Archive for the ‘Mythology’ Category

Utopian Refugia: Self-Sufficiency and the Noachic Charter City
July 3, 2011

from the Zoroastrian Vendidad 2: Yima and the Flood

Overpopulation and expansion of the earth:

V.2.8 When Yima had ruled for three hundred winters, then this earth became full of animals, small and large, and men, of dogs, birds, and red and blazing fires. They found no place to be(?), animals, small and large, and men.
V.2.9 Then I informed Yima: O beautiful Yima son of Vîwanghwan, This earth is full because of the gathering of animals, small and large, and men, of dogs, birds, and red and blazing fires. They found no place to be(?), animals, small and large, and men.
V.2.10 Then Yima went forth toward the lights, at noon, on the path of the sun. He pushed this earth with the golden pick. He goaded it with the goad, saying: O lovable Life-giving Humility, go forth and bow far and wide, O carrier/womb of animals, small and large, and men.
V.2.11 Thus Yima made this earth expand by one-third in size from what it had been before. Here went forth animals, small and large, and men, each according to his own wish, howsoever his pleasure.
V.2.12 When Yima had ruled for six hundred winters, then this earth became full of animals, small and large, and men, of dogs, birds, and red and blazing fires. They found no place to be(?), animals, small and large, and men.
V.2.13 Then I informed Yima: O beautiful Yima son of Vîwanghwan, This earth is full because of the gathering of animals, small and large, and men, of dogs, birds, and red and blazing fires. They found no place to be(?), animals, small and large, and men.
V.2.14 Then Yima went forth toward the southern lights, on the path of the sun. He pushed this earth with the golden pick. He goaded it with the goad, saying: O lovable Life-giving Humility, go forth and spread wide, O carrier of animals, small and large, and men.
V.2.15 Thus Yima made this earth expand by two-thirds in size from what it had been before. Here went forth animals, small and large, and men, each according to his own wish, howsoever his pleasure.
V.2.16 When Yima had ruled for nine hundred winters, then this earth became full of animals, small and large, and men, of dogs, birds, and red and blazing fires. They found no place to be(?), animals, small and large, and men.
V.2.17 Then I informed Yima: O beautiful Yima son of Vîwanghwan, This earth is full because of the gathering of animals, small and large, and men, of dogs, birds, and red and blazing fires. They found no place to be(?), animals, small and large, and men.
V.2.18 Then Yima went forth toward the southern lights, on the path of the sun. He pushed this earth with the golden pick. He goaded it with the goad, saying: O lovable Life-giving Humility, go forth and spread wide, O carrier of animals, small and large, and men.
V.2.19 Thus Yima made this earth expand by three-thirds in size from what it had been before. Here went forth animals, small and large, and men, each according to his own wish, howsoever his pleasure.

Gods and men take counsel:

V.2.20 Ahura Mazdâ, who has set everything in place, convoked a gathering together with those worthy of sacrifice in the world of thought, famed in the Aryan Expanse of the Good Lawful (river). Radiant Yima with good herds convoked a gathering together with the best humans, famed in the Aryan Expanse of the Good Lawful (river).
V.2.21 To that gathering Ahura Mazdâ came. he who has set everything in place, together with those worthy of sacrifice in the world of thought, famed in the Aryan Expanse of the Good Lawful (river). To that gathering radiant Yima with good herds came together with the best humans, famed in the Aryan Expanse of the Good Lawful (river).
V.2.22 Thus Ahura Mazdâ said to Yima: O beautiful Yima son of Vîwanghwan, Bad winters will come over the bony world of the living, together with which (one) harsh, horrible winter. Bad winters will come over the bony world of the living, together with which snow will accumulate on the tallest mountains, in the deepest of the *valley.
V.2.23 And threefold cattle will perish here, O Yima: that which is in the most *fearful places, that which is on the heights of the mountains, and that which is in the depths of the rivers (and) in the most solid homes.
V.2.24 Before this winter the land will have rich pasture (and) plenty water to flow (over) it after the snow melt, and wondrous it will seem here to the bony existence, O Yima, that the trace of a sheep should be seen here.

Yima makes the bunker:

V.2.25 So make that enclosure: the length of a race course on each of its four sides. Bring together there the seeds of animals, small and large, and men, of dogs, birds, and red and blazing fires. Then make that enclosure: the length of a race course on each of its four sides as a dwelling for men, the length of a race course on each of its four sides as a keep for cattle.
V.2.26 Make water flow forth there the length of a league. Place meadows there, with green … (?), with inexhaustible savory foods. Place homes there, with roof and *awning, *porch and *fence.
V.2.27 Bring together there in the same place the seeds of all the men and women who are the greatest, and best, and most beautiful on this earth. Bring together there in the same place the seeds of all the cattle species that are the greatest, and best, and most beautiful on this earth.
V.2.28 Bring together there the seeds of all the plants that are the tallest and most sweet-smelling on this earth. Bring together there the seeds of all foods that are the most tasty and most sweet-smelling on this earth. Make those into pairs—imperishable as long as these men are in the *enclosures.
V.2.29 May no one with humps, in front or in the back, nor an impotent or a …, nor a driveling one, deceitful one, one with pustules, or a crooked one, nor one with irregular teeth, or one with blotches whose body has been excluded, nor any of the other marks that are the mark of the Evil Spirit put on man.
V.2.30 In the first section of the land make nine passages, in the middle six, and in the last three. In the first passage bring a thousand seeds of men and women,mthe middle six hundred, the last four hundred. And goad them with the golden pick and stroke the enclosure from behind (to make) a door admitting light, self-shining from within.
V.2.31 Then Yima reflected: How I shall make those into an enclosure, the way Ahura Mazdâ told me? Thus said Ahura Mazdâ to Yima: O beautiful Yima son of Vîwanghwan, tread apart this earth with (your) heels, kneed it apart with (your) hands, just like also now people *step about in wet earth.
V.2.32 Then Yima did exactly the way Ahura Mazdâ wished him to. He trod apart this earth with (his) heels, he kneeded it apart with (his) hands, just like also now people *step about in wet earth.
V.2.33 So Yima made that enclosure: the length of a race course on each of its four sides. He brought together there the seeds of animals, small and large, and men, of dogs, birds, and red and blazing fires. So Yima made that enclosure: the length of a race course on each of its four sides as a dwelling for men, the length of a race course on each of its four sides as a keep for cattle.
V.2.34 He made water flow forth there the length of a league. He placed meadows there, with green … (?), with inexhaustible savory foods. He placed homes there, with roof and *awning, *porch and *fence.
V.2.35 He brought together there the seeds of all the men and women who are the greatest, and best, and most beautiful on this earth. He brought together there the seeds of all the cattle species that are the greatest, and best, and most beautiful on this earth.
V.2.36 He brought together there the seeds of all the plants that are the tallest and most sweet-smelling on this earth. He brought together there the seeds of all foods that are the most tasty and most sweet-smelling on this earth. He made those into pairs—imperishable as long as these men are in the *enclosures.
V.2.37 No one with humps, in front or in the back, nor a castrated one or a …, nor a driveling one, deceitful one, one with pustules, or a crooked one, nor one with irregular teeth, or one with blotches whose body has been excluded, nor any of the other marks that are the mark of the Evil Spirit put on man.
V.2.38 In the first section of the land he made nine passages, in the middle six, and in the last four. In the first passage he brought a thousand seeds of men and women, the middle six hundred, the last four hundred. And he goaded them with the golden pick and stroked the enclosure from behind (to make) a door admitting light, self-shining from within.
V.2.39 O Orderly creator of all things in the bony world of the living! But which *were these lights, O Orderly Ahura Mazdâ, which shine hither in that way in these *enclosures that Yima made?
V.2.40 Then Ahura Mazdâ said: there are lights established by themselves and those made in time. For once it (?) has gone down, the stars, the moon, and the sun seem to come up(?).
V.2.41 And they think it is a day what is a season. In forty years from two humans two humans are born, pairs: a man and a woman. And the same holds for these cattle species. And those humans live the most beautiful life in these *enclosures that Yima made.
V.2.42 Orderly creator of all things in the bony world of the living! Who thus brought the daênâ of those who sacrifice to Ahura Mazdâ wide and far in these *enclosures that Yima made. Then Ahura Mazdâ said: The Karshipta bird, O Orderly Zarathustra.
V.2.43 Orderly creator of all things in the bony world of the living! Who is their first life and model? Then Ahura Mazdâ said: Urwatat.nara, O Zarathustra, and you, Zarathustra.

Jane Poynter tells her story of living two years and 20 minutes in Biosphere 2 — an experience that provoked her to explore how we might sustain life in the harshest of environments.

“There‘s no impediment, other than a failure of imagination, that will keep us from delivering on a truly global win-win solution.”

 —Paul Romer, http://chartercities.org/

Jaque Fresco: Designing the Cities of the Future with the Venus Project

Blood and Flowers: The Aztecs
April 22, 2011

“Will I have to go like the flowers that perish?

Will nothing remain of my name?

Nothing of my fame here on earth?

At least my flowers, at least my songs!

Earth is the region of the fleeting moment.

Is it also thus in the place

where in some way one lives?

Is there joy there, is there friendship?

Or is it only here on earth

we come to know our faces?”

     – Ayocuan, Nahua poet, (c. 1490)

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[26] “Oh come with Khayyam, and leave the wise

To talk; one thing is certain, that Life flies;

One Thing is certain, and the Rest is Lies;

The Flower that once has blown forever dies.”

[48] “While the Rose blows along the River Brink,

With old Khayyam the Ruby Vintage drink:

And when the Angel with his darker Draught

Draws up to thee — take that, and do not shrink.”

–Omar Khayyam, Persian poet, (c. 1120) “Rubaiyat,” (Fitzgerald, tr.) 

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“We will pass away. I, NezahualCóyotl, say, Enjoy!

Do we really live on earth? Ohuaya ohuaya!

Not forever on earth, only a brief time here!

Even jades fracture; even gold ruptures, even quetzal plumes tear:

Not forever on earth: only a brief time here! Ohuaya ohuaya!”

–Nezahualcoyotl, Nahua poet, (1402-1472 ce.) “The Flower Tree”

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Excerpt from 500 Nations (CBS):

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AZTEC POETRY: Information and Translations

 The Aztec Pantheon and the Art of Empire: Getty Villa Exhibition

CHINAMPAS: The Original Aztec Aquaponics!

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Self-Sacrifice and Sustainability: The Hero Twins of the Popol Vuh
April 16, 2011

“Then again they sacrificed themselves. One of them would die, surely throwing himself down in death. Then having been killed, he would immediately be revived. And the Xibalbans simply watched them while they did it. Now all of this was merely the groundwork for the defeat of the Xibalbans at their hands.”

Chris Hedges: Throw Out The Money Changers!

” If we are to save our country, and our planet, we must turn from exalting the self, to subsuming of the self for our neighbor. Self-sacrifice defies the sickness of corporate ideology. Self-sacrifice mocks opportunities for advancement, money and power. Self-sacrifice smashes the idols of greed and envy. Self-sacrifice demands that we rise up against the abuse, injury and injustice forced upon us by the mandarins of corporate power. There is a profound truth in the biblical admonition “He who loves his life will lose it.”

“Life is not only about us. We can never have justice until our neighbor has justice. And we can never recover our freedom until we are willing to sacrifice our comfort for open rebellion. The president has failed us. The Congress has failed us. The courts have failed us. The press has failed us. The universities have failed us. Our process of electoral democracy has failed us. There are no structures or institutions left that have not been contaminated or destroyed by corporations. And this means it is up to us. Civil disobedience, which will entail hardship and suffering, which will be long and difficult, which at its core means self-sacrifice, is the only mechanism left.”

In The Beginning, There Was Eros.
April 15, 2011

“These things declare to me from the beginning, you Muses who dwell in the house of Olympus, [115] and tell me which of them first came to be. In truth at first Chaos came to be, but next wide-bosomed Earth, the ever-sure foundation of all1the deathless ones who hold the peaks of snowy Olympus, and dim Tartarus in the depth of the wide-pathed Earth, [120] and Eros (Love), fairest among the deathless gods, who unnerves the limbs and overcomes the mind and wise counsels of all gods and all men within them.

— Hesiod, “Theogony,” 7th century BCE, (lines 114-138)

“Sing, Heav’nly Muse, that on the secret top
Of Oreb, or of Sinai, didst inspire
That Shepherd, who first taught the chosen Seed,
In the Beginning how the Heav’ns and Earth
Rose out of Chaos: Or if Sion Hill [ 10 ]
Delight thee more, and Siloa’s Brook that flow’d
Fast by the Oracle of God; I thence
Invoke thy aid to my adventrous Song,
That with no middle flight intends to soar
Above th’ Aonian Mount, while it pursues [ 15 ]
Things unattempted yet in Prose or Rhime.
And chiefly Thou O Spirit, that dost prefer
Before all Temples th’ upright heart and pure,
Instruct me, for Thou know’st; Thou from the first
Wast present, and with mighty wings outspread [ 20 ]
Dove-like satst brooding on the vast Abyss
And mad’st it pregnant…”
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—  John Milton, 1667, “Paradise Lost”, Book 1, (lines 17-22)

      “IMMORTAL LOVE! who ere the morn of Time,
On wings outstretch’d, o’er Chaos hung sublime;
Warm’d into life the bursting egg of Night,
And gave young Nature to admiring Light!—
YOU! whose wide arms, in soft embraces hurl’d
Round the vast frame, connect the whirling world!
Whether immers’d in day, the Sun your throne,
You gird the planets in your silver zone;
Or warm, descending on ethereal wing,
The Earth’s cold bosom with the beams of spring;
Press drop to drop, to atom atom bind,
Link sex to sex, or rivet mind to mind;
Attend my song!—With rosy lips rehearse,
And with your polish’d arrows write my verse!—

— Erasmus Darwin, 1802, “The Temple of Nature,” Book 1, (lines 15-28)

“EDITOR’S NOTE: l. 15. This address to Immortal Love conflates many different ideas. It alludes to the opening of Genesis, by way of Milton’s invocation of the Holy Spirit, which “with mighty wings outspread / Dove-like sat’st brooding on the vast abyss / And mad’st it pregnant” (Paradise Lost, I, 20-22); but it also echoes the invocation to the love-goddess Venus which opens Lucretius’s materialist poem De Rerum Natura (I, 1-49). For “the egg of Night” (17), see III, 178n, where Darwin quotes from Aristophanes’s The Birds: “sable-winged night produced an egg, from whence sprung up like a blossom Eros, the lovely, the desirable, with glossy golden wings.” Darwin distinguishes this “celestial” creative Eros (who reappears as the god of “Sentimental Love” in Canto III) from the “terrestrial” god of sexual love Cupid (the dominant deity of Canto II, on Reproduction). Early drafts make this identification clearer by addressing the present passage to “Celestial Love.” Darwin had already explored these ideas in notes toThe Economy of Vegetation, discussing the Aristophanes quote more fully (I, 413n), and (in The Economy of Vegetation, I, 101n) linking the image of “the egg of Night” (17) to the idea of evolution, in single organisms, in the formation of the earth and finally between species: “From having observed the gradual evolution of the young animal or plant from its egg or seed . . . , philosophers of all ages seem to have imagined, that the great world itself had likewise its infancy and gradual progress to maturity; this seems to have given origin to the very ancient and sublime allegory of Eros, or Divine Love, producing the world from the egg of Night, as it floated in Chaos.” Darwin goes on to link this idea to evidence that the earth’s crust has built up slowly, and that many plants and animals display “useless or incomplete appendages,” suggesting development from or towards other species.”
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For more on Eros, its grip on our psyche and the consequences of unrestrained “terrestrial” Eros, download a PDF of my Senior Thesis: Marketing Magicians of the Shopocalypse: Eros, Advertising and… the End of the World? 

ABSTRACT: The modern marketing profession is not merely the child of 20th century capitalism. It is also an heir to the theories and traditions of Renaissance magic. In particular, Giordano Bruno’s techniques of “bonding” and his special version of the classical “art of memory” provide the basis for especially effective forms of integrated brand promotion which combine the raw power of human desire with an appeal to the archetypal nature of the human psyche. This article examines the Classical origins of Bruno’s theories and techniques as well as some of their modern marketing usages in an attempt to ascertain how they have brought humanity to the brink of extinction through the stimulation of consumer frenzy, and how they might help us survive.

From the Conclusion: Both lover and beloved, then, have together succumbed to the incessant whinnying of the corporeal horse (the lower Eros), exercising little to no self-restraint. The consumer/beloved engages in self destructive behavior at the behest of the manufacturer/lover, and the cycle of dysfunctional codependence perpetuates itself to the brink of annihilation. This is precisely the kind of self destructive greed which caused Wall Street to crumble at the expense of taxpayers and which lurks in the trash-strewn epicenter of the Shopocalypse.

This “hubris,” as Plato calls it “when desire rules in us and drags us toward pleasure in a manner contrary to reason,” has its remedy in its opposite, or “judiciousness,” which occurs “when judgment guides us by reason toward what is best and is strong enough to prevail.” Given how undisciplined it has become, regaining control over the ornery horse will not be easy. However, the task of bringing the two horses back into balance under the rational authority of the charioteer is crucial to human development, as it constitutes the process whereby the soul regains its wings. Once desires have been tempered and the wings regrown, the soul may once again partake in the procession of Zeus, gazing out once more over the rim of heaven to look upon the “things which are.”

‎”Because of Eros, and through it, all of Nature is turned into a great Sorceress.”

— Iaon P. Couliano, Eros and Magic in the Renaissance, p. 87

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Bernays, Edward. (1971). Emergence of the Public Relations Counsel: Principles and Recollections. The Business History Review, Vol. 45, No. 3, 296-316

Berthon, Pierre; Holbrook, Morris; Hulbert, James. (2003). “Understanding and Managing the Brand Space.” MIT Sloan Management Review, Vol. 44, No 2, 50-51

Bruno, Giordano. (1590, reissued 1998). Blackwell, Richard & de Lucca, Robert, ed. “A General Account of Bonding.” Giordano Bruno: Cause, Principle and Unity: And Essays on Magic. Port Chester, NY: Cambridge University Press. 145-176.

Bruno, Giordano. (1590, reissued 1998). Blackwell, Richard & de Lucca, Robert, ed. “On Magic.” Giordano Bruno: Cause, Principle and Unity: And Essays on Magic. Port Chester, NY: Cambridge University Press. 103-142.

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1992 World Scientists’ Warning to Humanity

Human beings and the natural world are on a collision course. Human activities inflict harsh and often irreversible damage on the environment and on critical resources. If not checked, many of our current practices put at serious risk the future that we wish for human society and the plant and animal kingdoms, and may so alter the living world that it will be unable to sustain life in the manner that we know. Fundamental changes are urgent if we are to avoid the collision our present course will bring about.

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