Mark's Empty Tomb Presupposes a Translation to Heaven, and not a Resurrection.
Thesis: The empty tomb account in Mark is a conventional literary trope found in Hellenistic and Roman literature, with the vanishing of the corpse signaling the transformation to deity and thus Mark ends on its natural climax: Christ has achieved deification. Given that translation accounts were very common in the ancient world, it means that Jesus' resurrection was just another translation story, like that of Romulus or Asclepius. Background Information Paul's letters have traditionally been interpreted in light of the much later anonymous Gospels and Acts. Matthew Luke and John tell us that Jesus was physically resurrected on earth and Luke tells us that after 40 days, Jesus ascended to heaven (Acts 1:1-11). Here, I will try and demonstrate that this later Gospel presentation is false, and that the original belief of the earliest Christians was that Jesus' Resurrection was understood to be a straight way exaltation/assumption to heaven. Assumption (otherwise known as a "translation") was uniformly understood in the ancient world as an expression of divine favour. Only persons of extraordinary merit were taken up in this way, and much of the earliest Christian literature seems to reflect this. First of all, in the "early creed" of 1 Cor 15:3-8 there is no mention of a separate and distinct Ascension. All it says is that Jesus was "raised" which is ambiguous (see below). Second, Paul and the early pre-Pauline creeds seems to have understood Jesus as being exalted geographically from earth to heaven at his resurrection. In other words, for Paul and the early Christian creeds, ascension and resurrection were two sides of the same coin. This is unlike the later literature in Acts, which details Jesus ascending after appearing to people on earth. This means the "appearances" in 1 Cor 15:5-8 were spiritual experiences of the exalted Lord from heaven and the gospel depictions are false. Examples include:
Rom 8:34
Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us.
Eph 1:20
God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places
In both of these passages, the sequence seems to be that Jesus died - was "raised"/exalted - and is in heaven. We are not told that Jesus stayed on earth after the resurrection in the earliest literature.
Phil 2:8-9
he humbled himself and became obedient to the point of death—even death on a cross. 9 Therefore God also highly exalted himand gave him the namethat is above every name,There is no mention of the resurrection and there is not a distinction between resurrection and exaltation. Thus, exaltation seems to equal resurrection here.
Notice that Paul nowhere includes the explicit notion of resurrection in this early hymn. “Resurrection” did not function as an essential structural element to the plot, but, as this post proposes, as nominal and ancillary to a metanarrative of exaltatio. Exaltation seems to replace "resurrection" here. It's worth noting too that the author of Hebrews does not use resurrection language at all, sometimes passing directly from Jesus' death to his exaltation (Heb. 1:3; 2:9). The sole reference to the resurrection uses language reminiscent of ascent rather than traditional resurrection (Heb 13:20).
1 Thess 1:10
and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the wrath that is coming
As Arie Zwiep notes in his book The Ascension of the Messiah in Lukan Christology page 128, the expected coming of Christ from heaven is connected with Jesus's resurrection from the dead with out an explicit mention on how he got to heaven. This is most plausibly explained the resurrection and exaltation (ascension) being two sides of the same coin. So these passages can be interpreted as a direct exaltation to heaven without any time on earth before said exaltation. Without reading the later gospel presentation of the appearances and Ascension into Paul's letters, we would have no reason to interpret “raised” (egeiro) otherwise. The appearances listed in 1 Cor 15:5-8 were visions from heaven and not earthly appearance on the ground. Paul seems to have had a vision. In 1 Cor 15:8, Paul says Jesus appeared (ὤφθη) to him. The Theological Dictionary of the New Testament vol. 5 says:
The word is a technical term for being “in the presence of revelation as such, without reference to the nature of its perception, or to the presence of God who reveals Himself in His Word. It thus seems that when ὤφθη is used to denote the resurrection appearances there is no primary emphasis on seeing as sensual or mental perception. The dominant thought is that the appearances are revelations, encounters with the risen Lord who reveals Himself or is revealed, cf. Gal. 1:16…..they experienced His presence.” – Pg. 358
That Paul had a vision is further evidenced by the internal language he uses for his appearances, such as the fact that Jesus was revealed "in him" (Gal 1:16) and that Jesus was made known to him by "revelation" (Gal 1:12), using the same word that is used to describe other visions Paul has (cf. 2 Cor 12:1). This is made explicit by Acts 26:19, which explicitly says that Paul had a vision (optasia):
“After that, King Agrippa, I was not disobedient to the heavenly vision
The creed of 1 Cor 15:3-7 uses the word "ophthe" for the appearances to the apostles and James. Paul uses this word for his experience with Jesus as well as if to equate his experience with the other apostles and James, so if Paul claimed to have a vision and he equates his experiences with the others, it seems likely that the others apostles claimed to have visions. And in this case, these appearances would be of Jesus from heaven, just like those of Romulus. Q 13:14-35
O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her! How often I wanted to gather your children together, as a hen gathers her nestlings under her wings, and you were not willing! 35 Look, your house is forsaken! .. I tell you, you will not see me until ·«the time» comes when‚ you say: Blessed is the one who comes in the name of the Lord!
Third, Q 13:34-35 displays language and motifs consistent with translation theology. Jesus says, "I tell you, you will not see me until you say, 'Blessed is the Coming One in the name of the Lord"' (13:35b). In a 1985 essay, Dieter Zeller noted that the expression "You will not see me" is similar to the language typically used for an assumption-related disappearance.'? In fact, as Danial A. Smith writes: "a negated form of ὁράω occurs quite commonly in assumption narratives, including 2 Kgs. 2:12 LXX. Such a locution can function as a synonym for disappearance. "Not seeing" also suggests an unsuccessful search for the body, another standard motif in assumption narratives." - Daniel A. Smith (https://www.jstor.org/stable/1561013?seq=1#metadata_info_tab_contents) Q 13:35b is also a assumption prediction, which is significant because, as Smith writes again, "foreknowledge of assumption is another typical feature in assumption narratives (see, for instance, 2 Kgs. 2:3, 5, 10; 1 En. 81:6; 4 Ezra 14)" - Daniel A. Smith (https://www.jstor.org/stable/1561013?seq=1#metadata_info_tab_contents) See Q text here: http://homes.chass.utoronto.ca/~kloppen/iqpqet.htm Mark's Empty Tomb As noted above, the theme of missing bodies was an established trope in the ancient world:
"The theme of empty tombs was a familiar one in the ancient world. Aristeas disappeared from his temporary place of entombment (the fuller's shop) and later appeared as a raven and as a phantom in Herodotus's version. He received the honor due the gods and sacrifices in other accounts. Cleomedes, presumably still alive, disappeared from the chest he had hidden in and was honored as a hero with sacrifices. Many years after his death, Numa's body had disappeared, although there is no evidence he underwent an apotheosis. Alcmene's body disappeared from her bier. Zalmoxis, by the artifice of living underground, appeared three years after people thought he had died. He promised his followers some kind of immortal life resembling either resurrection or metemsomatosis. Although Romulus was not buried (in most traditions) his body disappeared, and he was honored as the god Quirinus after appearing to Julius Proculus. Callirhoe apparently died and her lover Chaereas discovered her empty tomb with the stones moved away from the entrance. Inside he found no corpse. He assumed she had been translated to the gods. Philinnion disappeared from her tomb, walked the earth as a revenant, and her corpse was later found in her lover's bedroom. Lucian's Antigonus (in his Lover of Lies) asserts: 'For I know someone who rose twenty days after he was buried.' Proclus included three stories of Naumachius of Epirus who described three individuals that returned to life after various periods in their tombs (none months, fifteen days, and three days). They appeared either lying on their tombs or standing up. Polyidus raised Minos's son Glaucus from the dead after being placed in the son's tomb. The Ptolemaic-Roman temple in Dendera vividly depicts the bodily resurrection of Osiris in his tomb. There are numerous translation accounts of heroes in which their bodies disappear when they were either alive or dead, including: Achilles (in the Aethiopis), Aeneas, Amphiaraus (under the earth), Apollonius of Tyana, Basileia, Belus, Branchus, Bormus, Ganymede, Hamilcar, and Semiramus." - John Granger Cook, Empty Tomb, Resurrection, Apotheosis p. 598-599.
Mark's empty tomb likely presupposes a translation to heaven and not a resurrection. Particularly in view of the fact that Mark describes no appearance of the risen Jesus. Here are some arguments for this: (1) The connection between disappearance and assumption was so strong in antiquity that it often took no more than a missing body for the conclusion to be reached that an assumption had taken place (2) A fruitless search for a body often served to confirm that an assumption had occurred in antiquity. Here, the angel observes the women's search and gives the reason for its failure: "he is not here." (3) A third assumption motif is the testimony of the witness confirming the disappearance. Whether a young man (see Mark 14:51-52) or an angel does not matter, because both heavenly and earthly figures may authenticate the assumptions/translation to heaven. (4) Epiphanies indicate assumptions sometimes. This is consistent with assumption stories in antiquity (16:7), since epiphanies sometimes occurred at a long distance from the place of the assumption, also could confirm that an assumption had taken place. (5) Mark 16:7's ("There you will see him...") recalls many translation accounts. As Cook notes,
"Appolonius asserts that after Aristeas's death in the fuller's shop, he was seen by many (Hist. mir. 2.1). Aeneas of Gaza remarks that he was seen 240 years after his death in Italy (Theophrastus 63-64 Colonna). Julius Proculus swore that Romulus 'appeared handsome and mighty' - (Plutarch Rom. 28.1). Philinnion's nurse saw her sitting next to her lover Machates (Phlegon De mir 1.1). Her tomb was empty at that point. Heroes such as the Dioscuri are 'seen by those who are in danger on the sea.' - (Isocrates Hel. enc. Or. 10,61. Leonynius used to say that he had seen Achilles on Leuke - (Pausanius 3.19.13). Maximus of Tyre claimed to 'have seen the Dioscuri, in the form of bright stars, righting a ship in a storm. I have seen Asclepius, and that not in a dream. I have seen Heracles, in waking reality.' (Maximus of Tyre Diss. 9.7). Celsus also attests the multitude of people who have seen and still see Asclepius (Origen Contra Celsus 3.24). Appolonius of Tyana told Damis that after his death, he would appear to him (Philostratus Vit. Apoll. 7.41). Appolonius's body disappeared, however, and only his soul was made immortal according to Philostratus. An old man claimed that he had recently seen Peregrinus in white clothing after his death (Lucian Peregrinus 40)." ibid, p. 600.
"And they want to bury them, but I prevented them saving, do not labor in vain, for you will not find my children, because they have been taken up to heaven by their creator king."
Jesus seems to fit the paradigm of other famous Jewish prophets who go missing. Jesus was a Jewish prophet who went missing. So the connection can be made. By the way, the appearances listed in 1 Cor 15:5-8 does not refute any of this. Translated individuals are said to have appeared to people as well, just like Romulus and Aristeas. Besides, the appearances in 1 Cor 15:5-8 were likely visions from heaven anyway (see above).
Mapinguari Miscellany: First European Reference, Water-Mapinguary, Capelobo Story, More on the Segamai, Peruvian Peccary-Man, Orinoco Ground Sloth
What may be the first European reference to the cryptozoological, as opposed to mythological, mapinguari, comes from a 1929 article by Constant Tastevin:
This [near Lago Piorini] is also said to be the habitat of the Mapinguari, a hairy monster with two enormous paws, and the bicho do fundo (the animal of the aquatic depths), half tapir, half jaguar, whose hide has never been seen and who is consequently all the more feared [this is most probably the tapirê-iauara]. We therefore have the pleasure of knowing that there is still a small corner of the earth to be discovered, not at the poles, but on the Equator. Who will be the courageous man to solve the riddle?
Source: Tastevin, Constant "Le Delta du Japura et le Piuriny," Géographie, Vol. 51, No. 5-6 (May-June 1929), pp. 280-298
The Cachuianã people, who live along the Rio Cachorro in Pará, oddly describe a river-dwelling version of the mapinguari, if a 1938 report from A Noite is reliable: 'an animal that is half a tapir and half a jaguar,' which catches bathers. Rather than the mapinguari, I think this is another early reference to the tapirê-iauara, which is most commonly reported from this exact region. The mão de pilão is also somewhat reminiscent of the tapirê-iauara, and especially some of its synonyms.
Source: Anon. "Na Malóca Cachuianã," A Noite (2 May 1938)
Nigel Smith has provided a good account of how the capelobo, originally the Kayapo version of the mapinguari, is seen in relatively modern jungle folklore, as well as an alleged sighting, albeit a dramatic and unsourced one.
The horrifying creature materializes when an old Indian withdraws from his village life to live his last days alone in the jungle. Instead of dying, he is gradually transformed into a foul-smelling, hairy ape with an eye protruding from his forehead. This forest cyclops is armed with awesome fangs and walks upright on footless legs that leave rounded prints in the soil, like those left when a bottle is pressed into soft earth. A capé-lobo's scream can buckle the knees of even the most robust hunter. Some years ago, two hunters and their dogs were probing the forest flanking eastern Amazonia when they encountered a capé-lobo. Fanned out in front of the men, the dogs were sniffing the ground for fresh spoors. Suddenly, they started yelping and whining. The hunters rushed to their distressed hounds and found them writhing in agony. A burly capé-lobo was hurling the animals against the tree trunks with great force. As the hunters rushed into the fray, they were almost overcome by the vile odor wafting from the beast's matted fur. The gasping men promptly developed headaches and felt dizzy. They managed to stumble home, but were ill for a month afterward.
David Oren also says somewhere that the Kayapo are so afraid of the mapinguari (presumably the capelobo) that they have set aside an area of the forest as a 'reservation' for it.
The segamai, the Matsigenka mapinguari based on some descriptions, was seemingly first mentioned in 1930, in an article in the missionary journal Misiones Dominicanas del Peru by José Pío Aza, who briefly listed it as one of many demons believed to exist by the Matisgenka people, particularly those inhabiting Huaraya. Later, in 1961, Wayne W. Snell laconically described the segamai as a dangerous demon 'like a horse,' in a diary entry published by anthropologist Gerhard Baer (credit to HourDark for discovering that). Baer, who evidently preferred the spelling se'gamae, referred to the segamai on two further occasions. A Matisgenka named J. E. Pereira described the segamai to him as a mountain-dwelling monster like a horse, but with a woolly sheep-like coat, and a very long member used to kill people. The Matsigenka-Castellano Dictionary by G. Gallegos Peralta reports that the segamai is no longer seen (again, credit to HourDark):
Traditionally it was thought that it lived in the rocky regions; it was said to be similar to the anteater but larger and hairier, with a very long snout, large red eyes, and long hair the colour of the purple fluff found at the junction of the leaves of the ungurahui [bataua] palm tree. It is said that although nowadays it is not seen, in the past it was seen and was very feared because of the great damage that it was believed it could do to people; when it arrived it called from afar hmmmmmmmm hmmmmmmmm, and it caused torrential rain and a very strong gale.
The Matsigenka who gave the preceeding description of the segamai claimed it lived on a nearby hill on the Upper Urubamba, named Monte Carmelo or Pariirórini inan. Incidentally, the segamai cannot be based on the giant anteater, because this animal is represented in Matsigenka demonology by another monster, the shiani'niro. The latest descriptions, in stories by the Matsigenka brothers José and Haroldo Vargas Pereira, certainly refer to a heavily-mythologised beast which seems more similar to many other Matsigenka demons–frequently described as generic hairy beasts which dwell in rocky regions and rape women and men–and in some respects to J. E. Pereira's version, than to the more animalistic segamai of the Urubamba and Vilcabamba regions. We read in a Matsigenka text entitled Ipinkageigirira Matsigenka:
Segamai: It lived in the rocks, it was a demon, and whenever it encountered someone, it raped them. It had hair like the cow, it had horns (on its head), and its face was the same as man's. Wherever it walked, it brought fog, wind, and rain.
And in another text, Osanareaatira:
When he reached the lagoon, he heard someone screaming, suuuu suuuu. After a while, he heard the segamai howling, echoing him.
Sources: Pío Aza, José "La Tribu Huaraya," Misiones Dominicanas del Perú, Vol. 12, pp. 50-55; Baer, Gerhard & Snell, Wayne W. "An Ayahuasca Ceremony Among the Matsigenka (Eastern Peru)," Zeitschrift für Ethnologie, Vol. 99 (1974), pp. 63-80; Baer, Gerhard (1984) Die Religion der Matsigenka, Ost-Peru, Wepf, ISBN 9783859770751, pp. 181, 196; Baer, Gerhard (1994) Cosmología y Shamanismo de los Matsiguenga, Ediciones Abya-Yala, p. 108-109; Peralta, G. Gallegos (2011) Diccionario Matsigenka-Castellano; Pereira, Haroldo Vargas & Pereira, José Vargas (2013) Matsigenka Texts Written by Matsigenka Authors, pp. 184, 204, 234, 713-714
Possible confirmation of the mapinguari's presence in the lowland Peruvian Amazon, or at least the presence of one of the folkloric mapinguari archetypes, is provided by the following story.
In the community of Wicungo, two young men told us they had seen a creature they described as half-man, half-peccary (hombre sajino). The animal's body was covered with bristles and it walked upright on two feet. They saw it following herds of animals (peccaries and pacas) as if it were watching over them, but they were not able to see its face. At the time of the sighting the two young men were in different parts of the forest and each saw the being on his own, but they agree on its appearance and the fact that it was accompanying a herd of animals.
Source: Reyes, Alvira "Perú: Tapiche-Blanco," Rapid Biological and Social Inventories Report, No. 27 (2015), pp. 354-355
As far as I know, Czech Fortean Arnošt Vašíček's first reference to ground sloths in the Orinoco Basin can be found in his book Planeta Záhad: Tajemná Minulost (2005), which has already been discussed elsewhere. Vašíček had learned of this animal from an unidentified group of Indians living on the border between Brazil and Venezuela, during an expedition to examine rock art which Vašíček believed may have been created by a lost civilisation. While travelling on a river surrounded by dense, flooded igapó one afternoon, a large three-toed sloth was observed swimming in the water, forcing the helsman to swerve abruptly. The sloth then left the water and climbed a nearby tree. This sequence was captured on film, and parts of it are included in Vašíček's documentary Na Lovu Příšer (2001). The Indians then told Vašíček about another animal, similar to the tree sloth but larger, which they believed lived in the area. The interview is not included in the documentary, although Vašíček's honesty in this area is demonstrated by the recorded interviews with the 1996 sachamama eyewitnesses.
It is said to reach a length of up to two meters. It can easily stand on its hind legs and browse on leaves from the branches. Its limbs are armed with strong claws. It is a very dangerous creature. It can kill a man, or any other large animal, with a single blow of its huge claws. On the other hand, the animal itself is completely invulnerable. If it is in exceptional danger, it takes its young on its back and escapes very quickly. At the same time, a terrible stench spreads around it, reaching a considerable distance. Anyone who inhales it will lose consciousness for some time. The tribal name for this unique, and very fantastic, legendary animal is mapinguari. [...] The Indians and woodsmen who have come across the mapinguari all say that it is completely pointless to shower it with spears or shoot at it with a bow or rifle.
Source: Vašíček, Arnošt (2008) Na Lovu Záhad, Mystery Film, ISBN 9788025424995
post-racial adjective \ ˌpōst-ˈrā-shəl \ : a dangerous reactionary view claiming that race shouldn't matter Synonyms: colorblind, racist bigot not caring about race, dirty Trump-supporter Black-only campuses \ ˈblak on·ly cam·pusis \ : completely normal and moral way of organizing a campus that empowers students of color and protects them from harassment by racist white hetero men (see definition from older dictionaries: it's just as racist as white-only campuses) White-only campuses \ˈ(h)wīt on·ly cam·pusis \ : evil racist discrimination against people of color (not to be confused with black-only campuses which have an entirely different definition) Black on black crime \ˈblak on ˈblak ˈkrīm\ : racist made-up non-existent phenomenon created by Hitler to distract the BLM movement from real problems people of color face such as gender-segregated bathrooms, lack of taxpayer-funded abortion or bad ornag presudent Synonyms: fatherless homes, minimum wage, public school system
*Someone makes a joke about communalism being a meme that involves stealing toothbrushes* Me:
Seldom have socially important words become more confused and divested of their historic meaning than they are at present. Two centuries ago, it is often forgotten, "democracy" was deprecated by monarchists and republicans alike as "mob rule." Today, democracy is hailed as "representative democracy," an oxymoron that refers to little more than a republican oligarchy of the chosen few who ostensibly speak for the powerless many. "Communism," for its part, once referred to a cooperative society that would be based morally on mutual respect and on an economy in which each contributed to the social labor fund according to his or her ability and received the means of life according to his or her needs. Today, "communism" is associated with the Stalinist gulag and wholly rejected as totalitarian. Its cousin, "socialism" — which once denoted a politically free society based on various forms of collectivism and equitable material returns for labor — is currently interchangeable with a somewhat humanistic bourgeois liberalism. During the 1980s and 1990s, as the entire social and political spectrum has shifted ideologically to the right, "anarchism" itself has not been immune to redefinition. In the Anglo-American sphere, anarchism is being divested of its social ideal by an emphasis on personal autonomy, an emphasis that is draining it of its historic vitality. A Stirnerite individualism — marked by an advocacy of lifestyle changes, the cultivation of behavioral idiosyncrasies and even an embrace of outright mysticism — has become increasingly prominent. This personalistic "lifestyle anarchism" is steadily eroding the socialistic core of anarchist concepts of freedom. Let me stress that in the British and American social tradition, autonomy and freedom are not equivalent terms. By insisting on the need to eliminate personal domination, autonomy focuses on the individual as the formative component and locus of society. By contrast, freedom, despite its looser usages, denotes the absence of domination in society, of which the individual is part. This contrast becomes very important when individualist anarchists equate collectivism as such with the tyranny of the community over its members. Today, if an anarchist theorist like L. Susan Brown can assert that "a group is a collection of individuals, no more and no less," rooting anarchism in the abstract individual, we have reason to be concerned. Not that this view is entirely new to anarchism; various anarchist historians have described it as implicit in the libertarian outlook. Thus the individual appears ab novo, endowed with natural rights and bereft of roots in society or historical development. But whence does this "autonomous" individual derive? What is the basis for its "natural rights," beyond a priori premises and hazy intuitions? What role does historical development play in its formation? What social premises give birth to it, sustain it, indeed nourish it? How can a "collection of individuals" institutionalize itself such as to give rise to something more than an autonomy that consists merely in refusing to impair the "liberties" of others — or "negative liberty," as Isaiah Berlin called it in contradistinction to "positive liberty," which is substantive freedom, in our case constructed along socialistic lines? In the history of ideas, "autonomy," referring to strictly personal "self-rule," found its ancient apogee in the imperial Roman cult of libertas. During the rule of the Julian-Claudian Caesars, the Roman citizen enjoyed a great deal of autonomy to indulge his own desires — and lusts — without reproval from any authority, provided that he did not interfere with the business and the needs of the state. In the more theoretically developed liberal tradition of John Locke and John Stuart Mill, autonomy acquired a more expansive sense that was opposed ideologically to excessive state authority. During the nineteenth century, if there was any single subject that gained the interest of classical liberals, it was political economy, which they often conceived not only as the study of goods and services, but also as a system of morality. Indeed, liberal thought generally reduced the social to the economic. Excessive state authority was opposed in favor of a presumed economic autonomy. Ironically, liberals often invoked the word freedom, in the sense of "autonomy," as they do to the present day. Despite their assertions of autonomy and distrust of state authority, however, these classical liberal thinkers did not in the last instance hold to the notion that the individual is completely free from lawful guidance. Indeed, their interpretation of autonomy actually presupposed quite definite arrangements beyond the individual — notably, the laws of the marketplace. Individual autonomy to the contrary, these laws constitute a social organizing system in which all "collections of individuals" are held under the sway of the famous "invisible hand" of competition. Paradoxically, the laws of the marketplace override the exercise of "free will" by the same sovereign individuals who otherwise constitute the "collection of individuals." No rationally formed society can exist without institutions, and if a society as a "collection of individuals, no more and no less," were ever to emerge, it would simply dissolve. Such a dissolution, to be sure, would never happen in reality. The liberals, nonetheless, can cling to the notion of a "free market" and "free competition" guided by the "inexorable laws" of political economy. Alternatively, freedom, a word that shares etymological roots with the German Freiheit (for which there is no equivalent in Romance languages), takes its point of departure not from the individual but from the community or, more broadly, from society. In the last century and early in the present one, as the great socialist theorists further sophisticated ideas of freedom, the individual and his or her development were consciously intertwined with social evolution — specifically, the institutions that distinguish society from mere animal aggregations. What made their focus uniquely ethical was the fact that as social revolutionaries they asked the key question — What constitutes a rational society? — a question that abolishes the centrality of economics in a free society. Where liberal thought generally reduced the social to the economic, various socialisms (apart from Marxism), among which Kropotkin denoted anarchism the "left wing," dissolved the economic into the social. In the eighteenth and nineteenth centuries, as Enlightenment thought and its derivatives brought the idea of the mutability of institutions to the foreground of social thought, the individual, too, came to be seen as mutable. To the socialistic thinkers of the period, a "collection" was a totally alien way of denoting society; they properly considered individual freedom to be congruent with social freedom, and very significantly, they defined freedom as such as an evolving, as well as a unifying, concept. In short, both society and the individual were historicized in the best sense of this term: as an ever-developing, self-generative and creative process in which each existed within and through the other. Hopefully, this historicization would be accompanied by ever-expanding new rights and duties. The slogan of the First International, in fact, was the demand, "No rights without duties, no duties without rights" — a demand that later appeared on the mastheads of anarchosyndicalist periodicals in Spain and elsewhere well into the present century. Thus, for classical socialist thinkers, to conceive of the individual without society was as meaningless as to conceive of society without individuals. They sought to realize both in rational institutional frameworks that fostered the greatest degree of free expression in every aspect of social life. II Individualism, as conceived by classical liberalism, rested on a fiction to begin with. Its very presupposition of a social "lawfulness" maintained by marketplace competition was far removed from its myth of the totally sovereign, "autonomous" individual. With even fewer presuppositions to support itself, the woefully undertheorized work of Max Stirner shared a similar disjunction: the ideological disjunction between the ego and society. The pivotal issue that reveals this disjunction — indeed, this contradiction — is the question of democracy. By democracy, of course, I do not mean "representative government" in any form, but rather face-to-face democracy. With regard to its origins in classical Athens, democracy as I use it is the idea of the direct management of the polis by its citizenry in popular assemblies — which is not to downplay the fact that Athenian democracy was scarred by patriarchy, slavery, class rule and the restriction of citizenship to males of putative Athenian birth. What I am referring to is an evolving tradition of institutional structures, not a social "model." Democracy generically defined, then, is the direct management of society in face-to-face assemblies — in which policy is formulated by the resident citizenry and administration is executed by mandated and delegated councils. Libertarians commonly consider democracy, even in this sense, as a form of "rule" — since in making decisions, a majority view prevails and thus "rules" over a minority. As such, democracy is said to be inconsistent with a truly libertarian ideal. Even so knowledgeable a historian of anarchism as Peter Marshall observes that, for anarchists, "the majority has no more right to dictate to the minority, even a minority of one, than the minority to the majority." Scores of libertarians have echoed this idea time and again. What is striking about assertions like Marshall's is their highly pejorative language. Majorities, it would seem, neither "decide" nor "debate": rather, they "rule," "dictate," "command," "coerce" and the like. In a free society that not only permitted but fostered the fullest degree of dissent, whose podiums at assemblies and whose media were open to the fullest expression of all views, whose institutions were truly forums for discussion — one may reasonably ask whether such a society would actually "dictate" to anyone when it had to arrive at a decision that concerned the public welfare. How, then, would society make dynamic collective decisions about public affairs, aside from mere individual contracts? The only collective alternative to majority voting as a means of decision-making that is commonly presented is the practice of consensus. Indeed, consensus has even been mystified by avowed "anarcho-primitivists," who consider Ice Age and contemporary "primitive" or "primal" peoples to constitute the apogee of human social and psychic attainment. I do not deny that consensus may be an appropriate form of decision-making in small groups of people who are thoroughly familiar with one another. But to examine consensus in practical terms, my own experience has shown me that when larger groups try to make decisions by consensus, it usually obliges them to arrive at the lowest common intellectual denominator in their decision-making: the least controversial or even the most mediocre decision that a sizable assembly of people can attain is adopted — precisely because everyone must agree with it or else withdraw from voting on that issue. More disturbingly, I have found that it permits an insidious authoritarianism and gross manipulations — even when used in the name of autonomy or freedom. To take a very striking case in point: the largest consensus-based movement (involving thousands of participants) in recent memory in the United States was the Clamshell Alliance, which was formed to oppose the Seabrook nuclear reactor in the mid-1970s in New Hampshire. In her recent study of the movement, Barbara Epstein has called the Clamshell the "first effort in American history to base a mass movement on nonviolent direct action" other than the 1960s civil rights movement. As a result of its apparent organizational success, many other regional alliances against nuclear reactors were formed throughout the United States. I can personally attest to the fact that within the Clamshell Alliance, consensus was fostered by often cynical Quakers and by members of a dubiously "anarchic" commune that was located in Montague, Massachusetts. This small, tightly knit faction, unified by its own hidden agendas, was able to manipulate many Clamshell members into subordinating their goodwill and idealism to those opportunistic agendas. The de facto leaders of the Clamshell overrode the rights and ideals of the innumerable individuals who entered it and undermined their morale and will. In order for that clique to create full consensus on a decision, minority dissenters were often subtly urged or psychologically coerced to decline to vote on a troubling issue, inasmuch as their dissent would essentially amount to a one-person veto. This practice, called "standing aside" in American consensus processes, all too often involved intimidation of the dissenters, to the point that they completely withdrew from the decision-making process, rather than make an honorable and continuing expression of their dissent by voting, even as a minority, in accordance with their views. Having withdrawn, they ceased to be political beings — so that a "decision" could be made. More than one "decision" in the Clamshell Alliance was made by pressuring dissenters into silence, and through a chain of such intimidations, "consensus" was ultimately achieved only after dissenting members nullified themselves as participants in the process. On a more theoretical level, consensus silenced that most vital aspect of all dialogue, dissensus. The ongoing dissent, the passionate dialogue that still persists even after a minority accedes temporarily to a majority decision, was replaced in the Clamshell by dull monologues — and the uncontroverted and deadening tone of consensus. In majority decision-making, the defeated minority can resolve to overturn a decision on which they have been defeated — they are free to openly and persistently articulate reasoned and potentially persuasive disagreements. Consensus, for its part, honors no minorities, but mutes them in favor of the metaphysical "one" of the "consensus" group. The creative role of dissent, valuable as an ongoing democratic phenomenon, tends to fade away in the gray uniformity required by consensus. Any libertarian body of ideas that seeks to dissolve hierarchy, classes, domination and exploitation by allowing even Marshall's "minority of one" to block decision-making by the majority of a community, indeed, of regional and nationwide confederations, would essentially mutate into a Rousseauean "general will" with a nightmare world of intellectual and psychic conformity. In more gripping times, it could easily "force people to be free," as Rousseau put it — and as the Jacobins practiced it in 1793-94. The de facto leaders of the Clamshell were able to get away with their behavior precisely because the Clamshell was not sufficiently organized and democratically structured, such that it could countervail the manipulation of a well-organized few. The de facto leaders were subject to few structures of accountability for their actions. The ease with which they cannily used consensus decision-making for their own ends has been only partly told, but consensus practices finally shipwrecked this large and exciting organization with its Rousseauean "republic of virtue." It was also ruined, I may add, by an organizational laxity that permitted mere passersby to participate in decision-making, thereby destructuring the organization to the point of invertebracy. It was for good reason that I and many young anarchists from Vermont who had actively participated in the Alliance for some few years came to view consensus as anathema. If consensus could be achieved without compulsion of dissenters, a process that is feasible in small groups, who could possibly oppose it as a decision-making process? But to reduce a libertarian ideal to the unconditional right of a minority — let alone a "minority of one" — to abort a decision by a "collection of individuals" is to stifle the dialectic of ideas that thrives on opposition, confrontation and, yes, decisions with which everyone need not agree and should not agree, lest society become an ideological cemetery. Which is not to deny dissenters every opportunity to reverse majority decisions by unimpaired discussion and advocacy. III I have dwelled on consensus at some length because it constitutes the usual individualistic alternative to democracy, so commonly counterposed as "no rule" — or a free-floating form of personal autonomy — against majority "rule." Inasmuch as libertarian ideas in the United States and Britain are increasingly drifting toward affirmations of personal autonomy, the chasm between individualism and antistatist collectivism is becoming unbridgeable, in my view. A personalistic anarchism has taken deep root among young people today. Moreover, they increasingly use the word "anarchy" to express not only a personalistic stance but also an antirational, mystical, antitechnological and anticivilizational body of views that makes it impossible for anarchists who anchor their ideas in socialism to apply the word "anarchist" to themselves without a qualifying adjective. Howard Ehrlich, one of our ablest and most concerned American comrades, uses the phrase "social anarchism" as the title of his magazine, apparently to distinguish his views from an anarchism that is ideologically anchored in liberalism and possibly worse. I would like to suggest that far more than a qualifying adjective is needed if we are to elaborate our notion of freedom more expansively. It would be unfortunate indeed if libertarians today had to literally explain that they believe in a society, not a mere collection of individuals! A century ago, this belief was presupposed; today, so much has been stripped away from the collectivistic flesh of classical anarchism that it is on the verge of becoming a personal life-stage for adolescents and a fad for their middle-aged mentors, a route to "self-realization" and the seemingly "radical" equivalent of encounter groups. Today, there must be a place on the political spectrum where a body of anti-authoritarian thought that advances humanity's bitter struggle to arrive at the realization of its authentic social life — the famous "Commune of communes" — can be clearly articulated institutionally as well as ideologically. There must be a means by which socially concerned anti-authoritarians can develop a program and a practice for attempting to change the world, not merely their psyches. There must be an arena of struggle that can mobilize people, help them to educate themselves and develop an anti-authoritarian politics, to use this word in its classical meaning, indeed that pits a new public sphere against the state and capitalism. In short, we must recover not only the socialist dimension of anarchism but its political dimension: democracy. Bereft of its democratic dimension and its communal or municipal public sphere, anarchism may indeed denote little more than a "collection of individuals, no more and no less." Even anarcho-communism, although it is by far the most preferable of adjectival modifications of the libertarian ideal, nonetheless retains a structural vagueness that tells us nothing about the institutions necessary to expedite a communistic distribution of goods. It spells out a broad goal, a desideratum — one, alas, terribly tarnished by the association of "communism" with Bolshevism and the state — but its public sphere and forms of institutional association remain unclear at best and susceptible to a totalitarian onus at worst. I wish to propose that the democratic and potentially practicable dimension of the libertarian goal be expressed as Communalism, a term that, unlike political terms that once stood unequivocally for radical social change, has not been historically sullied by abuse. Even ordinary dictionary definitions of Communalism, I submit, capture to a great degree the vision of a "Commune of communes" that is being lost by current Anglo-American trends that celebrate anarchy variously as "chaos," as a mystical "oneness" with "nature," as self-fulfillment or as "ecstasy," but above all as personalistic. Communalism is defined as "a theory or system of government [sic!] in which virtually autonomous [sic!] local communities are loosely in a federation." No English dictionary is very sophisticated politically. This use of the terms "government" and "autonomous" does not commit us to an acceptance of the state and parochialism, let alone individualism. Further, federation is often synonymous with confederation, the term I regard as more consistent with the libertarian tradition. What is remarkable about this (as yet) unsullied term is its extraordinary proximity to libertarian municipalism, the political dimension of social ecology that I have advanced at length elsewhere. In Communalism, libertarians have an available word that they can enrich as much by experience as by theory. Most significantly, the word can express not only what we are against, but also what we are for, namely the democratic dimension of libertarian thought and a libertarian form of society. It is a word that is meant for a practice that can tear down the ghetto walls that are increasingly imprisoning anarchism in cultural exotica and psychological introversion. It stands in explicit opposition to the suffocating individualism that sits so comfortably side-by-side with bourgeois self-centeredness and a moral relativism that renders any social action irrelevant, indeed, institutionally meaningless. Anarchism is on the retreat today. If we fail to elaborate the democratic dimension of anarchism, we will miss the opportunity not only to form a vital movement, but to prepare people for a revolutionary social praxis in the future. Alas, we are witnessing the appalling desiccation of a great tradition, such that neo-Situationists, nihilists, primitivists, antirationalists, anticivilizationists and avowed "chaotics" are closeting themselves in their egos, reducing anything resembling public political activity to juvenile antics. None of which is to deny the importance of a libertarian culture, one that is aesthetic, playful and broadly imaginative. The anarchists of the last century and part of the present one justifiably took pride in the fact that many innovative artists, particularly painters and novelists, aligned themselves with anarchic views of reality and morality. But behavior that verges on a mystification of criminality, asociality, intellectual incoherence, anti-intellectualism and disorder for its own sake is simply lumpen. It feeds on the dregs of capitalism itself. However much such behavior invokes the "rights" of the ego as it dissolves the political into the personal or inflates the personal into a transcendental category, it is a priori in the sense that has no origins outside the mind to even potentially support it. As Bakunin and Kropotkin argued repeatedly, individuality has never existed apart from society and the individual's own evolution has been coextensive with social evolution. To speak of "The Individual" apart from its social roots and social involvements is as meaningless as to speak of a society that contains no people or institutions. Merely to exist, institutions must have form, as I argued some thirty years ago in my essay "The Forms of Freedom," lest freedom itself — individual as well as social — lose its definability. Institutions must be rendered functional, not abstracted into Kantian categories that float in a rarefied academic air. They must have the tangibility of structure, however offensive a term like structure may be to individualist libertarians: concretely, they must have the means, policies and experimental praxis to arrive at decisions. Unless everyone is to be so psychologically homogeneous and society's interests so uniform in character that dissent is simply meaningless, there must be room for conflicting proposals, discussion, rational explication and majority decisions — in short, democracy. Like it or not, such a democracy, if it is libertarian, will be Communalist and institutionalized in such a way that it is face-to-face, direct and grassroots, a democracy that advances our ideas beyond negative liberty to positive liberty. A Communalist democracy would oblige us to develop a public sphere — and in the Athenian meaning of the term, a politics — that grows in tension and ultimately in a decisive conflict with the state. Confederal, antihierarchical and collectivist, based on the municipal management of the means of life rather than their control by vested interests (such as workers' control, private control and, more dangerously, state control), it may justly be regarded as the processual actualization of the libertarian ideal as a daily praxis. The fact that a Communalist politics entails participation in municipal elections — based, to be sure, on an unyielding program that demands the formation of popular assemblies and their confederation — does not mean that entry into existing village, town and city councils involves participation in state organs, any more than establishing an anarchosyndicalist union in a privately owned factory involves participation in capitalist forms of production. One need only turn to the French Revolution of 1789-94 to see how seemingly state institutions, like the municipal "districts" established under the monarchy in 1789 to expedite elections to the Estates General, were transformed four years later into largely revolutionary bodies, or "sections," that nearly gave rise to the "Commune of communes." Their movement for a sectional democracy was defeated during the insurrection of June 2, 1793 — not at the hands of the monarchy, but by the treachery of the Jacobins. Capitalism will not generously provide us the popular democratic institutions we need. Its control over society today is ubiquitous, not only in what little remains of the public sphere but in the minds of many self-styled radicals. A revolutionary people must either assert their control over institutions that are basic to their public lives — which Bakunin correctly perceived to be their municipal councils — or else they will have no choice but to withdraw into their private lives, as is already happening on an epidemic scale today. It would be ironic indeed if an individualist anarchism and its various mutations, from the academic and transcendentally moral to the chaotic and the lumpen, in the course of rejecting democracy even for "a minority of one," were to further raise the walls of dogma that are steadily growing around the libertarian ideal, and if, wittingly or not, anarchism were to turn into another narcissistic cult that snugly fits into an alienated, commodified, introverted and egocentric society. tldr: u gay
... because that is what it is. You are being dominated sexually.
"Know the Sex Ritual" = 1918 jewish-latin-agrippa ( ie. Spanish Flu )
The maverick politician puppets are all finally wearing masks because they can't stop grinning. The rituals of the Eyes Wide Shut party have been partially externalized. Earth has been openly declared a single giant harem. Everybody is now an odalisque of the Empire, whether they know it or not. As long as you wear the mask you declare yourself a submissive sex slave of the state.
"The Church of the Venus" = 1,619 jewish-latin-agrippa
Below are the results of a multispectral matching operation across multiple ciphers, against my dictionary files - the closest matching spells to the word 'domination'. Following after are a similar set of results, but the latter matches are performed against my custom hand-entered lexicon files (ie. personal spellbook). The purpose of these result-sets is to examine the possibility of 'manufactured words', ie. the possibility that the lexicon is a structure encoded with intent, and contains numerically-indexed semantic association (ie. an enciphered mind-map). From another perspective, regardless of the truth of that hypothesis, all these spells listed below might - to persons of a certain mindset, perception or psychology, and to various degrees - represent, reflect, or oppose (in some fashion or other), the notion of 'domination'. For example, a kabbalist movie scriptwriter might pick names and traits for his evil mastermind character from the list below (or derive them from anagrams thereof), in order to subtly encode the character's name with the intent he has for that character. 17 matches
admonition
11 matches
innominate
10 matches
marination
moderation [ EDIT - a new article just appeared, see here ]
nationwide
windburned
windscreen
9 matches
enlargement
importance
inapparent
middlemost
neoplastic
pleonastic
renominate
repurchase
superclean
8 matches
centralism
circumflex
clitorides
comeliness
conception
concessive
cumbersome
desolation
escarpment
evangelist
execration
forestland
freakishly
friendlily
greensward
hereabouts
illiteracy
incremental
indisposed
melodramatic
nucleation
overridden
paederasty
permeative
prosimian
reprovable
rheumatoid
shrivelled
wanderings
wordsearch
7 matches
accusingly
activation
aggression
alongshore
binoculars
bloodiness
bluebottle
capricious
casualness
cavitation
conjecture
Cornishman
cummerbund
demotivate
discounted
dishwasher
divisional
embroidery
endogamous
Evangelist
exasperate
excavation
foreshadow
grasslands
hierophant
indentured
inimitably
languisher
leopardess
libidinous
microlight
munificent
nutcracker
patchiness
performance
phylogenic
picaresque
rhapsodise
saltshaker
senatorial
singletree
strabismal
terraform
transferal
undeterred
unfiltered
unhandsome
6 matches
abundantly
affectively
alkalinity
allelopathic
anagrammatical
annuitant
arrestor
astonished
Berkshires
bookseller
bristols
brutalize
burnisher
calamitous
chautauqua
Christlike
colouring
consortia
craftiness
croakiness
crosshatch
daintiness
deepfrozen
equalizer
equivalence
eugenically
fishmonger
flagellation
heedlessly
Hellenizer
historical
horselaugh
Illinoisan
importer
incitation
infiltrate
innumerable
interlope
isolation
lithograph
litigative
matrilineal
misnumber
mortgagor
nightlight
nineteenth
nonacceptance
orphanhood
permanency
phonologic
plasterer
precentor
privateer
problematic
procurer
proleptic
purloined
reappoint
recitation
reclusive
reimport
repletion
revarnish
revolvable
sanctions
scantness
sequencing
skinflint
solecistic
sovereign
stabiliser
staleness
steersman
strangler
Tajikistan
uncollected
unhonored
unladylike
unshakably
Westphalia
Windermere
5 matches
abrasively
accompanist
apologist
behavioural
benevolent
Bridgeport
Chautauqua
chrysalis
cirrhoses
classicist
clickstream
commonweal
consignor
craziness
demoniacally
dilettanti
driftwood
efficiently
ellipsoidal
empiricism
encyclopedic
endearingly
energizing
epidemically
epinephrin
exterior
fasciculus
firstling
flannelette
frequency
genealogist
genotypic
guillemot
heterodox
horoscope
humanness
hungrily
hydration
identically
inclusive
initialize
inspirit
introject
irritably
jarringly
Marquesas
megavitamin
mesmerism
monoclonal
monsieur
nativist
necrology
noblewoman
nonjoiner
nursling
optimism
orthopaedic
pisspot
preadjust
precocity
presidium
Princeton
prisoner
providing
pufferfish
Quakerism
regrowth
reluctant
remodelling
responder
reticulate
rounders
sacristy
secretary
signature
soapsuds
somerset
stirring
suctional
syntactic
throwing
transmit
trapezoid
trillium
unedifying
unionism
unmindful
valediction
visitant
vitiator
vulgarise
waitress
4 matches
adaptational
Adventist
aesthetician
allotrope
amorality
annulment
antipathy
apportion
bachelorette
backstory
beseechingly
bluepoint
boondoggler
borrower
candytuft
carbuncular
chairwoman
comparison
confessor
conquest
continent
contorted
contractable
costumer
courtside
customer
determinate
diffidently
distorted
droopily
dyspepsia
ecumenicism
elocution
encouraging
endothermic
etherealize
executive
facilitator
footnoted
frostbite
generalship
globetrot
governor
groveller
guernsey
haemorrhoid
hastiness
history
holocaust
honorary
Humphrey
imponderable
inconceivable
intersex
jottings
junglegym
likeableness
literally
litterbug
logroller
magisterial
malthouse
masterpiece
miscount
Monsieur
necrological
nonillion
nonnative
nosiness
nutation
outspend
painkilling
palindromic
Palmcorder
paparazzi
paronymic
partially
pepperoni
perambulate
performer
perishables
perpetual
Philippine
phonetician
pliableness
posture
preprandial
Presidium
prostate
punchbowl
pustule
putative
pyromanic
queenship
reduplicate
results
retrofire
ritualise
Rotterdam
sciatically
Secretary
sentiency
sexiness
sforzati
shyster
sixtieth
slideshow
smallness
Somerset
soreness
spouter
stalwart
standout
starlight
subsidize
sweetener
synagogue
tattooer
tayberry
tenuity
textiles
timekeeping
totemism
transaxle
trouncer
turnkey
turnpike
twister
ulcerous
uncharitable
unground
unharmful
unhealthy
Unionism
unloving
unpracticed
unsubtle
untidily
uplifting
Valparaiso
veritably
virtues
voiceover
volcanology
volitive
vulcanism
warmonger
weaponize
whistler
whodunit
windsurf
wintery
workforce
worldling
yoghurt
3 matches
acquittance
affixation
alphabetize
antifascism
antonymic
apoplexy
apparatchik
articulated
beatification
Bialystok
botanically
brachycephalic
bullyboy
Cagliari
calcitic
cardinalship
chesterfield
chickenhearted
chinoiserie
choreograph
Christly
cinematize
clumsily
coextensive
congregant
conjuror
constancy
Continent
contrary
convolutedly
coriander
cotyledonous
courgette
courtly
crossbow
Cuisinart
cuspidate
dangerously
debonairly
decalcification
deliberation
dependably
depreciator
dereliction
dilapidation
diphthongal
directorial
domesticate
dubiosity
eavestrough
emotionally
enquiring
expectorant
expectorate
fairylike
flauntingly
foolishness
formatting
fundholding
furniture
geriatrician
Governor
grownup
Guayaquil
Guernsey
haberdashery
headteacher
hipsters
Holocaust
homogenised
ignitible
indivisible
internment
ionizer
Jacobinical
justifiable
keystone
laddishness
laparoscopy
lavatory
lyonnaise
machinery
manoeuvre
Marinduque
methicillin
misshapenly
momentum
monkshood
Monongahela
muezzin
mugginess
mugwump
mulberry
mythmaker
mythomane
Neptunian
nervous
nonaddicting
nontoxic
overleapt
overplay
overstuffed
overtone
participial
peevishness
playlist
politely
polygamy
predication
prevalently
prosecutor
Proteus
protocol
proviso
psychosexual
pudginess
purview
rearrange
rectilinear
remainder
resolver
rosemary
rosewood
schoolbook
schoolboy
Shavuoth
shrewdly
shrimping
silicosis
skimpily
slaphappy
slenderly
slumlord
sogginess
somnolence
spacewalker
spoonbill
stairlift
stalagmitic
standardise
stockily
stonily
stumpy
summery
summons
sunnily
swankily
swarthy
swiftly
taxonomic
teachableness
theorist
thermally
thickheaded
thrombotic
Thurrock
Tocqueville
tootsy
trichinae
Tuesdays
twinkly
unaddressed
uncertified
unconverted
unprotected
unquenchable
unseemly
unstably
unwoven
Uruguay
varsity
volleyer
voyageur
waxiness
Whistler
Whitsun
womenfolk
wordplay
wouldst
wrongly
All prime matches
abscission
absurdly
acknowledgeable
admonition
aesthetics
allegorize
altogether
anecdotist
antifreeze
appreciably
archetypic
auctioneer
audiometer
Aurelius
awareness
bastardly
bemusedly
bloodstain
bottoms
Bratislava
Brittonic
brusque
cannibalistic
caoutchouc
capacitative
carbonation
Churchillian
circumambience
citrous
clockwork
closedown
cluttered
conceptual
considering
contour
contrived
cookhouse
cornrow
crouton
cultist
declutter
degeneration
degenerative
delusional
deterrent
dilettante
disavowal
disinvite
disputable
distort
downlight
downlow
draughty
drippings
efficiently
elaboration
elaborative
enlightener
epidemically
epitomise
erectness
estuarial
excogitate
exhibitor
fairground
farinaceous
ferocious
firelighter
following
foresighted
frizzle
glassily
glassware
Hauptmann
Hellenistic
hellishly
hoovering
horologer
housewife
hurtful
huskily
iconoclast
illiterate
inadmissible
indignity
ingenious
innominate
inquest
intermesh
invariant
jointly
joyriding
judicious
Leoncavallo
lezzy
licitness
likability
limitedly
Lorenzo
lowdown
maladjusted
manifoldly
Marilynn
metabolize
meteorite
metricize
mistreat
mobilizer
mounter
moviemaker
network
nonjoiner
notation
occlusion
occlusive
opalescent
orientated
oubliette
outlands
pallidness
Penobscot
pervert
philological
pietistic
polymer
popinjay
populate
Powys
preaddress
predominance
preschool
President
president
proxy
psychobabble
publisher
purslane
racketeering
Rastafarian
relocation
remount
renounceable
republish
resilient
revaluate
rubberize
Salvadoran
scallywag
scapegoater
schoolmate
seduction
seductive
seemingly
seizure
seventeen
shamateur
shrimping
sightseer
sixty
solemnise
sophist
soulful
spoorer
spumoni
stagnancy
steeply
stemware
stinter
submergible
suburbs
subvent
sukiyaki
supernal
suspect
Taurus
teamwork
telecaster
thataway
titanium
Tonkinese
transcribe
Trenton
trilobite
twirler
unadvisable
uncollected
underpay
underrated
undersell
undressed
univalve
unjointed
unreason
untwine
Vespasian
vibrator
violist
vitalize
voiceless
vulcanised
Weizmann
Western
western
Whitney
windrow
workmate
worrier
worsted
yachtsman
zesty
Custom hand-entered lexicon files matches (out of 150,0000 entries from headlines, article text, comments, and my own stream of consciousness spell-entry (ie. the database into which go all my gematria calculations you see in my main writings). These are mostly in original entry order within each match-category (my program that performs these matches intentionally does not sort the final results alphabetically) Some of the results represent experimentation with spell augmentations, and other weirdness, and might not make much sense out of context. The capitalization is not consistent, as I often enter a spell multiple times, each time with differing capitalization to test how it affects the bacon cipher results Spells that are capitalized appear in italics, regardless of whether they are proper nouns or not.: 16 matches
Phone home — NASA calls Voyager 2, and the spacecraft answers from interstellar space The spacecraft is so far south it can only talk to one Earth-bound antenna.
"The Spacecraft" = "I am the Dark Lord" = "A Social Distance" = 1,911 squares
"The Spice Craft" = "The Number" = 470 jewish-latin-agrippa
What Is a Super Typhoon, and Why Are They So Dangerous? Massive storms like Goni, which hit the Philippine islands on Sunday, could be a glimpse of our future.
Lore Overview of Elsie Bray and the Exo Stranger + Speculation on Rasputin's KALKI GOLEM, NAGLFAR STEP, and CALADBOLG
Warning for Spoiler Content
There's been a lot of talk on here recently about Elsie Bray and the Exo Stranger, plus a recent leak that appeared on raidsecrets: here's a link to that thread. Regardless of if you believe these leaks or not (I personally don't, but I' also not sure), this post is designed to address the lore surrounding these characters. Additionally, I wrote up a theory and some speculation regarding Rasputin's preparation for the Second Collapse based on this season's lore.
She directly references Ana Bray, the exo program, and Rasputin
Chris Barrett posted in Myelin Games' twitch chat as "oryxbng" and Myelin talks about how this is not 100% reliable since it wasn't released in official lore fashion similar to the previous mention (timestamp: 3:20 - 5:00). I would be cautious with this information for the time being, since there hasn't any follow up on it and is not attached to any specific lore entry or book.
Elsie Bray was rejected. 42 times. Long Slow Whisper. Subroutine 4988.00.XK rejected. Long Slow Whisper next iteration recommended.
Theory: KALKI GOLEM is the Exo Stranger
Disclaimer: This contains SPOILERS from The Liar book ahead. Proceed at your own desire. A few days ago, u/BC1096 proposed this idea on their post and I wanted to examine it further. In the Book: The Liar - The Discovery, Felwinter and Felspring learn that Rasputin executed a protocol called "SIDDHARTHA GOLEM" through an Exo during the Golden Age to research human culture and knowledge. Felwinter learned that this Exo came from the Deep Stone Crypt and that this Exo was Felwinter himself. Applying Logic: If SIDDHARTHA GOLEM is one of Rasputin's protocols, and if GOLEM pertains to a Clovis Bray Exo, then KALKI GOLEM must have been another Clovis Bray Exo linked to Rasputin.
Kalki will have the power to change the course of the stream of time
Kalki translated from Sanskrit refers to the 'destroyer of foulness, darkness, or ignorance'
Kalki's purpose is to remove adharma and usher in the Satya Yuga
Adharma via Merriam-Webster = (Hinduism) individual disharmony with the nature of things**:** nonconformity to one's worldly situation — opposed to dharma
You stand here now and now and now many times and here I am awonder, all awonder, how you manage it.How do you step forward. How do you step back. Do you step ACROSS is there a world of worlds, a web, and you a spider upon it.Are you searching for that one thread you need? Is that thread named victory?
thank you for taking the time to piece together this message, friend.the time of our final conflict is drawing closer and you and ana have an important role to play in the events to come.so watch over her, guardian. i would have no life without ana or the exoprogram. i regret that we have become strangers, but we each have a path that we must walk. and, ironically, there never seems to be enough time. tell her, rasputin's first attempt was in the right location, but the wrong moment. look here:43.549573, -73.544868 e
The 'change the course of the stream of time' / focus on 'time' pertains to Elsie interfering with the 'present' by traveling to the future and past using Vex Tech
KALKI was programmed to learn about time, how it behaves, and how to 'step': finding a path to victory against IT, against the Darkness - Ghost Fragment: Mysteries
The 'end-of-times' refers to as the second collapse: the Darkness is preparing and it is watching
This concept of being 'one day away from today' represents what Mara calls the "next act": not if but when the Darkness will choose to act could be anytime
Speculation: KALKI Symbolism, NAGLFAR STEP, and CALADBOLG
So, I'm not sure if these are even meant to be related to each other, but in mythology, Kalki is noted with a White Horse and a Fiery Sword, which sounds like NAGLFAR STEP (a boat) and CALADBOLG (generic for 'great sword'). IfGhost Fragment: Rasputin 4covers "STEP", then what covers "NAGLFAR" for Rasputin's protocol?
Naglfar via Wiki = a boat [that will] ferry the forces of chaos [and] do battle with the gods
If we're being literal, then "ferry" could refer to using the Seraph Bunkers' transfer gates as a means for passage akin to the Vex's gate network... but instead it would be between the entire Seraph Warsat Network and the sites like Caelus Station on Uranus. Rasputin will need Guardians to defeat the Darkness, but Rasputin also knows that it would take some time to get Guardians to... let's say Io. But what about the actual vessel? The "boat"?Tatarstanmay provide a clue.
"OK, Red. Back it up. These 'Seraphs' you keep referencing—what were they?" ::They were all things to me. Everything I required.:: "That… doesn't help. What were these Seraphs for? These files suggest that you built and stored planetary combat platforms for 'seven Seraphs.' I thought the Golden Age was a time of peace." ::It was a time of peace.:: "This is a lot of firepower, Red."
This leads us into CALADBOLG and the "fiery sword" associated with Kalki. By restoring Seraph assets to Rasputin, Rasputin will regain access to that "firepower." This is where Warmind Khanjali (the key to this firepower) comes into play. The Fiery Sword makes me think of what CALADBOLG could be: the 'great swords' being Rasputin's WMDs.
While researching this topic, these are some Destiny Lore threads and videos I examined and may have referenced throughout to help provide some understanding and material for this theory:
Edit: There are no spoilers in the title. All of that information has been available for well over a year now and any spoilers have been marked in this post. Idk why you'd flag this for spoilers in the title when there's just not.
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