hellenes then attributed Semele - a Mycenaean princess - to him as his mother.... Primordial error and decadence The peoples who invaded Greece in two great waves of migration (first Ionia, 1,000 years later the Dorians, among them super-tribes such as Argos and Sparta), whose union to form the mega-tribe Hellas named itself after the sun god Helios, reacted to the conditions they found in two extremely opposite ways and developed in different ways accordingly... Above all, the Athenian super-tribe - from the line of Ionia - lost its wisdom, original dynamism and contour as a result of sedentarisation and above all through Solon's reforms. And yet, until the final collapse of Hellas, at least relics of the original life remained with them: The separation of the two gender groups, which manifested itself spatially, for example, in the building of houses (a male, androkos, and a female, gynekos area), but also the self-image of politics as a purely male affair, as well as the great esteem for boys, for 19 The fruits of Solonian wisdom whose acquisition the ancestral teams had competed for the territories in which the female groups with their children resided, indicate this. Without boys, the real nuggets of the ancestral Hellenes, a team could not compensate for its battle-related losses, a fact that has been recorded in the myths as the essential difference between the Immortals, Gods, and the Mortals, Humans: teams that too rarely or never succeeded in winning boys for themselves died out.... The demonisation It was precisely this primordial behaviour, peculiar to the nobility of all Hellas, that was considered immoral by the mass of the people living in families and was degraded as misogyny and love of boys. And so it is not unreasonable to assume that Aeschylus, in view of the contemporary defamation of gender group life and his high esteem of boys, made use of the mythically transported dismemberment of Orpheus by the Mainades to refer to the persecution of the Orphic community by the Athenian masses. Thus today we know two versions of Orpheus' death: the mythical one by the Mainades and the allegorical one by the ecstatic, frenzied Bacchantes (as in Aeschylus' work), who, however, had quite different characteristics and motives than the myth about the Mainades reveals: Rutting and Hysteria The primordial Mainades did not drink wine to become intoxicated, but chewed laurel leaves, and they went into the forest to feast and dance. They were unmarried and their common husband was Pan, a phallic deity. The feast with its dancing and singing thus consisted of the rutting phenomenon (sexual provocation) that the women had undergone a cultural behavioural adjustment because of the difficult cohabitation of the teams in their tribes. In order not to unnecessarily cause the rupture of such treaties (- on the part of the defeated teams they included the concession, later called exogamy, not to copulate with the rutting women of their own tribal territory /- an agreement thus of the men purely among themselves), they retreated to a no-man's land - the forest - and in order to manage the difficult self-control (culture) of their hysterical state, they chewed a little on the leaves of their fragrant wreaths of laurel, soothing it. .. VI - The Original Death The dismemberment of Orpheus tells of the isolation of the men of a team trying to assert their sovereignty, with the sole aim of banishing the danger of their self-assertion urged by united clout against the tribal contract. Such isolation - which Plato experienced through his story of the spherical men cut up by Zeus, based on the revolt of the Promethean team - also put an end to their male sexual competition for the rutting tribal women. Since this measure was taken by the tribal council on the occasion of the periodically occurring female sexuality: the trigger (stimulus) of the competitive urge implemented team by team -, the women appear in the myth as the cause of the death of Orpheus' team and acquired on the part of posterity - like the Sirens before them - their reputation as man-hostile maenads. Orpheus' death by dismemberment is a symbol of the 'killed' team cohesion by monogamous singulariation of the men. Chronologically, however, this event does not be-long at the end of the complex mythical narrative, but before Orpheus as Argonaut (III a), so the alienation of these men from nature is the result of the dismembered team Orpheus II. 20 The plus and the minus mutants The families that emerged from the monogamously isolated men produced the narcissistic syndrome among all their children, whose oral-masochistic component (infantile bondage to a surrogate mother) some of those affected overcompensate by heroism - the root of the Argonauts. Aeschylus' tragedy of dismemberment led to the loss of the character of this momentous intervention, which had remained symbolic in the myth: instead of elaborating the introduction of monogamy among the men of a crew struggling to determine their existence and so shedding philosophical-scientific light on the symbol, he rewrote the narrative as a parable of the threat posed by the Athenian mob in the 5th century BC. The danger now motivated in a completely different way - remained, however, essentially identical: the destruction of the cohesion of the Orphics and the nobility by a power that was physically superior to them. VII - The Brothers (Dionysius and Orpheus) (Dionysius and Orpheus) The original Dionysius The 'survivor' is Dionysius, whose life story coincides with Orpheus' up to a certain point. It is said that he had horns as a child, so he was able to defend himself. The Titans, however, sharpened by Hera, pushed them off him (puberty ritual/ primal education in the totemic epoch) and - when it was no use - they agreed to cut him into pieces. Dionysius and Orpheus are thus identical in essence: both were extremely strong fighting groups of men; both were deprived of their fighting power. The Titans in this myth embody the council of the tribe carrying this out, and Hera, as the originator of the singularisation, the tribal group of women. Dionysius no. II According to the myth, Dionysius was patched up: supposedly similar to Pelops, but he did not grow up in the circle of a divine team like Pelops (therapy of the psychological damage caused by Tantalos' family), but was made the adopted son of a Cretan family that otherwise only had daughters. He wore girls' clothes, even as an adult, was wild and unpredictable, violent and destructive, and sought power. He left Crete and conquered all the countries around the Mediterranean, came to Asia Minor and even cast a spell over India. What is meant here, of course, is the spread of a certain basic attitude and the grapes from Crete, whose fermented juice - wine - disinhibits narcissistic people from their moral taming (upbringing) and - always lurking under the façade of such 'decency' makes them obviously unpredictably aggressive, as Dionysios... Narcissistic tragedy His transvestitism requires an explanation: the men of the dismembered teams were each given a wife and a plot of the tribe's land, where they now each had to grow food alone, by the sweat of their brow, for themselves, the assigned wife and their children. In the absence of the primate-specific relationship dynamics of the horde's own group of children, these children remained mentally infantile and became narcissistically fixated on their parents (... all his life the pampered boy remains still immature and dependent on maternal care in the parental home/Hesiod), but they naturally made an effort to educate them to obedience and reverence for the authorities (parents and tribal council). 21 22 23 For this, their self-assertion impulses had to be methodically fought, punished and threatened until the aggressive potency, especially of the boys, became motionless (psychical castration). The narcissistically hyperventilating sexual energy provided itself with an outlet through insatiable greed for power, prestige and wealth, which in patriarchy is to be regulated (tamed) by means of moral education. (Pedagogical progress is now fed by the hopeless project of finally 'cultivating' these substitute needs or addictions that are alien to primordial humanity: breeding in direktion of an ecologically sustainable and happiness-promoting life). The Dionysian Orpheus This pieced-together Dionysius thus represents the emotional and spiritual degeneration of the boys maturing only physically (endocrinally) in the family. His transvestitism stands for the repression of their aggressive fighting urge, i.e. for the deprivation of their manliness through lifelong mother fixation. But Dionysius II, unlike the later mass of family children, remained wild according to the myth - apparently still spared from a 'successful' taming of his narcissism - therefore unpredictably destructive. And so Silenos takes care of the boy, who was additionally struck with madness by Hera, and he grows up in a wild crowd of satyrs and mainads, whose weapon was the Thyros staff, a staff entwined with ivy and with a fir cone (vegetative seed packet) as its tip.... Patriarchal Motherly Love The care of the mad boy by Silenos (a moon god), however, does not report - as in Orpheus' after his farewell to his dead Eurydice - the return to the closeness to nature of horde life, but rather the further development of the being-distorted primal family people after the fall of the supergenea: Silenos stands for the caste of power-hungry witcher (future priest-kings) who incited the family masses, until then controlled by megalithic primordial humanity, to revolt against their creators and destroyed their culture, creating the primordial chaos with which our present society began. .. The Primitive Society The barbaric and savage crowd of satyrs and mainads in the entourage of Silenos now embodies the degenerated and seduced humanity, which, in order to be able to sustainably protect it from its own violence and to better exploit it, had to be subdued, for which the introduction of a new order was necessary. The madness of Dionysius II and his followers represents our narcissistic mass society before its subjugation by those very priestkings who abused it to abolish the old order and then issued the moral prohibitions and commandments to metaphysically blackmail and control their subjects. Thus, all phenomena in our society in which an anarchic-orgiastic unleashing of the egoistic remaining drives occurs (from the carnival processions to war) can be explained by the either not yet existing or limited abolition of the inhibiting moral education/punitive fears. They thus presuppose the narcissistic-sadomasochistic syndrome embodied by Dionysius II.... Fated companions Orpheus and Dionysios now share a similar fate, insofar as they both became victims of the dismemberment of their primordial teams. As a result, they have become narcissistically fixed in the form of their children, who are at the mercy of the family structure. This is expressed mythically in that Orpheus panics at the mere thought that Eurydice - his surrogate mother - might forget him in death and decides to follow her into the shadow realm. 24 25 Hell on earth Dionysius II was no less narcissistically fixated, and so he behaved in a similar way: when he had been adopted by the Olympian family of gods and achieved wealth and fame, he used the power of this deification (apotheosis) to bring his dead mother Semele up to him from the underworld ... Therapeutic maturation In the end, however, their paths finally diverged: Dionysius remained in the narcissistic cul-de-sac, while Orpheus decided to give up his fixation on any substitute mother symbol - not his relationship with the woman! - and return to the species' own team bond with its social commitment and sexual competition, thereby creating the prerequisite for his (post-)maturation ... Mythically, this is reported through his apostasy (apostasia) from the Dionysian 'being-there' conception, through the proclamation of a new doctrine (theory) and the founding of sovereign male groups (practice). The deprived of their male substitute potency The Bacchantes, these 'Mainades' (descendants of Pandora and the dismembered Titan Epimetheus), who were virtually begotten by Aeschylus and lived in Athens, which had in fact degenerated into patriarchy, resented Orpheus' seduction of their husbands and sons: under the pretext that the Orphic doctrine was misogynistic and its boy 'cult' paiderastic (see Aristophanes' Hétairies Comedies), they drunk with wine and fell over him, their unfaithful husbands and the rebellious patriarchal boys, killing and eating them all. Such originally mythical-symbolic cannibalism is understood by Aeschylus only in a purely allegorical way, but this does not make it any more harmless. To incorporate means nothing other than to make someone one's serf, i.e. 'defenceless-obedient body part': the purpose of moral education and the marriage contract, which was the condition for the men of the 'cutted' primordial teams to be allowed to use their individual parcels of the victorious tribe's land. The Bacchantes, however, no longer represent the group of women causally (instinctualy) involved in the latter 'solution' to an instinct-motivated revolt, but the frustrated girls, wives and mothers of the democratic masses of contemporary Athens who directed their bitterness against all the philosophers seeking a way out, such as Orphics, Socratics and Epicureans, by suspecting and slandering them. Eurydike And Eurydice, who was she? - Not much is known about her. It is said that she was a driad: a tree nymph, that she stepped on a snake and died from its bite. But however little this may be, in the context of the Orpheus myth it means a great deal. First of all, her driadic nature does not necessarily mean that she was a nymph (the term comes from the first two ages), for this word also referred to young-wed girls, which would also fit the dialogue between Hades and Persephone. So Eurydice here - since prehistoric man did not know monogamous mating - no longer represents an animistic nature symbol (women who celebrated a 'feast' among the trees in the forest), but a purely patriarchal one.... Even more significant in this context, however, is Eurydice's manner of death: the aggressively destructive circle between woman and serpent is a symbol that should be well known to many, if not all, patriarchal cultures. In the Apocalypse of John, a moon goddess appears, kicking down the head of the primordial dragon, causing it to bite her heel. 26 This symbolism represents the tragedy of the woman who subjugates her sons through moralious upbringing (kicking the head), which leads to the psychologically castrated later taking sadistic revenge on all women - by projecting the mother (Genesis 3:15). Such revenge caused the loss of autonomy (biting the heel) of the woman in patriarchy, which declared her to be the serf of the man. Thus 'woman' breeds her own oppressors.... A completely different meaning Eurydice has in the supertribe of the Spartans as a ruler in the underworld surrounded by snakes, to whom slain infants were sacrificed: This Eurydice does not stand in conflict but as an ally in the midst of a group of males (snakes) whose poison, evolved to ward off harm, is directed against certain male children. Their killing must not be interpreted as a degeneration of the life energy (libido): the purpose of this behaviour can be a natural control of births, regulation of population density. This is the case with our closest animal relatives. If they reproduce successfully, but thereby come to a spatial impasse which as such no longer leaves any possibility of emigration open - as can be seen from Jane Goodall's Chimpanzee War - the stress of overpopulation on the part of the female communities triggers infanticide and, in the case of the males, combative territorial behaviour, which in such an environment must inevitably lead to the complete annihilation of all inferior parties. Here, 'Eros' and 'Thanatos' (synthetic-analytical principle of libido/ see sketch p. 6) work together perfectly.... Why in Sparta male newborns were killed by men (snakes) and not girls, as is common in so many patriarchal cultures, can be explained by the fact that the male urge to fight evolved with the aim of carrying out a selection among his peers: Organisms unsuited to the factors of the respective econiche are thus prevented from spreading the genetic information of their mental and physical characteristics in the species. Consequently - according to the law of Natural Selection intuitively followed by all living beings - the infants should have been negative mutants, whose being like this was rationally grasped by men and excluded from the tribal community in advance, before it became a burden to themselves and the whole species. Marine snails are hermaphrodites, a life form in which the male-selective and female-reproductive functions did not evolve into two distinct, separate sexes. Once the gametes have matured sufficiently, the individuals - lured by pheromones and colours - begin to fight with each other until one of them succeeds in penetrate the other in any part of the body. The injected sperm fertilises the eggs of the defeated snail, making it 'female': instead of fighting, it lays eggs. The victor continues to fight other snails until it is itself defeated (fertilised). The more vital, the more often it passes on its genome, keeping the species adapted to the environment. Hermaphroditism often leads to particularly aggressive forms of combative function. Clearly separated sexes (specialisation) promote their 'peaceful' cooperation. Another form of euthanasia, also guided by intuition, is realised by the body of pregnant women as soon as it recognises that something is wrong with the embryos. The prerequisite for the naturalness of both possibilities, especially the male one, is the soul remaining healthy, its complete maturity and the great experience of those who perform both such 27 Horde "Medusa" surrounded by an Eleven team The Natural Selection Law, which leads to the division and emigration of the inferior team parties, was in force unhindered throughout the Golden Age, when the Earth was still largely uninhabited by hominids. It guaranteed the genetic vitality and further evolution of prehumanity. The male groups of chimpanzees behave in the same way. But their inability to agree on political treaties also shows what forms the law of selection can take when there is a crisis of overpopulation: then they must 'wage war' to remedy it.... Humanity has other possibilities, marking its magnificence, its tragedy.... The Natural28Selection Law 'abortion' and the tending of the healthy offspring. Hitler, who wanted to adopt this measure from the lore of some of the Hellenic tribal communities (Plato, for his part inspired by Sparta, discusses in the State the mixing of genetic material deep within the earth and the maintenance of genetic species vitality controlled high from heaven), thus could not but abuse it: This programme of exterminating the ‘pests of the people’ and breeding a master race was not ruled by the Law of Natural Selection, but in service of substitute needs hostile to nature (urge for power, prestige and consumption) To be able to legitimately perceive negative mutants as an intolerable burden for them and the whole species not only presupposes the full development of the human being, there must also be the pressure of an overpopulation crisis, for only the two together explain that extreme reaction of healthy aggression.... Sacrificing the lesser mutants to the underworld goddess Eurydice, however, has an additional condition, namely the equation of this female symbol with the animistic Mother Earth: the mortal remains of the infant negative mutants were offered to a deep crevice in the earth (vaginal symbol), thus again becoming components of the primordial mother - humus. It is she - according to the animistic belief of the primordial people - from whom everything arises, giving birth to and nourishing the beings walking on her. So they only gave her back what was already inherent in her before, as nourishment for the growth of the coming generations, and closed a circle that took its course from the inside of the mother's womb up 'to heaven and on the bark of our planet. Mother Earth (Gäa) stands in fertile relation to the sky (Uranos), imagined uranimistically as the winning team, whose alpha man (eye) was the sun god Helios. The rationally conscious all-seeing light of this mythical first son of truth thus cooperates symbiotically with the intuition speaking from the unconscious darkness of matter (Socratic Daimon; deity of the Delphi oracle). Both interpretations now represent the myths surrounding the name Eurydice. The vicious circle between woman and serpent stands for the distortion of the human being: the anal-sadistic urge for revenge (against the mother who has to fail in the family) as well as the oral-masochistic bondage (not only) of the woman to her self-bred oppressors, while Eurydice as the ruler of the in patriarchy unconscious (secret) underworld, surrounded by a group of serpents shielding her from harmful influences, symbolises the closeness to nature of the human being. And as contradictory, even irreconcilable as both interpretations seem, they are nevertheless entirely in the sense of the condition set by the 'king' Hades: if Orpheus wanted to continue to 'love' his Eurydice (his mother-hatred, which was immediately repressed into the unconscious, killed her by way of the symbolic snakebite), he would not have been allowed to recognise either his narcissistic-sadomasochistic nature alienated from nature or the true nature of the healthy sexes - in other words, he would not have been allowed to turn around after his substitute mother. Since he did, it can now not only be assumed that he awoke from that dream underworld and ascended into reality in order to redeem himself from narcissism through therapeutic return to the Heraclitean flowing being of his father Oiagros (the river, a meandering snake symbol), but also brought from there the model (the archetype) of the genital being of the original woman. Thus, those who listened critically to him and his gained knowledge of the original human home and began with your restoration included not only the members of future men's groups, but also those girls, women and mothers who had run away from home, who did the same, who thus wanted to sovereignly self-actualise according to their female difference and complement themselves with the team snakes ... 29 **************************** This copy represents a revision of my Orpheus Investigation. Like so many of my writings, I gave it to Sigmund B. with a request to correct it. He not only checked the grammar and spelling, but also clarified many arguments that were unclear or had fallen short, examining them in depth, richly exhausting the content of the myth of Orpheus and enriching it with additional important information. So I have decided: instead of my draft of August 1998, to offer this improved revision to those who are interested in this subject, thanking him most sincerely for his valuable contribution ... In Hamburg, on Epiphany Day 1999 APPENDIX - Orpheus and Eurydice as a source of inspiration for Western culture Orpheus and Eurydice as a source of inspiration for Western culture The versatility of the Orpheus myth has inspired everyone from Plato to Nietzsche. But it has not only inspired philosophy and art, but also theology. Like Orphism, Christianity also made use of the Orpheus myth to proclaim its teachings in a parable-like manner. This led to its contamination with foreign views, to an increasing enigmatisation of the myth.... Jesus: The earthly kingdom of heaven Obviously, the Jesus-Orpheus parallel remained, insofar as both tried to show our society the way out by forming gender groups, which cost them both their lives. However, neither their contemporaries nor the later followers (or those who thought they were) succeeded in grasping the real meaning in the formation of gender groups. The reason for this lies in the fact that they tried to understand the teaching of those to whom they referred as a religious 'message'. The Way Out - Signposts Neither the Orphics nor Jesus wanted to found a new religion, as is still taken for granted today. On the contrary ! What they wanted was: to heal humanity of its disfigurement caused by moral education and to redeem it from the fear of punishment (which is the double bottom of every religion) by establishing a new, yet ancient form of life (the horde consisting of one children- and two adult gender groups) as a counter-model to the pathogenic, patriarchal family. The Enemies of Church However, until this final solution (Last Judgement) is reached, in which all the degenerative and neurotic problems of current humanity dissolve by themselves, it continues to suffer. Thus, Jesus and also Orpheus not only put all their energies into gathering around them a small group of outsiders (including their children) suitable for their programme, but also taught and sang to them - in order to redeem them all from the fear of being punished after death for their transgressions in life - of their ideological views of existence: 30 The PsychoAnesthetists Jesus, by creating parables for them about the nature of his new and yet so old God-Father (who made rain and the sun shine without distinction for the righteous and the unrighteous alike) and thereby made them aware of their incompatibility with the strictly forbidding Jehovah, and the Orphics, by designing a guide for the underworld, with the help of which, after death - in sleep - instead of having to drink from the forgotten making Lethe, they found the source of wisdom - the Mnemosyne - and washed themselves clean of their acquired sinfulness against nature. Thus Jesus and the Orphics, relieving people of their 'fear of death', taught them to should turn around after all, in order to face their narcissistic fixation and the nature-connectedness of their true being, and free themselves from their psychosomatic blindness and paralysis. The source of salvation Inscrutable to mankind from the fall of Hellas until the development of psychoanalysis as well as the behavioural research designed by Konrad Lorenz towards the beginning and middle of our century, and for this reason actually at the mercy of pure speculation, was the symbol Eurydice. It was the theologians who most thoroughly misjudged and distorted it, while the artists were most clearly able to depict the problematic of narcissism associated with it. Dante's Divine Comedy, a masterfully staged theological work of art, unites both currents, for undoubtedly the motivation of this work coincides with Orpheus' longing for his lost Eurydice.... Dante: The Divine Comedy We know as little about Beatrice - Dante's childhood sweetheart - as we do about Eurydice. He hardly ever saw her and never spoke to her. She was the closely guarded daughter of a powerful 'money'-aristocratic family at enmity with Dante's world. She was as unattainable to him as Eurydice was to Orpheus. For Dante, who was orphaned at a very early age and could hardly remember his mother, Beatrice embodied all the idealised love of a mother. It can therefore be assumed that he, who lived in a highly cultivated circle, could have become acquainted with the myth complex surrounding Orpheus and identified with it when he composed his work, which later became world-famous as the Divine Comedy, and just as the Orphics once made use of this myth, he also resorted to its legends to express his philosophical thoughts and reflections on the course of Western culture from antiquity to the High Middle Ages, as well as his dogged criticism of society in an epic poem without equal, in addition to his longing for Beatrice. search InIn search forofthe themothers lost lost mothers And just as Orpheus once did, he also descended to the underworld, but when he reached his destination, he reversed the myth: not Beatrice was who should to follow him, but the other way round! She orders him to follow her! And she does not go back to the upper world at all, but penetrates deeper and deeper into the beyond, through Purgatory to Paradise, where she fulfils the greatest wish of the people of his time, the vision of God. How can this turn of events be explained? The walk through the occidental hell Now, although the Divine Comedy unmistakably represents a reversal of the theme, it does coincide with the processing of the myth by the Orphics, with Orpheus' turning away from his beloved Eurydice, which represents the prerequisite for the return to the primordial state of humanity - admittedly, in the High Middle Ages, this could no longer be understood as a path to salvation. The scholastic view of salvation was virtue, i.e. the complete suppression of all natural impulses in man. 31 The road of no return The Escape to front The turning away from Beatrice, on the other hand, by means of the vision of God, Dante intuitively understood correctly, but not the meaning of this demand of his unconscious (turning away from narcissistic fixation). He only knew that his bondage should change in essence. Thus he dehumanised the woman and transformed her into a deceptive symbol of salvation. At their encounter, she already embodied the theology, i.e. the (apparent) salvation-bringing doctrine of revelation of the Church. Thus, the holy 'Beatrice' - as a woman without abdomen - led the sinful Dante through the Purgatorio (mountain of purification) in order to make him worthy of entering paradise and the vision of God. In paradise, both images, the Orphic and the Dantean, coincide again, and man finds himself in the most intimate union with (redeemed) nature.... From primordial Ideas to the Übermensch Heraclitus and Plato: The Four Elements and Ideas Doctrine But also philosophy, from antiquity to the present day, has been inspired by this myth. Plato dealt with the idea of the soul and transmigration imported from India to Hellas by Pythagoras, with which the Orphics tried to further develop the ancient belief in the shadow realm located in the earth's interior, and created his greatful doctrine of ideas. Nietzsche, starting from Aeschylus, attempted to synthesise the Apollonian with the Dionysian in us social humans in order to end the alienation of the human spirit from the feelings of its body, which is at home in the animal kingdom. With these reflections, this work is to be concluded. From Faith to Knowledge In the 6th century B.C. in Greece, the good old animistic belief in a continuation of life after death as a shadow dreaming and wandering in the underworld still prevailed. Philosophers like the Pythagoreans and the Orphics dealt with the death phenomenon ideas of the surrounding cultures (Egypt, Israel, Persia, India) and discussed them in small circles, as the people were suspiciously hostile towards such foreign thoughts. They found the hypothesis of a disembodied, incomprehensible and immortal substance, which possesses all the world's wisdom and is therefore able to materialise as a soul, whereby its spirit or ego-consciousness - as long as it remains among the living as a human being of flesh and blood - seems to 'forget' this wisdom, most interesting and best suited for combating their fears of punishment, which hinder them 'totemically' in the struggle for existence - which was from the outset the conscious intention in designing the philosophy. Possibly, then, the wisdom slumbers in the human body all the time, but is apparently able to wake up again during the sleep of the body, since dreams are oracular messages that always and infallibly try to warn the ego of one of its errors, like Socrates Daimonion.... Another possibility was offered by the thought that this incomprehensible wisdom is able to wake up again not only during dreaming - when the human body goes limp - but also after death, leaving the body to possibly hatch into a newborn, wherein it spends another cycle in this world.... This transmigration doctrine originally came from India (nirvana versus maja veil of ying-yang duality = incarnated souls), in its wake many speculations about good and evil as well as punishment and reward after death, which, however, the aristocratic natural philosophers ignored because it seemed illogical to them. (A disembodied soul is incapable of feelings of happiness and suffering; moreover, they did not understand life, even as a reincarnated soul, as a punishment). 32 Eurytrice Orpheus and Adam Thinkers like Plato were interested in the well-founded core of such soul hypotheses, and so he investigated them and developed a system (epistemology, psychology, anthropology, ethics) spread over all his dialogues from the useful ones of these complex connections, while Heraclitus - who essentially did the same - left it at his short treatise of only 137 but all the more astonishing aphorisms. The mystical 'soul Basically, both regarded the immortal soul substance with its inherent worldly wisdom although it materialises into all conceivable kinds of living beings and natural events - as an entity independent of sensually perceptible appearance, which is why they attributed to it the qualities of non-limitedness and uncreatedness, as Anaximanderhad already done with his Apeiron. They thus combined the Asiatic wisdom with the Greek earthly corporeality (physis, nature) and the Hebrew Sumerian spirit, which in the beginning was immersed in the cosmic water-ocean, in which it created our planet and the celestial bodies and con-sisted of pure air, which in Greek means psyche, breath of life. Heraclitus, however, felt that Anaximander's apeiron was too weak a term, so he renamed it the Creative Principle of his noumenal Fire consisting of pure energy, and the Sumerian 'air' spirit the Ember-Wind pointing to its very origin. Plato again defined the first as formless, form-giving Dynamis and placed the souls conceived of it in two ways - symbiotically as sentient Body and thinking Spirit - in the service of nourishment, the drive to multiply and the urge for knowledge, both in plants and in animals and humans. The animistic world soul He attributed this trinity rooted in the Dynamis not only to living beings, but also to other natural phenomena and events: the rivers, the usual fire and even the planets, since they seemed to move idiosyncratically against the direction of the celestial bowl to which the remaining (fixed) stars 'stuck'. Thus the Greeks saw a kind of animal intelligence at work in all things, which is charged with tension in the opposing poles of the souls and yet vibrates beautifully in harmony (kosmein), which we would call intuition or instinct today. The spirit, on the other hand, which walks completely in the waking world, and especially its wisdom: the developed rational faculty of knowledge, which knows that it can succumb to error, was considered by them to be the privilege of the gods (including the anthropomor-phised planets) and many a god-blessed human being. This hypothesis, which for its part is idiosyncratically opposed to the 'mindless' world view of modern physics, because according to her the apparently dull laying rocks and the stars fixed on the circling celestial sphere must merely be asleep (to which worldly wisdom would therefore not be barred, indeed, they might even dreamingly participate in the shaping of the cosmos), they also saw con-firmed by the fact that the mass of the people lead an 'animal' life, waiting more or less willingly for the instructions of their truly wise leaders or those who merely pretend to be so and, judging by a superficial observation, feeling quite satisfied with it. The divines... Well, the deeper examination showed the opposite: they were not well, they even resisted their happiness and value concepts being dialectically examined. In this passive resistance to the point of active defence, although sometimes cleverly used to evade questioning by the Socratic dialectic (like the sophists), the philosophers discovered a factor that they had to assume was not foreseen in the plan of creation: for those affected, the body was no longer the temple and instrument of the divine wisdom, but was deformed into a dungeon (with the option of escape) or worse: the grave of the soul. and the zombies 33 Mother as a matrix Plato is of the opinion that behind the animalous (intuition), regardless of whether relatively moved as in the bodies of the divine planets, or relatively dormant as in the rocks, there is a principle that - as its first cause - cannot itself be subject to the eternal becoming and passing away. Before the origin of the cosmos it cannot be connected with any imagination, but at the moment of the beginning of creation it reaches into a formless mass as its object of further creation. This mass - the Sumerians assumed their cosmic freshwater ocean Apsu for the same purpose - Plato called matter (mother), and since it was fertilised from the primordial wisdom with the (pre-)gifts of space-body and spirit-time, it nourished parts of itself like foetuses from the placenta with the dimensional-moving direction, thus giving birth to the earth, the heavens and all further beings.... Such shaping of the 'raw material' into relativistic phenomena, fused with the rational direction-giving faculty (light; spirit; time), never reaches the perfection of what is to be presupposed for them (the pre-gifts) - who are evolving into self-knowing beings like us -, which is why this universe of imagination must, by its very nature, be given in retrospect (Kant) and, as it has become, also be transient again.... Only the primordial gifts of things and living beings - Plato's ideas - represent the noumenal absolute reality, which never can be found in their self-referential perfection in the relativity of our phenomenal conceptions, but can be felt and become conscious as revelations and en-lightenment that is, spiritually. Plato summarised this superordinate, immaterial realm of unconditional prerequisites in the three ideas of the true (dynamis), the good (body-matter/intuition) and the beautiful (spirit-light/ratio). His late attempt to cast them in the form of ideal numbers already hints at the modern physics' attempt to map the exchange process from energy (E) to 'inert' matter and 'nimble' light (mc²) as mathematical probability waves, In fact, however, it was Heraclitus who first succeeded in thinking of Anaximander's revelation of the coming into being and passing away of limited things in the unlimited as abstract oscillating waves in the sense of an equation that brings both sides together: Fire's exchange (=), water. But one half of this is earthly body, the other spiritual ember wind.... Physics and psychology represent possibilities inherent in this equation.As 'poles' of the soul arc stretched against each other, they can be transformed into seemingly separate fields (sciences), but in reality 'mindless' body and 'bodiless' spirit form a single continuum, just as indissoluble as Einstein's space-time. Behind them - in front of the sign of equality - there is a being that is incomprehensible and dimensional to our imagination: God as energy potential... The primordial breath of life Unlike all other systems, Heraklit's 4 elements and Plato's realm of ideas, which both are identical in essence, are antitotemic (against morality) and not narcissistic. In these 'teachings' is no place for reward and punishment according to the totemic prohibitions and commandments, neither during life nor afterwards. Evil is only that which deviates from the idea of true - either by not being good, i.e. unfit from the body, or by not being beautiful, i.e. spiritually-aesthetically imperfect - thus more a practical-theoretical problem. 34 Ursymmetrie und -bruch Vom Urknall ins Hier und Jetzt Wechselseitiger Umsatz: Der Welt gegen das Feuer und des Feuers gegen die Welt, wie beim Tausch des Goldes gegen die Waren und der Waren gegen das Gold. Heraklit griechisch bios: das Leben, die Waffe (Bogen). Der Name des Bogens ist Leben (Synthese; Zusammenkleben), sein Werk: Tod (Analyse, Zerlegen) Such truth, however, which results from the combative going together and going apart of the good and the beautiful in the same soul, is by no means only abstract, but above all creative-dynamic, indeed it represents the actual principle of life. More important still, however, is the assumption that the souls of all men, though in most of the present ones imprisoned underground and buried for life, infallibly partake of the ideas of the good and the beautiful, for the soul - congealed in the name of water, yet belonging to an equation which unceasingly causes it to arise from fire and to perish again to it - is the element to be presupposed in every thing. If the I (the spirit) could remember this flowing process as its true self and reawaken it while its body is awake, it would be absolute wisdom within itself! Mystical Dialectics This possibility fascinated Plato as it did all the philosophers of ancient Greece.He attributed this enthusiasm to the immanent longing and urge to expose oneself to this wisdom vision, and the mediating drive for this he called eros, the strongest urge of all. Thus he developed a method by means of which his consciousness succeeded in reopening itself to the inner slumbering realm of wisdom, and called it dialectics, since we are only able to exercise it in interpersonal dialogue. The unconscious gives birth to ideas into ego which have mutated imaginatively, whose logic - freedom from contradictions or detours that swallow energy senselessly - it first examines by way of discussion, testing only the most beautiful of them with regard to their goodness (practical experiment). Cosmogonic and Anthropogenic Incarnation And now, if the soul is free and in this state, before as well as after the death of the (living) beings, partaking of or identical with wisdom, what drives it to incarnate, to enter again into the body as its grave, like in so many? Is it even conceivable that such an existence withdrawn from consciousness for life - is their intention? Or is there a fatal error that might not be theirs, if infallibility is inherent primordial wisdom? These questions are preceded by another fundamental question of philosophy to which no final answer has been found to date. How can the existence of things be explained? - Plato offers two explanations for the origin of the cosmos, based on the ideas given to matter: 1. creative urge as an immanent quality of primordial wisdom. Thus, in every soul - whether as Heraclitean flow, whether as Parmenides' dynamic thinking of the rigid thought Being is - infinity incessantly concretises itself, as the splendour and fullness of the whole cosmos. And, since this dimensional phenomenality is by its very nature unsteady - indeed, only a reflection (mirror) of perfection, creation inevitably changes and passes away just as unceasingly.... God's longing for sensual experience Wisdom, however, has another reason to incarnate into the form of a human being, radiant star, atom and all other kinds of natural things, namely self-knowledge, which she - as a demiurge - is not able to achieve 'on' her self, so she has to make use of the designated angle of vision of her creation and offer it an incentive for such achievement by rewarding the cognisant with the highest conceivable feeling of happiness (Eu-demonia).... The question remains unanswered why the soul in the mass of people today, although it has the prerequisite for the realisation of its truth with each individual, remains buried alive throughout the entire incarnation phase, i.e. why not come to recognise itself through her organs of knowledge and to reward its creatures with eudaemonia. 35 The hypothesis of a fundamental incapacity of the soul for self-knowledge in some kind of matter lacking the grace of God 'by nature' offers no explanation for this state of affairs. Plato knew from his own experience that some of those souls whos seemed to have been forgotten forever in the unconscious were able to recall by means of the Socratic method of questioning and to help them resurrect into the daylight of consciousness, so he saw through the uselessness of that hypothesis and recognised the real reason: the polis citizen had become essentially ill! Healing policy The search for the causes of this illness, which he discovered in the abolition of the primordial structure of human coexistence, led to the drafting of his theory of the state, which, with a reference to the forgotten prehistory of Athens (like Atlantis'), describes a form of life that coincides astonishingly precisely with the primordial life of human beings in gender groups. And yet, again, it is not so surprising, if learn that in designing this ideal state he had taken his cue from the everyday life of the Spartans, that Dorian section in the confederacy of the Hellenes that took a very different path from the Ionians, who were more famous for their philosophers, scientists and artists, in that they reformed their life together in the sense of their ancestors and threw off all totemic ballast (for which they became famous and feared as Spartans), so that with them the natural way of life was preserved not only in the form of relics or philosophical hypotheses, but concret also in the daily struggle for existence. What Plato, like Orpheus and Jesus, intuitively and possibly even fully consciously intended with his model was the salutary reconciliation of humanity with its nature. Nietzsche: The ingenious misdiagnosis In his first work: The Birth of Tragedy, Nietzsche takes as his starting point Aeschylus' alleged attempt to fuse the Apollonian (moderate, rational) with the Dionysian (intoxicating, frenzied) in order to restore the harmony between spirit and emotion that had already been lost in Athens. This attempt was thwarted, also in Nietzsche's opinion, by Socrates' dialectical rationality, the kind of thinking that - admittedly equally misunderstood - still determines the worldview of the Occident today. Thus he took it as his life's work to re-evaluate and negate all values (nihilism).... Nietzsche's attempt to bring spirit and feeling, and thus the body (its needs that keep it vital across generations), to a consensus is of course justified. Although thinking and feeling, like God and the world, seem to be definable separately in terms of their nature and thus independent of each other, the purpose of the spirit is from the outset to direct the animal, the impulsive, the affective in the sense of the optimal use of all the soul's active forces. Purpose: self-knowledge of the soul; means: the physical creation; stimulus: the psychic-emotional eudaemonia originating from the soul's ground.... From the harmony of all 3 vectors - paraphrased by Freud in the terms of dynamics, topos and economy results the state of health and happiness of body and mind (intellect and feeling). However, this harmonisation (divine order) was misunderstood by the vast majority of contemporaries of antiquity as well as those of Nietzsche, because their feelings, their affects were perverted. Aeschylus used the divine order to refer to the natural connection 36 37 Earliest sunrise of special years North-East, at summer solstice One step inside ……. y-circle. S. page E Levantine rock art. Battle scene from Les Dogues, Spain + Original-Photo Above, the copy of a rock drawing; on the right, a top view of the central figure of Stonehenge. Skizzed are those three teams (3 times 11 menhirs, carved large stones) that founded the super tribe of Atlantis, most clearly delineated for itself the winning team Poseidon. As can be seen - or as is known from myth - this group consisted of five pairs of twins z 2 - z 11 and a man z 1 leading them ... Blue: Diorite Bluestones Purpel: Dolerite Black: Sarsen Green: Copper oxide? Bbronze weapons? Red: iron oxid; harder weapons? 6 o'clock direction, attack on Helios. The shadow that prevents the god from sinking his rays into eye sockets at the top of stone z 6 - 7 symbolises a breach of contract just as well as a hurdle imposed on Uranos’ Heaven to fertilise Mother Earth, Gäa. This achievement of the Stonehenge culture presupposes the recognition of the best direction of attack with the appropriate date: the summer solstice as the day when Helios begins to shorten its days, showing weakness. From the winter solstice onwards, the relation is reversed: Helios shoots its beams in the abovementioned eyes, sealing a new contract. A pure earthen contract symbol at p 10 > e 11 = Seal Golden & seal imprint. Both Angel are here purely of stone-body, not half of spirit-celestial light imprint 11th stone of Sarsen circle (x) The rock painting depicts the fight of a self-sufficient team (11 men, left) against an original tribe (right). The fighters on the left were usually drawn larger, so it may be assumed that they would prevail against the foreign alliance. Superiority is always expressed by enlarging the figures. Accordingly, the most carefully worked figure represents the leader of the team and its smallest member, jumping excitedly in the midst of the protective arch of 5 men, a boy who has recently escaped from his group of children. The artist must have been a member of the crew who knew them all intimately, so each figure is a genuine portrait. The enemies, on the other hand, he has rendered not only inferior but also disorganised and stereotyped, just as one grasps an alien group of which one does not even recognise the leader.... A myth makes it possible to compare the 11 stones of the large bow with the team of Zeus and the 2 times 11 stones of the small one with the 2 'brother' teams of Epi- and Prometheus. Together they formed a contractually generated equilibrium (tribe; primeval Athens), which presupposes a measurement of strength, courage, calculation and all the other talents of which the ancient rock drawing already reports... The sketch is based on findings discussed by F. Niel and others. Equipped with some important details of the surroundings - above all the Avenue which, apart from the animistically projected attack on the sky, serves the combative division of the team; the mouth of the 2 rivers; the golden angle between morning & Just as a team never counts more than 11 men, starting from a 12th to divide into two parties of, say, 6 men each, so a tribe never can count more than 22 men (2 teams), 33 (3) and so on. In the right part of drawing 16 fighters are clearly visible and another 4 are left over (unfortunately the rock is damaged, some paint is flaking off). Based on the superior number of the tribe, logically it should have won the victory, but then drawing would be meaningless. The fact that a team was able to hold its own against a tribe is the event to which prehistoric man has set an immortal monument. (Taken from the scripture Happiness and Suffering). - and a sequence of numbers which is based on the assumed maximum of members of a team, it shows in extracts only the core of the monument built in a far more complex way as a whole (see pages B and C, also Structuredynamic of an Ideal State). Thus 3 circles of holes represent 3 groups of women, vaginal symbols in the womb of the primordial mother earth, who together with the 3 teams (phallic symbols) mentioned above form 3 egalitarian hordes, mythically the gods (creators and leaders) of this culture. evening The remaining groups of men, represented by the circles x + y (30 interconnected sarsen cuboids + 58 small columns of dio-dolerite each standing on their own), were considered human beings (inferior; nonfitting mutants), because they failed to conquer one of the 3 women's territories. Those sons of the gods who did’nt come to multiply the divine themselves were the ones who told us about them. The fact that before introduction of monogamy they had to live without women, i.e. were mortal, according to Darwin's law of selection, concerns something that F. Graf considers in the context of the myth Pandora (29 ff). Moreover, the corruption of their descendants caused by the monogamous family makes it understandable why Plato's Atlantis, what serves him as an ideal state and model of the healthy soul, actually perished: See the son of a god Gilgamesh in The Primordial Fallacy, chap. The Stonemen: one of the biblically praised heroes of prehistory who destroyed the megalithic cultures.... This is also the image of a tactical formation, as it results from the basic figure of the circle (symmetrical all-round protection, 'passive' on all sides at the same time), as soon as a group set up in this way recognises an approaching attacker and begins to defend itself against him. This formation now is also expressed by Stonehenge, where the stones of the great arch first aim at Helios, according to a primal belief the alpha male or the eye of the all-seeing sky, the first ever victorious team. After several thousand years of constant human multiplication, growth and fusion of the small primitive tribes into the mighty super tribes of the end of the Stone Age, this arch, together with the now guardian small one, represents the centre of a culture in which probably about 7oo teams got along. -A- of desires and needs, not at all to the destructive impulses of the Polisians, who had already become his worst enemy. Despite their pronounced egoism, however, they were a constant danger not only to him but also to themselves and their own kind. Until the redemption of humanity from such disfigurement, the function of its reason could only consist of taming the bestiality of feelings and affects, fighting them from above and rendering them harmless to the outside world (repression) - an almost impossible task for the individual, which is why a super-structure had to be created which, in defiance of everyone's egoism, decreed that they should live together and punished all excesses that endangered it. Without this supremacy of the polis, the family mass fell into chaos, into murderous, destructive barbarism. The task of the original polis was to design just solutions for all existential problems, to realise them and to preserve them as long as they proved their worth. But this governmental structure - consolidated in mythical Athens from the original contract of three teams (Zeus vis-à-vis the Titans Epi- and Prometheus)- fell into the hands of unscrupulous egoists who abused their power. The artists and philosophers looked for a way out. Aeschylus warned against rebelling against the divine world order, the philosophers researched the origins of human degeneration in order to reverse it. They exposed the contemporary value and happiness concepts of the polis as pathogenic, wrong, and called on them to draw consequences. This project began with the Orphics and ended with the Socratics (Plato, Aristotle). Hellas finally collapsed. We Westerners are still sitting around on the ruins today, looking for the origin of our tragedy.... Divine primordial order and demonic urge Unlike Aeschylus, Nietzsche did not have in mind the Heraclitean logos of the divine flowing natural law, but the morally repressed drive energy accumulating in the unconscious, which inwardly torments and frightens the social man, since its exercise was punished by childhood education and is punishable. Not knowing the psychoanalytical explanation of this phenomenon, he believed (like Schopenhauer) that this pressure was identical with the incessant, irrational, blind and dull, but also justified, urge of the soul's primal ground in the human body, dependent on rational cognition and guidance; for what he was able to notice beyond that was only that our reason - having been warned and made fearful by internalised education - permanently devalues and fights this tireless self-assertion and creative urge of our soul. Nietzsche wished to change such an intolerable state, to abolish it, but not by unilaterally unleashing the drive: a powerful, self-aware reason should guide and direct this urge. This presupposes a radical rethinking, a reassessment of all values imposed by moral education, i.e. a new ethics, which he developed in his works (Zarathustra; Beyond Good and Evil; The Will to Power). In his case, this led to the radical condemnation of occidental rationalism, including Socrates, whom he mistook as its originator. Nietzsche was never able to realise the synthesis of a demonic (Dionysian) and a selfdetermined, self-responsible (Apollonian) power. He remained trapped in his own neurotic fetters. Finally, he took refuge in psychosis... In any case, such a project - at least as he imagined it - would have been impossible to realise. What Nietzsche means by the superman freed from all pressure consists merely of the complete unleashing of narcissism, in that the ego frees this syndrome from the morally castrating imprints of the superego (the consequence of childhood education). Such a state is mythically embodied by the young Dionysius, struck with madness by Hera. 38 The conception of power of such narcissistic-amoral monsters consists only of the egoistic-egocentric, ruthless urge to provide immediate satisfaction for one's own childish desires and needs (ecstatic-orgiastic behaviour). The reason of such people - who know no compassion, since this presupposes the suspension of narcissistic fixation - comes into the service of such a will to power. The Apollonian-Dionysian synthesis assumed by Nietzsche cannot be realised without the abolition of the narcissistic/sadomasochistic syndrome (psychic post-maturation). This syndrome, in its most diverse gravity, underlies our whole society. Without inhibiting morals, the person concerned would be declared insane (fashionable: borderline). Depending on the case, he would be rendered harmless or shunned, i.e. he would have no means of satisfying his excessive desires. Dionysian carnivals/wars only take place with permission, under higher control, or are captured, otherwise they degenerate into anarchic-chaotic, autocannibal orgies to the detriment of those for whom they are committed (the revolution eats its children). Completed 28. 08. 1998 Post-production completed New Year's morning 1999 39