Burrough's Cut Up Method and CCRU

[kFoyauextlH]

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

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Under Mago, Carthage established itself as the dominant Phoenician military power in the western Mediterranean. It remained economically dependent on Tyre, but acted increasingly independently. One of Mago's political achievements was an alliance with the Etruscans against Ancient Greece. This alliance lasted until around the time when Rome expelled the Etruscan kings.[3] He was also active in Sicily.[5]

In 546 BC, Phocaeans fleeing the Persian invasion established Alalia in Corsica (Greeks had been settled there since 562 BC), and began preying on Etruscan and Punic commerce. Between 540 and 535 BC, a Carthaginian-Etruscan alliance had expelled the Greeks from Corsica after the Battle of Alalia. The Etruscans took control of Corsica, and Carthage concentrated on Sardinia, ensuring that no Greek presence would be established in the island. The defeat also ended the westward expansion of the Greeks for all time.

A war with Hellenic Massalia followed. Carthage lost battles but managed to safeguard Phoenician Spain and close the Strait of Gibraltar to Greek shipping,[6] while Massalians retained their Spanish colonies in Eastern Iberia above Cape Nao.[7] Southern Spain was closed to Greeks. Carthaginians in support of the Phoenician colony of Gades in Spain[8] also brought about the collapse of Tartessos in Spain by 530 BC, either by armed conflict or by cutting off Greek trade. Carthage also besieged and took over Gades at that time. The Persians had taken over Cyrene by then, and Carthage may have been spared a trial of arms against the Persian Empire when the Phoenicians refused to lend ships to Cambyses in 525 BC for an African expedition. Carthage may have paid tribute irregularly to the Great King. It is not known if Carthage had any role in the Battle of Cumae in 524 BC, after which Etruscan power began to wane in Italy.
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https://en.wikipedia.org/wiki/Early_Muslim_conquests

https://upload.wikimedia.org/wikipedia/ ... p.vp9.webm

The name Carthage (/ˈkɑːrθɪdʒ/ KAR-thij) is the Early Modern anglicisation of Middle French Carthage /kartaʒə/,[12] from Latin Carthāgō and Karthāgō (cf. Greek Karkhēdōn (Καρχηδών), as well as Karkhadōn (Καρχαδών), and Etruscan *Carθaza) from the Punic qrt-ḥdšt (𐤒𐤓𐤕 𐤇𐤃𐤔𐤕‎) "new city", implying it was a "new Tyre".[14][better source needed] The Latin adjective pūnicus, meaning "Phoenician", is reflected in English in some borrowings from Latin – notably the Punic Wars and the Punic language.

The Modern Standard Arabic form Qarṭājⓘ (قرطاج) is an adoption of French Carthage, replacing an older local toponym reported as Cartagenna that directly continued the Latin name.[15] It also traces back to the Punic name "Qart-ḥadašt", meaning "new city".

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Carthage was one of the largest cities of the Hellenistic period and was among the largest cities in preindustrial history. Whereas by AD 14, Rome had at least 750,000 inhabitants and in the following century may have reached 1 million, the cities of Alexandria and Antioch numbered only a few hundred thousand or less.[16] According to the history of Herodian, Carthage rivaled Alexandria for second place in the Roman empire.[17]
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As confirmed by archaeological excavations, Carthage was a "creation ex nihilo", built on 'virgin' land, and situated at what was then the end of a peninsula. Here among "mud brick walls and beaten clay floors" (recently uncovered) were also found extensive cemeteries, which yielded evocative grave goods like clay masks. "Thanks to this burial archaeology we know more about archaic Carthage than about any other contemporary city in the western Mediterranean." Already in the eighth century, fabric dyeing operations had been established, evident from crushed shells of murex (from which the 'Phoenician purple' was derived). Nonetheless, only a "meager picture" of the cultural life of the earliest pioneers in the city can be conjectured, and not much about housing, monuments, or defenses.[24][25] The Roman poet Virgil (70–19 BC) imagined early Carthage, when his legendary character Aeneas had arrived there:

"Aeneas found, where lately huts had been,
marvelous buildings, gateways, cobbled ways,
and din of wagons. There the Tyrians
were hard at work: laying courses for walls,
rolling up stones to build the citadel,
while others picked out building sites and plowed
a boundary furrow. Laws were being enacted,
magistrates and a sacred senate chosen.
Here men were dredging harbors, there they laid
the deep foundations of a theatre,
and quarried massive pillars... ."[26][27]
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Considering the importance of the Byrsa, the citadel area to the north,[33] our knowledge of it is patchy. Its prominent heights were the scene of fierce combat during the fiery destruction of the city in 146 BC. The Byrsa was the reported site of the Temple of Eshmun (the healing god), at the top of a stairway of sixty steps.[34][35] A temple of Tanit (the city's queen goddess) was likely situated on the slope of the 'lesser Byrsa' immediately to the east, which runs down toward the sea.[36] Also situated on the Byrsa were luxury homes.[37]

South of the citadel, near the cothon was the tophet, a special and very old cemetery, which when begun lay outside the city's boundaries. Here the Salammbô was located, the Sanctuary of Tanit, not a temple but an enclosure for placing stone stelae. These were mostly short and upright, carved for funeral purposes. The presence of infant skeletons from here may indicate the occurrence of child sacrifice, as claimed in the Bible and Greco-Roman sources, although there has been considerable doubt among archeologists as to this interpretation and many consider it simply a cemetery devoted to infants.[38] Probably the tophet burial fields were "dedicated at an early date, perhaps by the first settlers."[39][40] Recent studies, on the other hand, indicate that child sacrifice was practiced by the Carthaginians.[41][42] According to K.L. Noll, many scholars believe that child sacrifice took place in Carthage.[43]

Between the sea-filled cothon for shipping and the Byrsa heights lay the agora [Greek: "market"], the city-state's central marketplace for business and commerce. The agora was also an area of public squares and plazas, where the people might formally assemble, or gather for festivals. It was the site of religious shrines, and the location of whatever were the major municipal buildings of Carthage. Here beat the heart of civic life. In this district of Carthage, more probably, the ruling suffets presided, the council of elders convened, the tribunal of the 104 met, and justice was dispensed at trials in the open air.[44][45]

Early residential districts wrapped around the Byrsa from the south to the north east. Houses usually were whitewashed and blank to the street, but within were courtyards open to the sky.[46] In these neighborhoods multistory construction later became common, some up to six stories tall according to an ancient Greek author.[47][48] Several architectural floorplans of homes have been revealed by recent excavations, as well as the general layout of several city blocks. Stone stairs were set in the streets, and drainage was planned, e.g., in the form of soakaways leaching into the sandy soil.[49] Along the Byrsa's southern slope were located not only fine old homes, but also many of the earliest grave-sites, juxtaposed in small areas, interspersed with daily life.[50]

Artisan workshops were located in the city at sites north and west of the harbours. The location of three metal workshops (implied from iron slag and other vestiges of such activity) were found adjacent to the naval and commercial harbours, and another two were further up the hill toward the Byrsa citadel. Sites of pottery kilns have been identified, between the agora and the harbours, and further north. Earthenware often used Greek models. A fuller's shop for preparing woolen cloth (shrink and thicken) was evidently situated further to the west and south, then by the edge of the city.[51] Carthage also produced objects of rare refinement. During the 4th and 3rd centuries, the sculptures of the sarcophagi became works of art. "Bronze engraving and stone-carving reached their zenith."[52]

Due to the Roman's leveling of the city, the original Punic urban landscape of Carthage was largely lost. Since 1982, French archaeologist Serge Lancel excavated a residential area of the Punic Carthage on top of Byrsa hill near the Forum of the Roman Carthage. The neighborhood can be dated back to early second century BC, and with its houses, shops, and private spaces, is significant for what it reveals about daily life of the Punic Carthage.[55]

The remains have been preserved under embankments, the substructures of the later Roman forum, whose foundation piles dot the district. The housing blocks are separated by a grid of straight streets about 6 m (20 ft) wide, with a roadway consisting of clay; in situ stairs compensate for the slope of the hill. Construction of this type presupposes organization and political will, and has inspired the name of the neighborhood, "Hannibal district", referring to the legendary Punic general or sufet (consul) at the beginning of the second century BC. The habitat is typical, even stereotypical. The street was often used as a storefront/shopfront; cisterns were installed in basements to collect water for domestic use, and a long corridor on the right side of each residence led to a courtyard containing a sump, around which various other elements may be found. In some places, the ground is covered with mosaics called punica pavement, sometimes using a characteristic red mortar.

Accordingly, the Greek author and compiler Diodorus Siculus (fl. 1st century BC), who enjoyed access to ancient writings later lost, and on which he based most of his writings, described agricultural land near the city of Carthage c. 310 BC:

It was divided into market gardens and orchards of all sorts of fruit trees, with many streams of water flowing in channels irrigating every part. There were country homes everywhere, lavishly built and covered with stucco. ... Part of the land was planted with vines, part with olives and other productive trees. Beyond these, cattle and sheep were pastured on the plains, and there were meadows with grazing horses.[72][73]
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https://en.wikipedia.org/wiki/Salting_t ... h#Carthage

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Carthage
edit

At least as early as 1863,[7] various texts have claimed that the Roman general Scipio Aemilianus plowed over and sowed the city of Carthage with salt after defeating it in the Third Punic War (146 BC), sacking it, and enslaving the survivors. The salting was probably modeled on the story of Shechem. Though ancient sources mention symbolically drawing a plow over various cities and salting them, none mention Carthage in particular.[3] The salting story entered the academic literature in Bertrand Hallward's chapter in the first edition of the Cambridge Ancient History (1930), and was widely accepted as factual.[8] However, there are no ancient sources for it and it is now considered apocryphal.[1][9][8]
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When Pope Boniface VIII destroyed Palestrina in 1299, he ordered that it be plowed "following the old example of Carthage in Africa", and salted.[8] "I have run the plough over it, like the ancient Carthage of Africa, and I have had salt sown upon it ..."[10] The text is not clear as to whether he thought Carthage was salted. Later accounts of other saltings in the destructions of medieval Italian cities are now rejected as unhistorical: Padua by Attila (452), perhaps in a parallel between Attila and the ancient Assyrians; Milan by Frederick Barbarossa (1162); and Semifonte by the Florentines (1202).[11]
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In Spain and the Spanish Empire, salt was poured onto the land owned by a convicted traitor (often one who was executed and his head placed on a picota, or pike, afterwards) after his house was demolished.[13][14]
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This was done in Portugal as well. The last known event of this sort was the destruction of the Duke of Aveiro's palace in Lisbon in 1759, due to his participation in the Távora affair (a conspiracy against King Joseph I of Portugal). His palace was demolished and his land was salted.[15] A stone memorial now perpetuates the memory of the shame of the Duke, where it is written:

In this place were put to the ground and salted the houses of José Mascarenhas, stripped of the honours of Duque de Aveiro and others ... Put to Justice as one of the leaders of the most barbarous and execrable upheaval that ... was committed against the most royal and sacred person of the Lord Joseph I. In this infamous land nothing may be built for all time.[16]
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In the Portuguese colony of Brazil, the leader of the Inconfidência Mineira, Tiradentes, was sentenced to death and his house was "razed and salted, so that never again be built up on the floor, ... and even the floor will rise up a standard by which the memory is preserved (preserving) the infamy of this heinous offender ..."[17] He suffered further indignities, being hanged and quartered, his body parts carried to various parts of the country where his fellow revolutionaries had met, and his children deprived of their property and honor.[17][18][19][20]
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An ancient legend recounts that Odysseus feigned madness by yoking a horse and an ox to his plow and sowing salt.[21]
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https://en.wikipedia.org/wiki/Shechem

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Shechem was an ancient commercial center due to its position in the middle of vital trade routes through the region.[citation needed] An old "Way of the Patriarchs" trade route runs in the north–south direction.[citation needed]
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https://en.wikipedia.org/wiki/Way_of_the_Patriarchs

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During the Hellenistic and Roman periods, Shechem was the main settlement of the Samaritans, whose religious center stood on Mount Gerizim, just outside the town.
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After Gideon's death, Abimelech was made king (Judges 9:1–45). Jotham, the youngest son of Gideon, made an allegorical speech on Mount Gerizim in which he warned the people of Shechem about Abimelech's future tyranny (Judges 9:7–20). When the city rose in rebellion three years later, Abimelech took it, utterly destroyed it, and burnt the temple of Baal-berith where the people had fled for safety.
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https://en.wikipedia.org/wiki/Baal_Berith

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In his euhemeristic account of the Phoenician deities, Sanchuniathon says that a certain Elioun, called also "the Most High", and a female named Berouth or Beruth dwelt in the neighbourhood of Byblos, on the coast of present-day Lebanon. They had two children—a male called Epigeius/Autochthon/Sky and a daughter called Earth. Because of the latter pair's beauty, the sky and the earth, respectively, were named after them. According to Sanchuniathon it is from Sky and Earth that El and various other deities are born, though ancient texts refer to El as creator of heaven and earth. A relationship with Hebrew bərīt ("covenant") or with the city name Beirut have both been suggested for Beruth. However, Robert R. Stieglitz showed how Berouth is best connected to bʾrôt, a name for the primordial sea, tehom.[5]
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R tradition equates Baʿal Berith with Beelzebub, "the lord of flies," the god of Philistine Ekron (2 Kings 1:2).[6] He was worshipped in the shape of a fly; and J tradition states that so addicted were the J to his cult that they would carry an image of him in their pockets, producing it, and kissing it from time to time. Baʿal Zebub was called Baʿal Berith because such J might be said to make a covenant of devotion with the idol, being unwilling to part with it for a single moment.[7] According to another conception, Baʿal Berith was an obscene article of idolatrous worship, possibly a simulacrum priapi.[8] This is evidently based on the later use of the word "berit" to refer to circumcision.[6]
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On a later sojourn, two sons of Jacob, Simeon (Shimon) and Levi, avenged their sister Dinah's abduction and r*pe by "Shechem the son of Hamor the Hivite, the prince of the land" of Shechem. Jacob's sons said to the Shechemites that if "every male among you is circumcised, then we will give our daughters to you and take your daughters to ourselves."[25] Once the Shechemites agree to the mass circumcision, however, Jacob's sons except for Joseph exploit the following soreness, with Shimon and Levi massacring all of the city's men, and the rest robbing their treasures, and stealing their women.[26] This eventually leads to Shimon and Levi not getting a blessing from Jacob for betraying his trust, hurting innocents, misusing religious rites and endangering their tribe to the wrath of neighbouring people.
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Circumcision connection to Covenants or Contracts and Circumcision and "berith".

https://en.wikipedia.org/wiki/Byleth_(Fire_Emblem)

https://the-demonic-paradise.fandom.com/wiki/Berith

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Berith was the chief secretary of Hell, head of its public archives, and the demon who tempted men to blasphemy and murder. When seated among the princes of Hell, he was usually seen as the Grand pontiff for Order of the Fly. As a demon, he serves as a master of ceremonies, he notarizes Pacts with the Devil. He is respectful and worshipped by alchemists and necromancers.
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He rides a gigantic red horse and burns those without manners. He is depicted as a knight or soldier wearing red armour and a golden crown wielder either a sword, lance or trident, according to other grimoires his skin is red too.
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That is the special dye associated with the Phoenicians and which is connected to all their various names, like Canaanite:

https://www.abarim-publications.com/Meaning/Canaan.html

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

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Tyrian purple (Ancient Greek: πορφύρα porphúra; Latin: purpura), also known as royal purple, imperial purple, imperial dye, or simply tyrian, is a reddish-purple natural dye. The name Tyrian refers to the city of Tyre in ancient Phoenicia (modern-day Lebanon). It is secreted by several species of predatory sea snails in the family Muricidae, rock snails originally known by the name Murex (Bolinus brandaris, Hexaplex trunculus and Stramonita haemastoma).
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https://upload.wikimedia.org/wikipedia/ ... hed%29.jpg

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

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Citing the Book of Revelation 2:12-13 in the Christian Bible, many scholars have argued that the Pergamon Altar is the "Seat of Satan" mentioned by John the Apostle in his letter to the church at Pergamon.[2]
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https://www.foundationsforfreedom.net/T ... _Ez28.html

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"Thus says the Lord GOD, "You had the seal of perfection, Full of wisdom and perfect in beauty. 13 "You were in Eden, the garden of God; Every precious stone was your covering: The ruby, the topaz, and the diamond; The beryl, the onyx, and the jasper; The lapis lazuli, the turquoise, and the emerald; And the gold, the workmanship of your settings and sockets, Was in you. On the day that you were created They were prepared. 14 "You were the anointed cherub who covers, And I placed you there. You were on the holy mountain of God; You walked in the midst of the stones of fire. 15 "You were blameless in your ways From the day you were created, Until unrighteousness was found in you. 16 "By the abundance of your trade You were internally filled with violence, And you sinned; Therefore I have cast you as profane From the mountain of God. And I have destroyed you, O covering cherub, From the midst of the stones of fire. 17 "Your heart was lifted up because of your beauty; You corrupted your wisdom by reason of your splendor. I cast you to the ground; I put you before kings, That they may see you." (Ezekiel 28:12-17)

The prophet used a description of the devil to identify the sins of the city kingdom of Tyre. Tyre did not exist during the Garden of Eden. We know, though, of one stealthy creature that was there: the serpent. He deceived Eve. Adam assented to the evil one's plan contrary to what God the Maker had said. Let's note what Ezekiel 28:12-17 says about this evil one.
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https://www.foundationsforfreedom.net/T ... s5_19.html

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

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Long regarded as a "lost" civilization due to the absence of native historical accounts, the Phoenicians became better understood only after the discovery of inscriptions in the 17th and 18th centuries. Since the mid-20th century, archaeological research has revealed their significance in the ancient world.[13] Their most enduring legacy is the development of the earliest verified alphabet, derived from the Proto-Sinaitic script,[14] which spread across the Mediterranean and gave rise to the Greek alphabet, which in turn gave rise to the Latin and Cyrillic scripts, as well as influencing Syriac and Arabic writing systems.[15][16] They also contributed innovations in shipbuilding, navigation, industry, agriculture, and governance. Their commercial networks played a foundational role in the economic and cultural development of classical Mediterranean civilization.[17][18]
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Obelisks at Karnak contain references to a "land of fnḫw", fnḫw being the plural form of fnḫ, the Ancient Egyptian word for 'carpenter'. This "land of carpenters" is generally identified as Phoenicia, given that Phoenicia played a central role in the lumber trade of the Levant.[24] As an exonym, fnḫw was evidently loaned into Greek as φοῖνιξ, phoînix, which meant variably 'Phoenician person', 'Tyrian purple, crimson' or 'date palm'. Homer used it with each of these meanings.[25] The word is already attested in Linear B script of Mycenaean Greek from the 2nd millennium BC, as po-ni-ki-jo. In those records, it means 'crimson' or 'palm tree' and does not denote a group of people.[26] The name Phoenicians, like Latin Poenī (adj. poenicus, later pūnicus), comes from Greek Φοινίκη, Phoiníkē. According to Krahmalkov, Poenulus, a Latin comedic play written in the early 2nd century BC, appears to preserve a Punic term for the Phoenician/Punic language which may be reconstructed as Pōnnīm,[27] a point disputed by Joseph Naveh, a professor of West Semitic epigraphy and palaeography at the Hebrew University.[28]
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https://uscatholic.org/articles/202205/ ... carpenter/

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

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Language is a structured system of communication that consists of grammar and vocabulary. It is the primary means by which humans convey meaning, both in spoken and signed forms, and may also be conveyed through writing.
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https://en.wikipedia.org/wiki/Structure

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A structure is an arrangement and organization of interrelated elements in a material object or system, or the object or system so organized.[1] Physical structures include artifacts and objects such as buildings and machines and natural objects such as biological organisms, minerals and chemicals. Abstract structures include data structures in computer science and musical form. Types of structure include a hierarchy (a cascade of one-to-many relationships), a network featuring many-to-many links, or a lattice featuring connections between components that are neighbors in space.
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https://en.wikipedia.org/wiki/Virus

https://morgridge.org/community/teachin ... structure/

https://www.ebsco.com/research-starters ... le-viruses

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

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George Burroughs (c. 1652 – August 19, 1692) was a non-ordained Puritan preacher who was the only minister executed for witchcraft during the course of the Salem witch trials. He is remembered for reciting the Lord's Prayer flawlessly moments before his execution, something that was believed a witch could never do.
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https://i.ebayimg.com/images/g/V34AAOSw ... -l1200.jpg

https://www.washingtonindependentreview ... n-ginsberg

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Never get into an argument with the Devil. He always wins.

“Satan...will argue and argue and argue and argue and argue, round and round and round and round and round in circles. You never get anywhere in so far as moving anything, or changing anything. The point of an argument is to keep something in place. Never to move it or change it,” Burroughs says, gazing a supermarket tabloid.

"Is that a trick photograph? Of a two-headed guard dog bred by cops," asks Ginsberg.
"Oh my God look at that," Burroughs says.

This is the sort of discourse that occurs when two of the founding fathers of the Beat movement are hanging out together for a few days.

In March of 1992, William S. Burroughs enlisted the services of a Navajo shaman, Melvin Betsellie, to perform an exorcism to extract “the Ugly Spirit,” a demon Burroughs believed led him to fatally shoot his wife, Joan Vollmer Burroughs, during a booze-infused game of “William Tell” on September 6, 1951, in Mexico.

The event had haunted him for four decades and also set his course to becoming one of most influential writers and cultural icons of his generation. In the introduction of his novel, Queer, Burroughs wrote, “I am forced to the appalling conclusion that I would never have become a writer but for Joan’s death...the death of Joan brought me in contact with the invader, the Ugly Spirit, and maneuvered me into a lifelong struggle, in which I have had no choice except to write my way out.”

The exorcism coincided with the upcoming U.K. release of “Naked Lunch,” David Cronenberg's film adaptation of Burroughs' seminal novel. Ginsberg agreed to visit his old friend and literary brother at Burroughs' Lawrence, Kansas, home for the purpose of conducting a short interview for the London Observer. Over the course of five days, March 18 to March 22, Ginsberg recorded the proceedings, amassing 11 90-minute cassettes with more than 16 hours of kaleidoscopic chitchat.

While a brief excerpt appeared in the Observer, Don't Hide the Madness: William S. Burroughs in Conversation with Allen Ginsberg, edited by Steven Taylor, marks, for the first time, the massive exchange bound in a single text. Taylor, a musician and poet, was asked by Ginsberg to transcribe the tapes following the Burroughs visit. When he completed the task, Taylor, who collaborated with Ginsberg for more than 20 years, had more than 300 pages.

Divided into 22 chapters titled in correspondence to the tapes, the book is a literal transcription reading like a very long play, or interview, as it were, with Burroughs identified as WSB and Ginsberg as AG. There are starts and stops and stutters, which may give readers a bit a confusion. But that is one of the charms of the work. As Taylor points out in his introduction, “What is given here is a casual conversation between friends and a formal, written text.”

As would be expected, there is much discussion among the participants of Naked Lunch — both the novel and the film — as well as other works that offer insight into the literary process and influences that draw in an array of authors and artists such as Jack Kerouac, who, along with Ginsberg, went to Tangiers to assist Burroughs with editing the novel, first published in 1959. And Brion Gysin, who introduced Burroughs to the cut-up technique which he applied to his writing:

WSB: Every time you look out the window or walk down the street, your consciousness is cut by random, seemingly random...
AG: OK, this idea of the collage or cutup being closer to perception, was that Brion's idea or your evolution and rationale for it?
WSB: Oh...both, both, both.
AG: I mean, you've extended the thought of it, elaborated the…
WSB: It is closer to the facts of one's perception. Life is a cutup. And to pretend that you write or paint in a timeless vacuum is simply...not...true...
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https://www.mainememory.net/sitebuilder ... ?use_mmn=1

That looks so similar to the Al-Idrisi maps.

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New England Puritans believed that the wilderness was the natural habitat of the devil. Since Native-Americans belonged to the wilderness, their familiarity with the ways of the devil seemed obvious to the settlers.

The great concern of the Puritans for any captive was that exposure to Indian culture would make a friend or family member susceptible to the devil, or to those agents of the devil, the French priests. Cotton Mather noted in his work, Magnalia Christi Americana, that many more people died of contagious disease than in attacks by or on Indians, yet it was capture and to a lesser extent death, at the hands of Native-Americans that inspired tremendous dread.

Indian conflicts, disease, and the presence of the devil proved that people needed to work harder at godliness.

Relations with the Indians ebbed and flowed from the first days of exploration, as the Native-Americans and the European settlers became acquainted with each other’s cultural imperatives. The dawning realization among the New England tribes, that for the English, land had “become as gold” as Roger Williams had predicted, insured violence as the Indians struggled to maintain control of their resources.

The great fears regarding this violence spread organically through the populations of New England towns. Many of the conflicts of King Philip’s War in 1675 and 1676 took place in and around the towns of eastern Massachusetts, but the attacks reverberated throughout New England.

The death of King Philip gave eastern Massachusetts a measure of peace, but clashes continued off and on for many decades in Maine, keeping alive the memories of the earlier conflict. Reminiscences and stories continued to pass in letters, from the mouths of refugees, including Burroughs and his congregants from Maine, in tales told by older generations, and in the many published accounts of the war.

Despite the relative success of the Indians in driving out settlers from Maine in 1676 and again around 1690, after a few years the desire to accumulate land took precedence over fear as New Englanders attempted resettlement of contested areas. Some New Englanders saw it as their duty to populate and tame the wilderness, regardless of the danger of getting too far way from the established churches of Massachusetts and too close to the devil and the Indians in the wilderness.

A new town felt safer from harm, once they were able to lure a minister to join the community. More than one published captivity narrative presented capture and the death of family members as punishment from God for living too far away from a church and minister. The willingness of communities to hire the unordained George Burroughs illustrates the desire of some to have at least some access to regular religion.

Those New Englanders who took the settlement of the frontier as an opportunity to get away from the steady diet of sermons and interfering neighbors may not have been happy about the encroaching religious culture. Some of these nonconformers belonged to other religious sects; some simply wanted more space.

However, the repeated attacks by Indians forced many back to towns where they carried their fears and stories of Indian wars to people already afraid. Land speculation, some said, had encouraged the non-faithful and opened them all to divine retribution.

Indian conflicts were but one of the ways that divine anger punished the settlers. Outbreaks of supernatural occurrences likewise proved that people had become corrupted by contact with the devil.

In Maine and New Hampshire, the years between the end of King Philip’s War in 1676 and the outbreak of King William’s War, several incidents of rock throwing or lithobilia were attributed to the devil. Many people believed the rocks essentially threw themselves.

Those New Englanders who took the settlement of the frontier as an opportunity to get away from the steady diet of sermons and interfering neighbors may not have been happy about the encroaching religious culture. Some of these nonconformers belonged to other religious sects; some simply wanted more space.

However, the repeated attacks by Indians forced many back to towns where they carried their fears and stories of Indian wars to people already afraid. Land speculation, some said, had encouraged the non-faithful and opened them all to divine retribution.

Indian conflicts were but one of the ways that divine anger punished the settlers. Outbreaks of supernatural occurrences likewise proved that people had become corrupted by contact with the devil.

In Maine and New Hampshire, the years between the end of King Philip’s War in 1676 and the outbreak of King William’s War, several incidents of rock throwing or lithobilia were attributed to the devil. Many people believed the rocks essentially threw themselves.
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"
Below is the original account of the hanging as compiled and published in 1700 by Robert Calef in More Wonders of The Invisible World, and later reprinted or relied upon by others including Charles Wentworth Upham and George Lincoln Burr:

Mr. Burroughs was carried in a cart with others, through the streets of Salem, to execution. When he was upon the ladder, he made a speech for the clearing of his innocency, with such solemn and serious expressions as were to the admiration of all present; his prayer (which he concluded by repeating the Lord's Prayer) was so well worded, and uttered with such composedness as such fervency of spirit, as was very Affecting, and drew tears from many, so that it seemed to some that the spectators would hinder the execution. The accusers said the black man [Devil] stood and dictated to him. As soon as he was turned off [hanged], Mr. Cotton Mather, being mounted upon a horse, addressed himself to the people, partly to declare that he [Mr. Burroughs] was no ordained Minister, partly to possess the people of his guilt, saying that the devil often had been transformed into the Angel of Light. And this did somewhat appease the people, and the executions went on; when he [Mr. Burroughs] was cut down, he was dragged by a Halter to a hole, or grave, between the rocks, about two feet deep; his shirt and breeches being pulled off, and an old pair of trousers of one executed put on his lower parts: he was so put in, together with Willard and Carrier, that one of his hands, and his chin, and a foot of one of them, was left uncovered.[19]
"

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

"


Ady's third publication on witchcraft was published anonymously in 1676. It is a powerful rhetorical performance. To express his scorn for demonology, Ady deploys an informal style, developed from Scot's use of ridicule. Ady writes in a confrontational way:

This doctrine of the unlimited power of Devils in naturals, thus by Christians entertained, is the highest and most abominable Apostacy, that ever was or can be in respect of Christ. (Chapter V)

I Will not absolutely, positively, and definitively say it of Demonologers, That they worship the Devil directly ... Let Demonologers look out, abroad, round; but let them look home inward, and to themselves too: I fear they may find those abominable Idolators nearer home, than where they look for them. They are not simple or gross Idolators, such as worship wood and stone ... a finer, purer, neater, sprucer sort of Christians, Protestants or Papists (Angelicks as they would be thought) may take themselves by the Nose, and say, we are the Men. Is there any reason, ground, motive or hint, to fasten this to any but them? One Apostle saith, In the latter times, some will obstinately worship Devils, That will be the great villany in the latter age; The other saith, They will give heed to the doctrine of Devils: Put both together and this is the result, They that give heed to the doctrine of Devils, are the great Apostates, and obstinate worshippers of the Devil, which is the worst and most abominable Idolatry of the latter times, or ever was in any time. (Chapter XIX)

Ady is indignant that demonology makes Satan a 'greater Miracler' (in 'To the Reader') than Christ. He argues flatly against demonic possession: passages in the New Testament where Christ drives out devils from possessed people are represented by Ady as the way the gospel writers described Christ healing the mad. Nor will he have the 'hypostatical union' of godhead and human nature easily reproduced by devils combining their nature with that of a human being.

For Ady, the witch hunt is:

Bloody, Barbarous, Cruel and Murtherous Opinion, an Opinion that Butchers up Men and Women without Fear or Wit, Sense or Reason, Care or Conscience, by droves; So many in Somerset, so many in Lancashire---so many in another County, Ten, Twenty, Thirty at a clap (Chapter XXIV)

Ady insists on the fictiveness of demonology: 'this Babel of Confusion, is built merely upon the Sandy Foundation of Tales and Fables' (Chapter XXVIII). It is a product of 'Demonologistical Winter-Tales, and Witchcraftical Legendaries' (Chapter XXX), a demonologist 'would needs prove by Tale upon Tale' (XXXI).

Impatient, scornful, accusatory by turns, Ady's last book shows no diminishing of his anger.
"

"
An extract from his book, A Candle in the Dark: Or, A Treatise Concerning the Nature of Witches & Witchcraft, was used by George Burroughs, formerly the minister in the parish, in his own defense during the Salem witch trials.[3] Cotton Mather comments in hostile fashion in his Wonders of the Invisible World: 'he gave in a paper, to the Jury; wherein, altho' he had many times before, granted, not only that there are Witches, but also that the present sufferings of the Countrey are the Effect of horrible Witchcrafts, yet he now goes to, evince it, That there neither are, nor ever were, Witches that having made a compact with the Divel, Can send a Divel to Torment other people at a distance. This paper was transcribed out of Ady; which the Court presently knew, as soon as they heard it. But he said, he had taken none of it out of any Book; for which his evasion afterwards was, that a Gentleman gave him the discourse, in a manuscript, from whence he Transcribed it. The Jury brought him in guilty; But when he came to die, he utterly deny'd the Fact, whereof he had been thus convicted.' It is remarkable (if it is true) that the Court in Salem were so quick to identify an extract from such a witchcraft-sceptical text.
"

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

"
The Burroughs Corporation was a major American manufacturer of business equipment. The company was founded in 1886 as the American Arithmometer Company by William Seward Burroughs. The company's history paralleled many of the major developments in computing. At its start, it produced mechanical adding machines, and later moved into programmable ledgers and then computers. It was one of the largest producers of mainframe computers in the world, also producing related equipment including typewriters and printers.
"

Language Manufacturers.

"
Burroughs B205 hardware has appeared as props in many Hollywood television and film productions from the late 1950s. For example, a B205 console was often shown in the television series Batman as the Bat Computer; also as the flight computer in Lost in Space. B205 tape drives were often seen in series such as The Time Tunnel and Voyage to the Bottom of the Sea.[19][20] Burroughs equipment was also featured in the movie The Angry Red Planet.
"

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

Notice all the red.

"
Such financial and time constraints necessitated the use of "CineMagic", a film-processing technique that combined hand-drawn animations with live-action footage. The relatively inexpensive process was used for all scenes depicting the surface of Mars. While CineMagic proved unsatisfactory for creating visually believable special effects for The Angry Red Planet, producer Norman Maurer did reuse the process in 1962, although to a lesser extent, in the comedy film The Three Stooges in Orbit.[8]
"

"
In 1886, the American Arithmometer Company was established in St. Louis, Missouri, to produce and sell an adding machine invented by William Seward Burroughs (grandfather of Beat Generation author William S. Burroughs). In 1904, six years after Burroughs's death, the company moved to Detroit and changed its name to the Burroughs Adding Machine Company. It was soon the biggest adding machine company in America.[1]
"



"
During the trial, Cotton Mather, a minister from Boston, said that Burroughs "had been famous for the barbarous use of his two late wives, all the country over"; and a girl accuser described a nightmarish vision she had in which "she stared into the blood-red faces of his dead wives."[16]
"

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

https://en.wikipedia.org/wiki/The_Ugly_American_(film)

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

"
In a 1954 letter to Ginsberg, Burroughs wrote about his fears that he had subconsciously wanted to kill Vollmer: "May yet attempt a story or some account of Joan's death. I think I am afraid. Not exactly to discover unconscious intent, it's more complex, more basic, and more horrible, as if the brain drew the bullet toward it."[24] In the introduction to Queer, Burroughs describes how Vollmer's death exposed him to the risk of possession by a malevolent entity he called "the Ugly Spirit".[26] Later in life, Burroughs described the Ugly Spirit as "Monopolistic, acquisitive evil. Ugly evil. The ugly American", and took part in a shamanic ceremony with the explicit aim of exorcising the Ugly Spirit.[27]
"

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

"
Some myths say that she is able to bring herself back from the dead (an ability which she uses in some myths to revive her children) and regenerate any wound. She has limited eyesight, and can be easily avoided because she can barely see. She is also said to be rather drowsy and dim-witted. She possesses great wealth and will bestow it upon those who are able to get control of her child.

In one myth a band[who?] tricks her into falling into a pit of fire. The tribe burned her for many days until nothing was left, which prevented her from reviving herself. It is said that the ashes that came off this fire turned into mosquitoes.
"

https://cryptidz.fandom.com/wiki/Ogres_of_Ni%CA%BBihau

[kFoyauextlH]

https://spiritsofthewestcoast.com/colle ... xwICWgsTdj



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

https://upload.wikimedia.org/wikipedia/ ... _EthnM.jpg

"
The design of the masks is somewhat variable, but most share certain features. The eyes are deep-set and accented by metal. The noses are bent and crooked.[3] The other facial features are variable. The masks are painted red and black. Most often they have pouches of tobacco tied onto the hair above their foreheads. Basswood is usually used for the masks although white pine, poplar, and maple are sometimes used.[3] Horse tail hair is used for the hair, which can be black, reddish brown, brown, grey or white. Before the introduction of horses by the Europeans, corn husks and buffalo hair were used.

When making a mask, a man walks through the woods until he is moved by Hadú7i7 to carve a mask from a tree. Hadú7i7 inspires the unique elements of the mask's design and the resulting product represents the spirit himself, imbued with his powers. The masks are carved directly on the tree and only removed when completed. Masks are painted red if they were begun in the morning or black if they were begun in the afternoon.

Because the masks are carved into trees that are alive, they are similarly considered to be living and breathing.[1] They are served parched whitecorn mush and given small pouches of tobacco as payment for services.
"

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

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

https://www.godchecker.com/iroquois-myt ... EHDAETGAH/

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

"


One ancient source that attributes a special helmet to the ruler of the underworld is the Bibliotheca (2nd/1st century BC), in which the Uranian Cyclopes give Zeus the lightning bolt, Poseidon the trident, and a helmet (kyneê) to Hades (or Pluto) in their war against the Titans.

In classical mythology the helmet is regularly said to belong to the god of the underworld. Rabelais calls it the Helmet of Pluto,[4] and Erasmus the Helmet of Orcus.[5] The helmet becomes proverbial for those who conceal their true nature by a cunning device: "the helmet of Pluto, which maketh the politic man go invisible, is secrecy in the counsel, and celerity in the execution."[6]
"

https://en.wikipedia.org/wiki/My_Son,_the_Hero

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

"
The spear of Achilles is said by a few sources to be bifurcated.[10] Achilles had been instructed in its use by Peleus, who had in turn learned from the centaur Chiron. The implement may have associations with Thessaly. A black-figured amphora from Corneto (Etruscan Tarquinia) depicts a scene from the hunt for the Calydonian boar, part of a series of adventures that took place in the general area. Peleus is accompanied by Castor, who is attacking the boar with a two-pronged spear.[11]

A bronze trident found in an Etruscan tomb at Vetulonia seems to have had an adaptable center prong that could be removed for use as a bident.[12] A kylix found at Vulci in ancient Etruria was formerly interpreted as depicting Pluto (Greek: Πλούτων Plouton) with a bident. A black-bearded man holding a peculiarly two-pronged instrument reaches out in pursuit of a woman, thought to be Persephone. The vase was subjected to improper reconstruction, however, and the couple are more likely Poseidon and Aethra.[13] On Lydian coins that show Plouton abducting Persephone in his four-horse chariot, the god holds his characteristic scepter, the ornamented point of which has sometimes been interpreted as a bident.[14] Other visual representations of the bident on ancient objects appear to have been either modern-era reconstructions, or in the possession of figures not securely identified as the ruler of the underworld.[15]
"

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

"
In ancient Roman religion, a bidental was a sacred shrine erected on the spot where lightning had struck.
"

"
The Cambridge ritualist A.B. Cook saw the bident as an implement that might be wielded by Jupiter, the chief god of the Roman pantheon, in relation to Roman bidental ritual, the consecration of a place struck by lightning by means of a sacrificial sheep, called a bidens because it was of an age to have two teeth.[16] In the hands of Jupiter (also known as Jove, Etruscan Tinia), the trident or bident thus represents a forked lightning bolt. In ancient Italy, thunder and lightning were read as signs of divine will, wielded by the sky god Jupiter in three forms or degrees of severity (see manubia). The Romans drew on Etruscan traditions for the interpretation of these signs. A tile found at Urbs Salvia in Picenum depicts an unusual composite Jove, "fairly bristling with weapons": a lightning bolt, a bident, and a trident, uniting the realms of sky, earth, and sea, and representing the three degrees of ominous lightning (see also Summanus).[17] Cook regarded the trident as the Greek equivalent of the Etruscan bident, each representing a type of lightning used to communicate the divine will; since he accepted the Lydian origin of the Etruscans, he traced both forms to the same Mesopotamia source.[18]

The later notion that the ruler of the underworld wielded a trident or bident can perhaps be traced to a line in the Hercules Furens ("Hercules Enraged") of Seneca. Dis (the Roman equivalent of Greek Plouton) uses a three-pronged spear to drive off Hercules as he attempts to invade Pylos. Seneca also refers to Dis as the "Infernal Jove"[19] or the "dire Jove",[20] the Jove who gives dire or ill omens (dirae), just as in the Greek tradition, Hades is sometimes identified as a "chthonic Zeus". That the trident and bident might be somewhat interchangeable is suggested by a Byzantine scholiast, who mentions Poseidon being armed with a bident.[21]
"

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

"
Mambrino was a fictional Moorish king, celebrated in the romances of chivalry. His first appearance is in the late fourteenth-century Cantari di Rinaldo, also known as Rinaldo da Monte Albano, Rinaldo Innamorato or Innamoramento di Rinaldo. The Cantari di Rinaldo is an adaptation of the Old French chanson de geste, Renaud de Montauban, also known as Les Quatre Fils Aymon. In the Old French, Renaud defeats the Saracen king Begon, who was invading King Yon's kingdom of Gascony. The Italian replaces Begon with Mambrino, and furnishes him with an elaborate backstory. In the Cantari, Mambrino is one of six brothers, all giants. Four of the brothers had been decapitated by Rinaldo on various occasions earlier in the poem, so that his invasion of Gascony was motivated by his desire for vengeance. Rinaldo, as the Italians called Renaud, wins the war by defeating Mambrino in single combat and decapitating him as well. Mambrino's helmet, in this poem, has for its crest an idol which is so constructed that whenever the wind blows through it, it says, "Long live the most noble lord Mambrino, and all his barons."

In later poems, Mambrino’s helmet was made of pure gold and rendered its wearer invulnerable. These are the helmet's attributes in the Orlando Innamorato and the Orlando Furioso, throughout which poems it is worn by Rinaldo. Francesco Cieco da Ferrara's poem, Mambriano, is about the titular son of Mambrino's sister and his attempt to avenge his uncle.[1] Both the sister and the nephew were invented by Francesco.

Cervantes, in his novel Don Quixote de la Mancha, tells us of a barber who was caught in the rain, and to protect his hat clapped his brazen basin on his head. Don Quixote insisted that this basin was the enchanted helmet of the Moorish king. Don Quixote wishes to obtain the helmet in order to make himself invulnerable. In the musical Man of La Mancha, an entire song is constructed around the titular character's search for the helmet and his encounter with the barber.

There is a reference in Patrick Leigh Fermor's Mani to Mambrino with respect to a very large straw hat worn by a Greek man in the 1930s. "[The man] came loping towards us under his giant Mambrino's helmet of straw."[2]

Chapter 2 of George Eliot's novel "Middlemarch" is headed by a paragraph from "Don Quixote" in which the helmet of Mambrino is referred to.
"

https://aeon.co/essays/are-we-any-close ... -lightning

https://learningenglish.voanews.com/a/s ... 21102.html

https://www.damascusbite.co.uk/13-16404 ... lizations/

https://terralingua.org/stories/when-gr ... languages/

https://www.researchgate.net/publicatio ... _lightning

https://en.wikipedia.org/wiki/Wonderstruck_(film)

https://en.wikipedia.org/wiki/Wonderstruck_(novel)

Released October 27, 2017 in Canada.

https://www.researchgate.net/publicatio ... ing_strike

https://www.cbc.ca/news/science/lightni ... -1.5952917

https://www.nature.com/articles/s41467-021-21849-2

https://www.popularmechanics.com/scienc ... ng-theory/

https://www.techexplorist.com/lightning ... des/68912/

https://www.theguardian.com/science/202 ... on-science

"
Lightning strikes might also have lent a hand. The idea that lightning created the ingredients for life gained traction in 1953 when Stanley Miller and Harold Urey at the University of Chicago reported that electrical discharges in a simulated early Earth atmosphere produced amino acids. But the hypothesis has its critics: lightning is too infrequent, they say, and the chemicals produced simply drift away.

Zare’s team took to a dark room to investigate the electrical properties of water sprays. They found that droplets carry opposing charges and when they come together, tiny sparks leap between them. Unlike lightning bolts that cover miles, microlightning travels a few billionths of a metre.

While the effect is faint, it carries enough energy to drive chemical reactions. Writing in Science Advances, the researchers describe how they sprayed water into a mixture of nitrogen, methane, carbon dioxide and ammonia. This led to the rapid formation of key molecules including hydrogen cyanide; glycine, an amino acid involved in protein production; and uracil, a building block of RNA found in all living cells. “We propose that this is a new mechanism for the prebiotic synthesis of molecules that constitute the building blocks of life,” Zare said.

Dr Eva Stueeken, who studies the origins of life at the University of St Andrews, said the work was fascinating. “It opens up an array of possibilities that we need to explore further, using different gas and fluid compositions,” she said. “It will also be important to quantify how significant this mechanism would have been on a global scale for the generation of prebiotic molecules.”

Prof David Deamer at the University of California, Santa Cruz, who has worked with Zare but not on the latest study, said microlightning “can now be added to the list of possible energy sources available to drive organic synthesis before life began”.
"

https://phys.org/news/2025-03-trees-lig ... boost.html

https://abcnews.go.com/US/tropical-tree ... =120594405

"

u/hobodemon avatar
hobodemon
•
5y ago

Knowing what I do about Burroughs, you aren't supposed to try and stop the spread of the virus of language.
A virus inserts itself into your genome, reproduces, the reproductions are altered by bits of genetic code it picks up from the host, and it is then spread to others. This is about the ouroborotic relationship between media and culture, presented with mildly negative affect because Burroughs wrote mainly about his trauma, and with apathetic edit: not apathetic, the other thing where you recognize negative consequences downstream of the act but accept them as probably going to happen anyway, not complacency either, uh uh uhhhhhj acceptance of the inevitability of spread because you don't make interesting people by denying them access to the trauma of other people.
Don't think of the virus of language (here meaning the words of Burroughs as he coped with the death of his common-law wife) like COVID. Think of it like herpes. 98% of the population has it, the effects are over-demonized by a judgemental media that wants to sell you something, and having it is proof in a sense that you have lived and loved and lost as we all lose in this struggle in an imperfect world.
12
[deleted]
•
5y ago

Wow!
2
u/ANewMythos avatar
ANewMythos
•
2y ago

Awesome info!
2
"

"

u/strange_reveries avatar
strange_reveries
•
5y ago

“The word is now a virus. The flu virus may have once been a healthy lung cell. It is now a parasitic organism that invades and damages the central nervous system. Modern man has lost the option of silence. Try halting sub-vocal speech. Try to achieve even ten seconds of inner silence. You will encounter a resisting organism that forces you to talk. That organism is the word.”

-from The Ticket That Exploded by Burroughs.

Poor guy could probably have benefited from a meditation practice. Very interesting and talented dude, tho.
12
[deleted]
•
5y ago

He did all sorts of meditation. Stuff like this is what comes out of it.
1
ms4
•
5y ago

prose
1
u/strange_reveries avatar
strange_reveries
•
5y ago

Yeah, true. I thought about that after I commented. He was into all kinds of esoteric stuff, and there's no way he didn't dip into meditation at some point. I think he was probably just saying this stuff rhetorically, just sorta ruminating about the nature of consciousness.
1
Continue this thread
u/EarthIcy7805 avatar
EarthIcy7805
•
1y ago

Thank you for the quote!!! I think it's a fun thought experiment to run with. I'm including it in my college writing course.
2
12
[deleted]
•
5y ago

He did all sorts of meditation. Stuff like this is what comes out of it.
1
ms4
•
5y ago

prose
1
u/strange_reveries avatar
strange_reveries
•
5y ago

Yeah, true. I thought about that after I commented. He was into all kinds of esoteric stuff, and there's no way he didn't dip into meditation at some point. I think he was probably just saying this stuff rhetorically, just sorta ruminating about the nature of consciousness.
1
Continue this thread
[deleted]
•
5y ago

He did all sorts of meditation. Stuff like this is what comes out of it.
1
ms4
•
5y ago

prose
1
u/strange_reveries avatar
strange_reveries
•
5y ago

Yeah, true. I thought about that after I commented. He was into all kinds of esoteric stuff, and there's no way he didn't dip into meditation at some point. I think he was probably just saying this stuff rhetorically, just sorta ruminating about the nature of consciousness.
1
Continue this thread


u/strange_reveries avatar
strange_reveries
•
5y ago

Yeah, true. I thought about that after I commented. He was into all kinds of esoteric stuff, and there's no way he didn't dip into meditation at some point. I think he was probably just saying this stuff rhetorically, just sorta ruminating about the nature of consciousness.
1
[deleted]
•
5y ago

Not really. We was very into language and its inner workings. He had been for 30 years by the time of this quote. Language virus is both less literal and more literal than people make it out to be. In a very real sense, he saw language as acting virally, much the way memes and videos do now.

His meditation came in the form of his lifelong use of Orgone Boxes, which he would make in the various places he lived. He would sit in them and chill and think. They are based on the most ridiculous Reichian principles of the orgone, but they had the added side benefit of allowing for thinking and quiet.
3
1
[deleted]
•
5y ago

Not really. We was very into language and its inner workings. He had been for 30 years by the time of this quote. Language virus is both less literal and more literal than people make it out to be. In a very real sense, he saw language as acting virally, much the way memes and videos do now.

His meditation came in the form of his lifelong use of Orgone Boxes, which he would make in the various places he lived. He would sit in them and chill and think. They are based on the most ridiculous Reichian principles of the orgone, but they had the added side benefit of allowing for thinking and quiet.
3
[deleted]
•
5y ago

Not really. We was very into language and its inner workings. He had been for 30 years by the time of this quote. Language virus is both less literal and more literal than people make it out to be. In a very real sense, he saw language as acting virally, much the way memes and videos do now.

His meditation came in the form of his lifelong use of Orgone Boxes, which he would make in the various places he lived. He would sit in them and chill and think. They are based on the most ridiculous Reichian principles of the orgone, but they had the added side benefit of allowing for thinking and quiet.
3
"

F*ck! The condescending way these f*cking losers on Reddit type!

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

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

"
The name was coined by Baron Carl von Reichenbach in 1845 in reference to the Germanic god Odin.[1][2]
"

Added in 1 day 5 hours 10 minutes 37 seconds:


"
Ancient Aztec priest practices and beliefs?

I came across a strange article mentioning some beliefs of the people living in “early” Mexica. It mentioned a very unorthodox practice carried out by Aztec priests that they would use to record history. They didn’t just annotate things the way we would today, but it was believed that the priest class was actually capable of traveling directly to past events to chronicle them in some form.

Has anyone else heard mention of this idea before? Did they supposedly have access to some form of divine-bestowed time traveling capability? Was it similar to the idea of the Akashic Record? Also, is this supposedly how they learned of their mythical migration from Aztlan and Chicomoztoc?
"

"
However, there is one Mexica tale which does have some elements of the supernatural and does involve some bending of time and space. Durán, in his History of the Indies of New Spain, relates how Tlatoani Motecuhzoma Ilhuicamina organized an expedition to return the ancestral land of the Mexica. This group was specifically charged to learn more about Chicomoztoc, but also to seek out any who still lived in those caves, which might include the mother of Huitzilopochtli.

Under the advice the famed Cihuacoatl, Tlacaelel, it was decided the expedition would eschew soldiers and instead be made up of "wizards and magicians," the rationale being that the land would have become overgrown and wild since the depature of the Mexica, and thus unrecognizable without magic. Gathering up 60 of these sorcerers, Motecuhzoma explained his goals and gave them a rich assortment of fine garments, precious stones, fine feathers, gold, cacao, and cotton to gift to the inhabitants of Atzlan. Thus provisioned, the magical group set out for Coatepec.

The selection of Coatepec as the first stop on the way to Aztlan is significant, particularly given the other goal of the mission was to seek the mother of Huitzilopochtli. During their sojourn in the wilderness between Aztlan and the Valley of Mexico, the Mexica had a prolonged stay at Coatepec. They built a dam there, forming a lagoon that soon grew rich with fish and waterfowl. As their stay progressed, they built a temple to Huitzilopochtli, put up a ballcourt, and also erected a tzompantli (skull rack). Soon, a group led by the goddess Coyolxauhqui began to argue that this was the paradise the Mexica had been promised when they split from the other Aztecs to follow Huitzilopochtli. Coyolxauhqui and her followers, called the Centzon Huitznahua, argued for permanent settlement at Coatepec.

Huitzilopochtli, hearing of this, let his priests know of his displeasure. Also, the face of his idol, which certain priests called teomama (god-carriers) had faithfully borne since leaving Aztlan, took on a furious scowl.

That night the Mexica heard a furious commotion in the ballcourt and by the skull rack. In the morning, they awoke to find Coyolxauhqui and her followers killed and their hearts removed. Huitzilopochtli then ordered the Mexica to destroy the dam. The lagoon dried up and the Mexica moved on, continuing their pilgrimage towards their promised home.

There are different versions of this story, because Aztec mythology is exasperatingly polyvocal. Sahagún's version states that Coatlicue was a woman who lived at Coatepec. Evidently a pious woman, she performed religious penances, including sweeping... actually what she was sweeping is not entirely clear since there is no mention of temple and even if there was, how could it be to Huitzilopochtli, who had yet to be born? Regardless, Coatlicue was sweeping one day and a ball of feathers floated down to her. Obviously being as tidy as she was pious, she grabbed the feathers and tucked them in the waist of her skirt. This act result in the conception of Huitzilopochtli
"

"
Returning to our intrepid band of sorcerers, once they reached Coatepec, they prepared for their real trip. Drawing symbols on the ground and covering their bodies with ointments, they called forth a spirit to guide them to Aztlan. And this is where the story gets crazy, believe it or not.



The spirit summoned by the sorcerers turned them all into animals, including birds, jackals, ocelots, and jaguars. Thus transformed, they and their rich gifts were rapidly conveyed to Aztlan.

Without going to far into the variable descriptions of the mythical homeland of the Aztecs, the basic geography the sorcerers encountered was a lakeshore hamlet. In the middle of the lake arose a mountain, Culhuacan, where Chicomoztoc could be found.

The people fishing and farming along the lakeshore approached the sorcerers, speaking in perfectly clear Nahuatl. After hearing the mission of the sorcerers to find Chicomoztoc and bring gifts to Coatlicue, the people said they would summon the custodian of Coatlicue.

The custodian, an elderly man, shortly arrived and offered to ferry the sorcerers across the lake and lead them up Culhuacan. Upon hearing that the sorcerers had been sent by Motecuhzoma and Tlacaelel, however, the custodian professed his ignorance of those illustrious figures. Instead, he inquired after Tenoch and several other leaders of the original band of Mexica who left Aztlan, as well as the four teomama who originally carried the idol of Huitzilopochtli on their journey.

Upon being informed that those men (and woman) were long since dead, the custodian marveled that none in Chicomoztoc had died. He then asked the sorcerers if they had ever spoken directly with Huitzilopochtli, and if the god had ever said why he left his mother alone and despondent on the island in the lake. The sorcerers had no answer to that, saying that Huitzilopochtli only spoke to the tlatoani and the cihuacoatl, but that they were the ones who had sent them bearing gifts.

With this, the group began to climb Culhuacan, but they soon found the ground to be of a fine sand, so deep and soft that the sorcerers soon found themselves sinking first up to their knees and then to their waists. Seeing them unable to proceed, the custodian admonished the sorcerers that the rich foods they ate and chocolate they drank had made them heavy and slow. Their ancestors, he reminded them, lived poorly and simply. Nevertheless, he offered to carry their gifts the rest of the way.

As he did so, an old woman appeared, her face unwashed, hair uncombed, and clothes in disrepair, like one in mourning. This was Coatlicue and she told them she had lived this way since her son Huitzilopochtli left. Like the custodian, she asked if they had been sent by original leaders of the Mexica, and expressed disbelief that they had passed away many years ago, as all of their friends who remained at Chicomoztoc still lived.

Coatlicue then asked the sorcerers if they had food to share, and they offered her chocolate, which she rebuffed as to rich and heavy. She then asked the party if her son lived as rich a life and dressed as finely as them. Hearing that the Mexica and their god now live in prosperity in Tenochtitlan, she asked the group to carry a message back to Huitzilopochtli to let him know that she remains in Chicomoztoc, living a life of penance and fasting without him. She also instructed them to remind Huitzilopochtli of what he said when he left Aztlan, that he would lead the Mexica on a journey to a promised land, but would be defeated and return to his mother. She said to remind her son that he asked for four sets of sandals when he left, two for the outward journey and two for the return trip.

With that, Coatlicue said she wished her son good fortune, but lamented that he seemed to have grown content in his new lands, forgetting his old and grieving mother. She gave the sorcerers a gift to take back to Huitzilopochtli, a mantle and breechcloth, unadorned, simple, and woven from maguey fiber.

On the return trip back down the mountain, the sorcerers were astounded to witness the custodian growing younger and younger as they descended. He explained to them that the people of Aztlan could set their age by climbing up the mountain to grow older and down it to grow younger. In this way they rejuvenated themselves and could live forever. The rich lifestyles of the sorcerers, however, barred them from this magic.

The custodian then gave the group simple gifts of waterfowl and fish, as well as local plants and flowers. Like Coatlicue, he also gave them simple maguey mantles and breechcloths to carry back to Motecuhzoma and Tlacaelel. Accepting the gifts and saying their goodbyes, the sorcerers again drew their symbols and applied their ointments, transforming back into animals and whisking back to Coatepec.

(Side note, upon arriving, the group found twenty of their crew missing. Durán attributes this to them being taken as payment by the spirit for conveying the party across a journey of 300 leagues with such speed it took only ten days to reach their destination and eight to return.)

Returning to Tenochtitlan, the sorcerers related their journey to the homeland to Motecuhzoma and Tlacaelel, who wept over not being able to see it themselves. The two leaders rewarded the group with rich gifts and ordered the idol of Huitzilopochtli to be dressed in the maguey fiber mantle and breechcloth.

So, is this a case of time traveling priests? No, because that is not a thing. But it does feature a group of mystics travelling by supernatural means to a timeless realm, consulting with a figure from their history. Perhaps with a hefty dose to teonanacatl the story could be re-imagined to something more like what your article was talking about.

The real subtext here though is the continuing insecurity of the Mexica about their newly elevated place in the world. Motecuhzoma was the first ruler who took charge of a truly independent Mexica polity, his predecessor, Itzcoatl, having come to the mat and throne by means of rebelling against his Tepanec overlord. It was not so long before this expedition that the Mexica had been vassals to another, and not long before then that they were little more than a nomadic band of barely civilized barbarians from the north.

Like many groups throughout history, however, the Mexica romanticized their rough and tumble past. Their origin as part of the wild, semi-nomadic Chichimec groups that inhabited the arid altiplano north of the lush Valley of Mexico was seen as a source of pride. The saw that ancestry as imbuing them with a vigor and determination. That hard core was then chipped and knapped to a fine edge by the journey, the pilgrimage they undertook from Aztlan, led by their patron god, Huitzilopochtli, and his promise of vast wealth in their new home.

Also like many groups throughout history, the Mexica show clear anxiety about their newfound wealth and power. The trip to Aztlan showed that the rich foods and soft living had literally made them too sluggish and heavy to return to their past home. They could no longer return to the simple way of life of Chicomoztoc, a way of life that granted immortality. The theme of the trip is that the luxuries achieved by the contemporary Mexica came at a cost, and that their very successes had dulled the edge which allowed them to achieve those victories. Written, as this was, post-Conquest, there is also an underlying theme that soft living and decadence was what cost the Mexica their independence.

And yet, did Montecuhzoma and Tlacaelel don simple maguey garments and return to a humble life of lakeshore subsistence? Of course not. Humble roots may be revered, but they rarely overcome the allure of present luxuries.
"

https://www.mexicolore.co.uk/aztecs/azt ... atted-hair

Added in 1 day 20 hours 4 minutes 50 seconds:
Simple A.I. can be so effective to help people see and think of things more expansively that they might not have, like just by simply seeing hypothetical movements and colorization:

https://m.youtube.com/@Movinghistory1

Added in 21 hours 9 minutes 58 seconds:


The hatred the people have for the stupid fists is so funny to me.

[kFoyauextlH]

[kFoyauextlH]

[kFoyauextlH]

These videos are about weird and ecclectic things that could stimulate creativity by defying expectations and stereotypes.

[kFoyauextlH]

Not only do I like "paranoid fiction", which pretty rudely might try to do an impression of schizotypal thinking or what people might report and be saying during psychosis and in the grip of severe episodes of mental processing issues, but I also like severe stupidity, and both ot those things seem somewhat related in being detached from the usual logic, expectations, and assumptions about the world, so they are very creative and stimulating, except that in real life both can be very dangerous and harmful since one relies on properly navigating the world by being more in touch with reality and norms.



Despite that though, batsh*t gonzo outsider lunacy is very productive for my thinking and even challenges me spiritually to come up with some good "solves" for absurd seeming suggestions and problems, also things incompatible with the modern ways of understanding things once the cosmological topography has changed, for example figuring out reasonable ways to now make use of ideas regarding demons or heroes like the Ancient Greek Demo-God Heroes when pretty much no one currently actually genuinely believes in or accepts any idea close to the cosmological framework that such ideas may have seemed more acceptable in, even if no one really believed in them in that way or a very fleshed out way ever, but that can't be known and is basically irrelevant when it comes to what anyone thinks or does now.

[kFoyauextlH]

[kFoyauextlH]

The first video, Father Caen, resembles Metabarons from Jodorowsky:

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

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

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

https://jewishstudies.washington.edu/je ... ly-babies/

https://prtcls.com/article/schwartz_jewish-ugliness/

"Protocols"

https://www.tabletmag.com/sections/news ... ort-jewish

https://jewishjournal.com/culture/arts/11884/

https://berserk.fandom.com/wiki/Apostle

https://attackontitan.fandom.com/wiki/Titan

https://attackontitan.fandom.com/wiki/Fritz

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

[kFoyauextlH]

Can you make a thread, if it isn't too much trouble, or use this one otherwise, to list and discuss the ideas, philosophical, conceptual, visual, which have interested you the most or which somehow stimulate your inagination and excite you, and if there were some that did and now don't, and what may now be doing it? Just a few minutes ago when I pasted something in Zaltec, quickly misreading it I thought of some bloody skull headed cultist characters and felt inspired by that, but there could be philosophical ideas or a paradox or some kind of interesting or weird concept that you could mention and detail.

My phone is exploding, the screen went green momentarily agsin, so I'll put it away for now.

[kFoyauextlH]