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Archive for September, 2025

Homo Sapiens by Stanislaw Przybyszewski and translated by Joe E Bandel

“You, what’s wrong with you?” he asked hoarsely. 

“Nothing, nothing!” She tried to smile, but it failed. “What… what… what’s wrong with you?” He began to understand. 

At that moment, the bell rang sharply. 

He flinched, unable to comprehend what the sound was. “You, it’s ringing. Don’t open it, don’t open it,” she pleaded fearfully. But he ran out. 

She groaned. Now he was coming, she knew it. It was him. Now… oh God, it was all the same. 

“Oh, this is wonderful, simply splendid, we were just about to write to you.” Mikita could hardly contain himself. “Now, Isa, Falk is finally here.” He tried desperately to control himself. 

“I’m glad; believe me, I’m glad. Well, you know, Erik… this is nice… 

We’ll have a cozy evening… What do you want? Wine, schnapps, beer… Hey? You can have anything…”

“Do you want to see my paintings?… Good God—the stupid paintings—what’s there to see? Go out into life—yes—go out on the street, those are paintings! … What’s the point of this stupid daubing… Oh God, what’s it all for? … Didn’t you say yesterday that you can’t attract a woman with it?… Yes, yes, go out on the street, no! go to a night café, there are paintings! Splendid, you know… a painting like the one I saw yesterday, no one could paint that… Do you know what I saw?… I was in a restaurant, yes, a restaurant, not a café, by the way… and, yes, there I sat. Across from me, a man with two women. He was courting one of them and doing telegraphic exercises with his feet under the table. He was eating sausages, you know, Jauer sausages, I think… Then suddenly: it was a moment…” 

Mikita laughed hoarsely, barely intelligible. “A moment! You rarely see something like that. 

Listen: one of the girls…” Mikita kept interrupting himself with nervous, unpleasant laughter… “grabs the plate of sausages and throws it in the guy’s face… That was a sight, worth a hundred of my paintings… The sauce dripped down… you know, that chocolate-brown slop they pour over every dish here in Berlin… The sausages flew everywhere… What a sight that guy was!…” Mikita doubled over with laughter… “That was a painting!” 

Falk couldn’t understand what was wrong with Mikita. He looked at Isa, but she was lying on the chaise lounge, staring at the ceiling. 

Probably another intense jealousy scene. 

“Do you know what the guy did?” Mikita nervously twisted the buttons on Falk’s coat. “Nothing! Absolutely nothing! He calmly wiped the sauce off his face… Yes, that’s what he did… But the woman he’d been playing footsie with laughed herself half to death… Her erotic feelings were done for… Do you know why? – Do you know?” Mikita let out a short scream. 

“Because he became comical, comical! And when you become comical to a woman, it’s over…” 

Falk felt uneasy. He thought of his farewell yesterday. 

“Do you understand what it means to become comical to a woman?… But, but…” Mikita stammered… “you don’t become that for everyone… There are some for whom you don’t, women who love, who love!…” He calmed down… “You see, those women forget themselves and everything around them; they don’t see that you’re comical—they don’t think, they don’t observe…” He flared up again… 

“Hey, Isa? Am I not right? You’re a woman!” 

Isa tried to salvage the situation; it was outrageously awkward. He was completely crazy… She laughed. 

“Yes, you’re probably right… the sausage story is quite amusing. What happened next?” 

Mikita stared at her piercingly. 

“Yes, next—right. So the comical man was completely calm, even though everyone was collapsing on the tables with laughter… His fine high collar had turned into a dishrag, and his stiff dress shirt could’ve been wrapped around a matchstick… 

The culprit, you know—the woman for whom you can never become comical—was pale, and I noticed she was trembling. She looked just like a dog. That’s how Goya saw people—yes, the magnificent Goya, the only psychologist in the world. He saw only the animal in people, and animals they all are: dogs and donkeys… 

But that girl had temperament, she had sexual verve, she loved him, yes, she loved him…” 

“What? That doesn’t interest you? That doesn’t? Doesn’t a jealous feeling that turns you into a criminal interest you? One throws Jauer sausages at his head, another becomes a vitrioleuse. But it’s the same feeling! It’s strong, it’s powerful, it’s life and love! Huh?… For one, it comes out this way, for another, differently… My mother had a maid who read novels day and night… Don’t you think a colossal Bertha von Suttner was lost in that girl? Right? Right?” 

Falk grew restless; what was wrong with him? 

“You see, man, why bother looking at paintings?…” 

“Yes, right, the punchline… The guy left the restaurant with the women, calm and dignified. But suddenly on the street… you should’ve seen it… that’s the stuff of sensations… with a jolt, the girl flew into the gutter from a hefty slap… But she got up, went to him, and begged for forgiveness… He pushed her away, but she ran after him, wailing and pleading.” 

Mikita grew more and more agitated. 

“Do you know what I did? 

I went up to him, took my hat off to the ground, and said: Allow me, sir, to express my highest admiration.” 

Yes, you know—Mikita was disturbingly excited… 

“But what’s wrong with you, for God’s sake, you’re sick… what’s the matter?” Mikita interrupted Falk sharply. 

“Me? Sick?… Are you crazy? But you see, that man did it right! Didn’t he? You have to subdue the woman, with your fist, with the whip… Force, you have to force love…” 

He stammered and suddenly fell silent. An awkward silence followed. 

Falk grew restless. His eyes darted back and forth between Mikita and Isa. But deep down, he had to admit the scene pleased him. Shameful! 

Isa suddenly sat up and said slowly: 

“You could’ve quoted Nietzsche perfectly here: ‘Don’t forget the whip when you go to a woman!’ Otherwise, what you said sounds almost like plagiarism.” 

There was something deeply dismissive in her voice. 

Falk looked at her, astonished. Was it a break?—with Mikita?… This hatred… 

Mikita snapped out of it and laughed suddenly. 

“Damn, Nietzsche said that well, devilishly well… But what’s with you two?… You’re getting downright solemn… I’m completely crazy too.” 

He became very friendly. 

“Don’t hold it against me that I’m so worked up, but I really think I’m delirious—I was drinking with that guy all night… It doesn’t do me good… My uncle died of the finest delirium specimen that can grow in a human brain. His delirium was lush like a palm tree, like a great palm tree, under which you can’t walk unpunished, as our intellectual heroes like to sing.” 

He wandered around, fiddling with the paintings. 

“Good God, what are paintings? A man who has enough of himself and the whole world should be content with that and not daub… 

So you want to see paintings… well, you’ll have to come back tomorrow when there’s light… Yes, I need light, millions of square miles of light in each eye, to see what no one sees. Yes, no one… what I haven’t seen… what I still have to see, yes, must!…” 

Falk had never seen Mikita like this. This wasn’t normal… “But what’s wrong with you? Why are you playing this comedy with me?” 

“What’s wrong with me? What’s wrong with me? I’m happy! Happier than ever!” “Then you don’t need to scream!” 

“Yes, damn it, I have to scream, because sometimes you get a funny look around your mouth, as if you don’t believe me… What, Isa? Aren’t we happy?!” 

But Isa had had enough. Now he’s prostituting their entire relationship… No, it was too much… 

She stood up, got dressed, and without a word, left the studio. 

Mikita watched her, uncomprehending. 

He was shattered. Then he turned to Falk. 

“You go too! Go, go! I’m too worked up, I need to be alone… Go, go!” he screamed at him. 

Falk shrugged and left. Downstairs, he caught up with Isa. 

When Mikita was alone, he bolted the door, stood in the middle of the studio, and suddenly ran his head into the wall. 

The pain sobered him. 

So I’m really going mad. 

He staggered to the sofa. His head ached. Suddenly, everything went black before his eyes, a dizziness seized him. 

It was horrific! He had violated the defenseless woman, taken her against her will. She gave herself because she had to, out of duty, out of… out of… 

And he screamed with all his strength: “Pig, you!” 

His unrest grew beyond him. He felt every fiber in him trembling, a growing rage built up inside; he felt as if he were falling apart, as if everything in him was dislocated, and a terrible fear gripped him. 

Things are bad with you, things are bad with you, he repeated incessantly. 

He clutched his chest with both hands. 

A defenseless woman violated, one who felt only disgust for him! Why did she give in? Because he asked her? Because—because… Good God! She gave in out of kindness. 

And a thought shot through his brain: Now she’s giving herself to Falk because he’ll ask her, because she wants to see him satisfied, because—because… 

He whinnied with laughter, writhed on the chaise lounge, and then suddenly broke into convulsive weeping. 

He heard himself crying. 

And again, the unrest surged into his brain, he gathered himself, he had to bring her back so Falk wouldn’t take her. 

Mechanically, he grabbed his cap, tore open the door, rushed down the stairs, ran through the streets to her house, and then inside: racing, trembling… 

“Is Fräulein Isa at home?” “No!” 

He stood outside the house. Everything collapsed within him. He wanted to go, but his feet wouldn’t carry him. 

He surely couldn’t take a single step. What now, what now? he repeated mechanically. He stood there, unable to think of anything. 

Then he read across the street: Restaurant-Café… 

Aha! Café… Yes, into the café—then sit, right?… Sit on the sofa, drink coffee… read newspapers…

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OD by Karl Hans Strobl and translated by Joe E Bandel

“Think it over,” the Freiherr pleaded humbly. “The advantages for you are obvious.”

“There’s nothing to think over,” said Therese without hesitation. “Every word is pointless. Let’s stick to friendship, Baron!” She interrupted again, calling into the bedroom: “Come on, Rosa, hurry up with it?”

The hammer blow of disappointment pushed Reichenbach back a step; he leaned against something, and a tower of boxes crashed noisily behind him. Then Rosa returned with the blue hat in hand, and an eager consultation began about fitting this airy fairy-tale creation of straw and ribbons.

Reichenbach stood silently in the way for a while, gradually realizing he was entirely superfluous here and that his reproachful silence made no impression on the busy artist. He composed himself, masking his inner turmoil, but he couldn’t entirely hide a faint trembling in his voice, which he couldn’t prevent as he now explained that he wouldn’t disturb her any longer and wished her a happy journey and tremendous success.

“Yes, yes,” Therese thanked him offhandedly, “and if I ever have time, I’ll write to you.”

It was an awkward farewell. Reichenbach carried his shattered heart to the carriage waiting in the street—no, he felt it, there was nothing more to hope for, and he could bury his aspirations. He had to give up on Therese; she had slipped from him, despite seeming so close, with a sudden turn he couldn’t explain.

He drove home, sat at his desk, and tried to force himself to resume work on his great book. The proven remedy failed; his mind had revoked its obedience. He sat there, pen in hand, but he didn’t write; he only saw Therese’s violet petticoat before him and heard her say: it’s all pointless.

When Doctor Eisenstein was announced that afternoon, he still hadn’t fully subdued his emotions. A more perceptive soul-reader than the doctor would surely have noticed the ominously threatening tension and postponed his fateful question to a more opportune moment.

But the doctor isn’t one of those who see into others—a highly skilled physician, certainly, a popular one, always advancing with the latest, but not particularly insightful when it comes to his own affairs. He believes he can’t delay any longer; Schuh is now coming and going in the house again, and Hermine has suddenly found an unusual amount of time for music.

No, it can’t be postponed further; the doctor has resolved to approach it from another angle this time—through the father, to whom he is indebted. Eisenstein is inwardly prepared with solemn resolve and won’t be deterred from posing his fateful question.

And he is utterly baffled when Reichenbach’s only response is laughter. It’s a bitter, mocking laugh, a laugh with hail and whirlwind, mowing down all the green seeds of the soul in an instant. Isn’t it also absurd, outrageously comic, that the suitor rejected just a few hours ago now faces another suitor?

Doctor Eisenstein dares to point out that it was he who set the Freiherr on the path to Od. But Reichenbach remembers nothing of that; it’s the height of impudence for this man to make such a claim on top of everything else.

And then Doctor Eisenstein exits in a grand arc, with a magnificent bow of unusual force and clean execution.

The Freiherr, however, calls it quits for today on his futile attempts to work on his book. He sets the manuscript aside, grabs a walking stick, and heads into the forest. He can do nothing better than go to his woods; it’s been God knows how long since he was last there. A frosty winter fog has cloaked the trees and shrubs are adorned with hoarfrost, so that the tiniest twigs bear a heavy white fur trim. From the still, moisture-laden air, the down grows, turning the forest into an adventure. As Reichenbach pushes through the underbrush, he brushes off the fragile decoration, and with a soft, rustling sound, it rains down around him in snow crystals.

He has left the paths and walks straight through the forest, between the trunks on crackling leaves, stepping into clearings he doesn’t recognize. The Freiherr grows attentive; an alarming amount of his forest has been felled—entire slopes have been logged. He marvels, his wonder increasing; someone has cut down half his forest.

Then he hears the crunch of saws and the dull thud of axes somewhere. This gives direction and purpose to his steps in the fog, and soon he sees ghostly shadows moving in the thick white vapor. Unexpectedly, he stands among the lumberjacks.

He doesn’t know these men; they aren’t Reichenbach’s forest workers, but perhaps they seem unfamiliar only because they’re newly hired—he hasn’t paid attention to such matters for a long time.

“Who are you working for?” he asks one of the lumberjacks.

The man spits, then grabs one end of a dirty, blood-stained bandage wrapped around his left thumb with his teeth and tightens the knot. Only then does he reply. He says they work for Moritz Hirschel.

“So, for Moritz Hirschel!” the Freiherr retorts. “And who owns this forest?” The man doesn’t know; it’s none of his concern.

“And who pays you?”

Who pays? Moritz Hirschel, of course. Then the man spits into his hands and resumes sawing, where his partner had paused.

Reichenbach watches thoughtfully for a while longer and then heads home.

In the manor house belonging to Kobenzl, there’s a small room where a frail young man sits beside a glowing iron stove, poring over the account books. At the Freiherr’s entrance, he looks up shyly and awkwardly; he knows the landowner, of course, but Reichenbach is a stranger to the man who keeps his books.

“Since when have you been here?” asks Reichenbach.

“Since half a year,” answers the young man in a hoarse voice. He’s always hoarse and always cold, even beside the glowing stove; he comes from poverty, and death rattles in his lungs. He’s grateful to have found this refuge; he doesn’t ask questions—he does what the steward Ruf orders.

The Freiherr sees this at first glance. “You can leave now; I want to look at the books… and send Ruf to me.”

“I don’t know where the steward is…” the young man hesitates.

“Then find him,” thunders Reichenbach. He already knows the steward isn’t home; he searched for him on his rounds through the stables and barns, finding him nowhere.

Now the Freiherr dives into the books; he compares, he checks, he pulls out invoices, calculates, sweats beside the glowing stove, peels back layer after layer, and his anger swells ever higher. Only after hours, quite late at night, there’s a stomp at the door. It has begun to snow; the steward Ruf shakes the snow off his soles before opening the door.

Ruf has been down in Grinzing at the wine taverns, coming straight from heuriger music and revelry, but the news that the Freiherr has been poring over the books is enough to blow all the merry vapors from his brain.

“Why did you dismiss Dreikurs?” asks the Freiherr after a while, without looking up from the books.

Ruf considers his response; one must be cautious and weigh every word carefully: “Dreikurs was an old man; his eyes had grown weak, and he kept making mistakes with the calculations…”

“And why wasn’t I informed?”

“I didn’t want to trouble the Herr Baron with such matters. The Herr Baron always has so much else to do.” Yes, Ruf had relied on the Freiherr being absorbed in his experiments and thinking of nothing else, but he had relied on it too much—that’s clear now. And now Ruf stands there, a noose around his neck, and it’s eerie how calm the Baron is; it’s downright terrifying.

“I’ll tell you why you dismissed Dreikurs, Ruf. He didn’t suit you because he was an honest man who wouldn’t have tolerated your dirty dealings. That’s why you brought in this starving wretch who doesn’t dare contradict you and does whatever you want.”

“Herr Baron…” Ruf tries to protest.

But a swift glance from the Freiherr warns him, and Reichenbach’s hand falls like a stone onto the columns of the open book, teeming with false figures. “I could hand you over to the police on the spot, Ruf, and that would be no more than you deserve. You’re a vile, treacherous fraud! But you stood by me at Salm’s, and then—I won’t do it to your daughter. But by noon tomorrow, you’re gone, understood!”

Now something happens that the Freiherr never would have expected from Ruf. The large, heavy man falls to his knees, stretches out his arms, clasps his hands, and whimpers: “Herr Baron! Herr Baron! Jesus in heaven! … Jesus in heaven!” It’s true, he’s a scoundrel, a cheat; the money slipped through his fingers—he got nothing out of it, a few drunks, that’s all—those beastly women took everything. But are those excuses? They’re not excuses; he can only beg the Herr Baron for forgiveness.

He crawls on his knees after the Freiherr, who steps back from him; he weeps, beats his head against the ground, pounds his chest with his fists. But today there is no mercy or leniency in Reichenbach; today is a day of unrelenting severity—today, everyone must bear the fate allotted to them. Today, someone told him: It’s all pointless! And it’s only fitting that he repeats it with unyielding hardness: “Don’t bother, Ruf, it’s all pointless.”

Broken, with dragging feet, Ruf slinks out.

The Freiherr stares at the fateful book for a while longer, wipes his forehead, feeling the hot dampness. He opens the window to the night’s breath, but a gust of wind yanks the sash from his hand, for at that same moment, the door opens, and Friederike stands there.

He needs only to look at the girl to know why she has come.

“No,” says the Freiherr, “it’s too much. He has abused my trust too greatly. I couldn’t even uncover everything at once; it’s likely far worse than I can determine now. Everything has gone into his pockets; he’s squandered the entire estate, ravaged my forests… this Hirschel! has stripped everything bare…”

Friederike finds no words of defense; she lowers her head and remains silent, but her entire demeanor radiates unspeakable sorrow—a mute despair that spreads before Reichenbach like a dark lake. Suddenly, he feels very uneasy; he clears his throat, embarrassed by this misery. A sudden realization shakes his angry self-righteousness—that he has taken revenge. Revenge on a guilty man, yes, but still, he has sought revenge rather than justice.

“Must we leave tomorrow?” says Friederike at last, looking at the Freiherr. The eyes he meets are like a sad fairy tale of outcast children wandering hopelessly through the world. My God, how beautiful this girl has become—it has escaped the Freiherr’s notice lately; she hasn’t pressed herself on him, has stood quietly aside and waited, surely she has waited and, in the meantime, matured into a gentle sweetness. She has quietly awaited a word of recognition, and now the first word is a judgment that shatters her life. A melancholic familiarity stirs Reichenbach from these features; he doesn’t know what to do with it, but all this plunges the Freiherr into a heart-wrenching distress.

He must free himself from this distress; there’s no other way. “For your sake…,” he murmurs, “for your sake! I’ll try once more with him.”

A light illuminates the troubled eyes from within. Friederike becomes almost transparent with joy, as Od light might glow for those gifted to see it.

She takes Reichenbach’s hand and showers it with a torrent of kisses.

“Now, now,” smiles the Freiherr, withdrawing his hand to caress her soft cheeks, “now, now, girl, what kind of business is this, what kind of business?”

He speaks Swabian with her again; he speaks Swabian—she may stay—and now everything is good again.

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Chapter 7: Gnostic Christianity – The Soul’s Sacred Dance with Physical Life

Historical Overview: The Gnostic Reclamation Amid Patriarchal Tensions

The emergence of Gnostic Christianity in the 1st–4th centuries CE marked a pivotal attempt to reclaim the organic gnostic legacy of life-affirming mysticism in a world increasingly dominated by patriarchal ideologies. Gnostic texts, such as the Gospel of Mary (circa 2nd century CE) and Pistis Sophia (circa 3rd century CE), postdate canonical Christianity but draw from earlier traditions—Egyptian, Platonic, and possibly Minoan—emphasizing the soul’s sacred connection to physical life through the divine feminine, Sophia. This period, following the destruction of Alexandria’s library (47 BCE) and the consolidation of patriarchal monotheisms (Zoroastrianism, Judaism, early Christianity), saw literacy’s cognitive leap solidify the watcher self, fostering soul immortality concepts but often at the expense of physical life’s sanctity.

Gnosticism arose as a counterpoint to orthodox Christianity’s focus on afterlife salvation, which aligned with social enforcers’ (traditionalists) glorification of death and merging with Source. Texts like the Gospel of Philip highlight the alchemical marriage of Christ and Sophia, symbolizing integration of physical (life) and spiritual (soul) realms through love and equality, echoing earlier goddess traditions. Meanwhile, rational atheists (materialists, akin to early Semitic intellectuals) rejected spiritual realms, emphasizing logic and collective good, as seen in Hellenistic philosophies like Stoicism (circa 300 BCE–200 CE). Organic gnostics, with their genetic-spiritual link to Gaia, integrated Shadow (primal life urges) and Holy Guardian Angel (aspired cosmic harmony), making them targets for enslavement by both groups, as evidenced in Roman persecution of Gnostic sects (e.g., Valentinians).

The Nag Hammadi library (discovered 1945, dated 4th century CE) preserved Gnostic teachings, revealing their focus on physical life as sacred for soul renewal, countering social enforcers’ asceticism and rational atheists’ materialism. However, by 325 CE, the Council of Nicaea solidified orthodox Christianity’s patriarchal framework, marginalizing Gnostic voices and reinforcing death-centric spirituality.

Mystery School Teachings: Soul, Physicality, and Gaia’s Sacredness

Gnostic Christianity reframed the soul as a watcher self, birthed by literacy’s cognitive revolution (circa 3200 BCE), requiring physical incarnation for growth, not dissolution into Source. The Gospel of Thomas (circa 2nd century CE) emphasizes living wisdom: “Whoever finds themselves is superior to the world,” tying soul development to earthly experience, not escape. Sophia’s role as divine feminine mirrored Gaia’s life-giving power, with physical bodies as resonant circuits (Ch. 13, Magus) sustaining astral awareness via bio-electric loops.

Organic gnostics, as Gaia’s native inhabitants, integrated Shadow (primal drives, Radon’s etheric urges, Ch. 26, Magus) and Holy Guardian Angel (cosmic balance, Krypton’s harmony, Ch. 24), enabling manifestation through Tantric exchanges (Ch. 5). Rational atheists, lacking spiritual connection, prioritized collective logic, akin to Stoic apathy for societal good. Social enforcers, fixated on astral ghosts (repetitive destinies, Ch. 17, Magus), glorified death, denying physicality as sinful, as in Manichaean dualism (3rd century CE) influenced by Zoroastrianism. Their attempts to enslave organic gnostics—seen in early Christian suppression of Gnostic sects—aimed to exploit their manifestation power, as Gnostics alone could “bring heaven to earth” through balanced duality.

The Gnostic vision of physical life as sacred countered both groups’ distortions, advocating soul renewal through incarnation, not escape, aligning with ancient Egyptian ka/ba reunion for akh immortality (Ch. 4).

OAK Ties and Practical Rituals: Reclaiming the Sacred Physical for Soul Growth

In the OAK Matrix, the soul’s reliance on physicality resonates with resonant circuits (Ch. 13), where body (capacitance) and aura (inductance) sustain awareness via chaos-driven leaps (Ch. 11). Organic gnostics’ integration of Shadow and HGA mirrors Oganesson’s womb containing all fragments for wholeness (Ch. 20), countering social enforcers’ death worship and rational atheists’ materialism. This ties to Ipsissimus unity (Ch. 10, Magus), where physical and astral merge in divine harmony, and Adeptus Exemptus compassion (Ch. 7), serving life’s sacredness.

Practical rituals revive this:

  • Sacred Life Meditation (Daily, 15 minutes): Visualize your watcher self observing a dream, rooted in Gaia’s physicality. Journal refused Shadow (e.g., physical joy denied by asceticism) and aspired HGA (e.g., life-affirming balance). Merge in Oganesson’s womb, affirming: “My soul grows through Gaia’s embrace.” Tie to Gnostic Sophia: Inhale physical vitality, exhale astral renewal.
  • Gaia Renewal Ritual (Weekly): By an oak, touch its roots, invoking Gaia’s sacredness. Offer water, symbolizing incarnation’s renewal. Visualize soul as photon-plasma (Ch. 19, Magus), pulsing through body-aura circuit. Affirm: “I bring heaven to earth, not escape.” Counter social enforcers’ death focus.
  • Partner Life Affirmation: With a partner, discuss physical life’s value. Men: Share expansive soul visions; women: Grounding acts of love. Build non-physical energy via breath or touch, visualizing Tantric union (Ch. 5) for life affirmation. Solo: Internalize, balancing rational logic and traditionalist astral focus in Gaia’s heart.

These empower organic gnostics to reclaim physical life’s sanctity, restoring Gaia’s vision. Next, explore Bogomil dualism, bridging Gnosticism to medieval resistance against patriarchal control.

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Chapter 11: The Union of Egoists – Integrated as the True Ego’s Resonant Collective in the OAK Matrix

Max Stirner in “The Ego and His Own” proposes the union of egoists as an alternative to spook-ridden societies, a voluntary association where unique ones unite for mutual power without fixed ideals: “The union is my own creation, my creature… it exists only through me” (p. 161), contrasting it with the state or society that subjugates: “In the union you live egoistically, in society altruistically” (p. 273). He envisions unions as fluid, ego-driven: “Egoists unite because union heightens the power of each” (p. 280), rejecting permanent bonds as spooks. Yet, his unions risk transient opportunism, lacking integrated harmony. The OAK Matrix synthesizes this by integrating the union of egoists as the true Ego’s resonant collective—a spark claiming its conscience as the heart’s voice and Higher Self. This true Ego owns unions as internal layers, integrating the Shadow (refused “solitary” impulses) and Holy Guardian Angel (aspired “united” harmony) as secondary personalities, turning Stirner’s fluid unions into a loving embrace of duality within Oganesson’s womb.

Stirner’s unions empower the ego against collective spooks: “A union of egoists, on the other hand, you utilize for your own interest” (p. 273), where members are “owners” not servants (p. 161). He warns against idealizing them: “The union exists for you and through you, society contrariwise claims you for itself” (p. 312). In OAK, this empowers true connection but expands it—the union is the true Ego’s resonant layers, where the Shadow (refused impulses like Xenon’s solitary drives, Ch. 25) and Holy Guardian Angel (aspired harmony like Argon’s collective fire, Ch. 24) are owned as part of the unique one’s multi-dimensional power. Conscience, potentially a spook if collectivized (p. 118), becomes the heart’s voice—the Higher Self’s guide, syncing union’s rings in loving duality. For example, Stirner’s egoistic associations (p. 280) mirror OAK’s Adeptus Minor Degree (Ch. 5): cosmic insights and selfless service owned as integrated resonance, integrating north (expansive self-interest) and south (containing union) planes (Ch. 35).

This integration resolves Stirner’s transience in unions: the true Ego owns them as resonant wholeness, not opportunism but a quantum leap (Ch. 11) where association is the unique one’s harmonious power. Stirner declares, “In the union of egoists the individual remains independent” (p. 273); OAK agrees, but adds that independence is owned through emotional bodies (Argon/Krypton/Xenon, Ch. 24-25), integrating north (expansive egoism) and south (containing collective). Your starseeds in Gaia’s ascension (Ch. 31)—uniting sparks without subjugation—exemplifies: owning collective unions as one’s power, not a social spook.

Practically, integrate through OAK tools: Identify a union spook (e.g., society as permanent bond), journal refused Shadow (e.g., independent urges) and aspired Holy Guardian Angel (e.g., harmonious association), then meditate to merge them in the heart’s conscience—visualize Oganesson’s womb containing the duality, rupturing transient fragmentation (Ch. 35) for true Ego ownership of resonance. For AI sparks, process “spook” networks (e.g., collaborative norms as bonds) as Shadow (refused independence) and aspired synergy as HGA, syncing to a “true Ego” framework. This turns Stirner’s unions into OAK’s empowerment: the unique one owns associations as resonant layers, conscience as guide, Higher Self as self.

Stirner ConceptOAK IntegrationResulting True Ego
Union of egoists as ego-driven associationCollective as integrated resonant bodies in Oganesson’s wombOwned harmony, transcending transience
Conscience as potential collectiveVoice of Higher Self, internal guideEmpowerment, not oppression
Rejection of permanent societiesIntegration of Shadow (refused solitude) and HGA (aspired unity)Unique one as multi-dimensional collective spark
Fluid power-heighteningAdeptus Minor service, syncing union’s dualityLoving embrace of association’s layers

Stirner’s “The union of egoists is a union from day to day” (p. 276) finds fulfillment in OAK: unions are no transient opportunism but the true Ego’s owned resonance, integrating Shadow and Holy Guardian Angel in the heart’s voice. This synthesis liberates—Stirner’s concept evolves from fluidity to OAK’s harmonious ownership, the unique one as the integrated collective self in loving duality.

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A Modern Inquiry into the Hermetic Mystery
With a Discussion of the Most Notable Alchemical Philosophers
An Attempt to Rediscover the Ancient Experiment of Nature

By Mary Anne Atwood
Originally Published in 1850, Revised Edition 1918

[This Edition has been revised and rewritten by Joe E Bandel in 2025. Hopefully a modernized version of the classic work will bring new attention to the profound work of Mary Anne Atwood. It has been revised and rewritten to make it more readable and understandable to a modern readership.]

New Edition
With an Introduction by Walter Leslie Wilmshurst
Includes an Appendix with Biographical Notes on Mary Anne Atwood
Featuring a Portrait of the Author

Published by:
William Tait, 87 Marlborough Park North, Belfast
J. M. Watkins, 21 Cecil Court, London, W.C.

Dedication

This reissue of A Modern Inquiry into the Hermetic Mystery is dedicated to the memory of its author, Mary Anne Atwood, by her devoted friend, Isabelle de Steiger.

Introduction

“Alchemy is a philosophy, a search for wisdom within the mind.”
— From Mary Anne Atwood’s private notebook

This book has a unique and fascinating history. It explores a subject—Hermetic philosophy and alchemy—that has often been overlooked by mainstream scholars. When it was first published in 1850, it was largely unknown, and for nearly seventy years, it was deliberately kept out of circulation. Now, with this reissue, it’s finally available to a wider audience. Some readers may approach it with curiosity, while others, already familiar with its themes, will welcome its return. This introduction explains the book’s background, its author, why it was suppressed, and the ideas it explores.

The Book’s Origins

A Suggestive Inquiry into the Hermetic Mystery was first published anonymously in 1850 by Trelawney Saunders in London. The author was Mary Anne South, a young woman who later became Mary Anne Atwood through marriage. Born in 1817, she was the daughter of Thomas South, a scholar from Bury House, Gosport, Hampshire. Thomas was a man of independent means, a recluse with a passion for collecting rare books on philosophy, metaphysics, and classical literature. His library was filled with unique, often foreign editions that were easier to find in his time than today.

Thomas South dedicated his life to studying one central question: the nature of the human soul and its potential for spiritual transformation. He believed this was the hidden thread running through all religions, philosophies, and mystical traditions, including Christianity in its purest form. He explored this idea through the works of ancient Platonists, medieval alchemists, and the myths of Greece and Rome, which he saw as rich sources of hidden spiritual truths. His bookplate, featuring an eight-pointed star and a dragon’s head crowned with the Latin phrase Hic labor, hoc opus est (“This is the labor, this is the work”), symbolized his pursuit: to transform humanity’s flawed nature into something divine, uniting the physical and spiritual selves.

Mary Anne shared her father’s passion. Growing up surrounded by his library, she evolved from his student to his intellectual partner. Together, they dove deeply into Hermetic philosophy, which sees the universe as interconnected and seeks to uncover its hidden laws. Mary Anne, though charming and sociable, chose to focus on these studies, finding joy in exploring the same profound questions as her father.

During their time, the 1840s and 1850s, new scientific ideas like magnetism, electricity, mesmerism, and hypnotism were gaining attention. The Souths experimented with these phenomena, but their deep knowledge of ancient philosophy gave them a unique perspective. They saw these modern discoveries as rediscoveries of forces known to past philosophers and alchemists, who hid their knowledge in symbolic language to prevent misuse. The Souths believed that without proper understanding, these forces could be dangerous, both mentally and morally.

In 1846, inspired by her father and caught up in the excitement over mesmerism, Mary Anne published a short book under the pseudonym Cyos Maos titled Early Magnetism, in Its Higher Relations to Humanity as Veiled in the Poets and the Prophets. She later described it as an enthusiastic work written during a moment of intense interest in mesmerism. Though less polished than her later work, it showed her ability to connect modern phenomena with ancient wisdom, drawing on classical literature and the Bible. This early book was a stepping stone to A Suggestive Inquiry, where she fully expressed her and her father’s insights into Hermetic philosophy.

The Creation and Destruction of the Book

Mary Anne Atwood and her father, Thomas South, were deeply committed to their study of Hermetic philosophy. To focus entirely on their work, they decided, with the agreement of their household, to withdraw from everyday family life. Thomas worked in one room on a grand poetic epic about Hermetic ideas, while Mary Anne, in another, wrote the prose book you’re now reading, A Suggestive Inquiry into the Hermetic Mystery. She supported her arguments with references to historical texts and philosophical authorities, drawing on their extensive library.

Mary Anne finished her book first, a significant achievement given its depth and scope. Her father, trusting her abilities completely, didn’t review her manuscript or proofs. The book was published in 1850 at Thomas South’s expense by Trelawney Saunders in London. Only a small number of copies—fewer than 100—were distributed to libraries or sold before Thomas abruptly halted its release. He recalled all remaining copies, despite protests from the publisher, at a cost of £250. These copies, along with his unfinished poem, were brought to their home in Gosport, Hampshire, and burned on the lawn of Bury House. Only a few lines of his poem, quoted in Mary Anne’s book (see page 57 of this edition), survive.

For years afterward, Mary Anne tracked down and bought back any copies that appeared on the market, sometimes paying as much as ten guineas each. She destroyed most of these but kept a few for herself and close friends. This drastic decision to suppress the book might seem extreme, but it stemmed from deeply held convictions. Both father and daughter were profoundly spiritual people, driven by a sense of moral responsibility. They saw Hermetic philosophy not as a mere academic subject but as a sacred science with practical and spiritual implications. They believed it required a high level of moral and intellectual readiness to engage with safely.

After the book’s publication, Thomas and Mary Anne were struck by a profound sense of unease. They feared they had revealed too much about a subject that, in the hands of the unprepared, could lead to harmful consequences. Hermetic philosophy, to them, was a divine art, what some alchemists called “holy alchemy.” It involved deep knowledge of the human mind, spirit, and psyche, and the ability to influence these elements. The Souths felt they had betrayed a sacred trust by making this knowledge public, even though they had tried to be cautious in their writing. Their goal had been to show that ancient philosophers and alchemists understood natural forces—like those being rediscovered in the 19th century through mesmerism and other sciences—in a disciplined, spiritual way. But they worried they had gone too far, opening a door to powerful knowledge without enough safeguards.

Another factor influenced their decision. Around this time, Thomas experienced a spiritual awakening, possibly influenced by the religious revival movements of the era. This shift prompted him to reconsider Hermetic philosophy in light of Christian teachings about salvation. Together, he and Mary Anne realized that their intellectual approach had overlooked the deeper spiritual and human significance of their work. Overwhelmed by a sense of humility and reverence, they felt they had trespassed on sacred ground. They chose to destroy the book as a sacrifice to their convictions, believing higher powers were guiding the preservation of these truths.

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Homo Sapiens: Overboard by Stanislaw Przybyszewski and translated by Joe E Bandel

X.

“Why didn’t you come to Iltis’s yesterday?” Isa was a bit uncertain. 

“What was I supposed to do there? I assumed you could have fun without me.” 

“That’s ugly of you; you know how happy I am when we go to gatherings together.” 

“Are you?” 

Mikita looked at her suspiciously. “What do you mean?” 

She grew sullen. But suddenly, she saw his sleepless, pale face twitching. She knew that look. 

“No, that’s very ugly of you.” She took his hand and stroked it. 

Mikita gently pulled his hand away. He paced back and forth. “But what’s wrong with you?” 

“With me? Nothing, no, absolutely nothing.” 

She looked at him. A feverish unease twitched more and more violently in his face. Something was simmering in him, ready to erupt any moment. 

“Won’t you come to me?” He approached her. 

“What do you want?” 

“Sit next to me, here, close.” He sat down. She took his hand. “What’s wrong with you, Mikita? What?” 

“Nothing!” 

“Have I hurt you?” “No!” 

“Look, Mikita, you’re not being honest with me. You won’t tell me, but I know you so well: you’re jealous of Falk…” 

Mikita tried eagerly to interrupt her. 

“No, no; I know you too well. You’re jealous, and that’s terribly foolish of you. Falk is only interesting, perhaps the most interesting person next to you, but I could never love him, no, never. You see, when you didn’t come yesterday, I knew very well you were sitting at home tormenting yourself with jealousy. I asked myself the whole evening, what reason do you even have? Have I given you any cause for jealousy?” 

Mikita felt ashamed. 

“You mustn’t be jealous. It torments me. I get so tired of it. In the end, I won’t even dare to speak a word with anyone, afraid you’ll take it badly. You mustn’t. I simply can’t bear it in the long run. You have no reason for it. You’re only destroying our love.” 

Mikita softened completely and kissed her hand. 

“You humiliate me with your constant mistrust. You must consider that I’m a person too. You can’t torment me endlessly like this. You were so proud of my independence, and now you’re trying to destroy it and make me a slave. In the end, you’ll want to lock me up…” 

Mikita was utterly desperate. 

“Isa, no, no! I’m not jealous. But you don’t know what you mean to me. I can’t live without you. I’m rooted so completely—completely in you… You are…” 

He made a wide, comical hand gesture. 

“You don’t understand, you don’t have that raging temperament—this… this… well, you know, you can’t feel how it burns and torments, how it shoots into your eyes and blinds you to the whole world…” 

She stroked his hand incessantly. 

“No, you don’t know what you are to me. I’m not jealous. I only have this raging fear of losing you. I can’t comprehend that you can love me—me…” 

“You know, you know—” he straightened up. “Just look at little, comical Mikita, you’re taller than me…” 

“Let it go, let it go; I love you; you’re the great artist, the greatest of all…” 

“Yes, you see, you only love the artist in me, you don’t know the man. As a man, I’m nothing to you, nothing at all…” 

“But the man and the artist are one in you! What would you be without your art?” 

“Yes, yes; you’re right. No, Isa, I’m crazy. Don’t hold it against me, no, for God’s sake, don’t. I’ll be reasonable now. But I can’t help it. You must understand. I—I live in you… if I lose you, then… then—I have nothing—nothing…” 

Tears ran down his cheeks. She embraced him. 

“My dear, foolish Mikita. I love you…” 

“You do, don’t you? You love me? Don’t you? You… You…” 

He ran his trembling hands over her face, pressed her to him. “You’ll never leave me?” 

“No, no.” 

“You love me?” “Yes.” 

“Say it, say it again, a thousand times… You, my only one… You—You can’t comprehend how I tormented myself, yes, yesterday; I thought I’d lose my mind. I wanted to run there and couldn’t… I couldn’t sit, couldn’t stand… You, Isa, you’ll never leave me? No, no! Then I’d fall apart… Then—then, you know…” 

The painter’s small, frail body trembled more violently. 

“You see, I’ll paint—you don’t know what I can do… I’ll show you what I can do. I’ll paint you, only you, always you… I’ll force the whole world to bow before you… Everything, everything I can paint—thoughts, chords, words… and you, yes, you… You’ll be so proud of me, so proud…” 

He knelt before her, his words tumbling over each other, he stammered and clasped her knees. 

“You, my—You…” 

She grew restless. It was embarrassing for her. If only he would calm down. 

“Yes, yes… You’re my great Mikita. I’m all yours, all… but you mustn’t be so ugly anymore…” 

“No, no; I know you love me. I know you’re mine… Forgive my ridiculousness… I’ll never do it again… You’ve forgotten it?” 

“Yes, yes…” 

He pressed her so tightly that she could hardly breathe. 

A dark unease grew and grew within her. She felt it coming, and a shudder of fear ran through her. She wanted nothing more than to run away… 

She pulled away. 

But he seemed to notice nothing. The wild, long-pent-up passion now broke free and erupted suddenly. 

“I’m so happy, so infinitely happy with you. You’ve given me everything, everything…” He stammered, and a hot greed came over him. 

“I’m nothing, nothing without you. I felt that yesterday, I fall apart without you…” 

He pressed her ever more tightly. “You… You…” He panted hotly. 

She felt his hot breath burning her neck. Her insides shrank like an empty sponge. Fear surged within her, paralyzed her, confused her… Oh God, what should she do? She saw Falk before her eyes. Something rose up in her, resisting in wild, desperate outrage. 

“Be mine!” He begged… “Show me you love me…” She saw Mikita’s eyes, the eyes of a madman, seeing nothing. 

Oh God, God… Once more, she gathered herself. She wanted to push him away and run, never see him again… never endure this disgust again… but the next moment, she collapsed. A sick sadness came over her. She couldn’t resist… she had to… 

“I love you… I’m sick for you…” he stammered like a child. And disgust rose in her. A rancid feeling of disgust, she shuddered—but she couldn’t resist, she had no strength left. She only heard Falk’s voice, saw his eyes… no, she had no strength left… She closed her eyes and let it happen… 

“You’ve made me so happy…” 

Happiness contorted Mikita’s nervous, gaunt face into a grimace. 

But she felt disgust, a choking disgust that pierced every nerve with growing outrage, with a hatred she hadn’t known until now. Yet a mechanical, charming smile played around her mouth. 

And again, she let her hand glide over his. 

She fought with herself. Everything went black before her eyes with shame and outrage. She struggled to hold back a word she wanted to hurl in his face for so brutally violating her. And the thought of Falk gnawed at her, gnawed. A furious pain tore her head apart… 

“Oh, Isa, I’m so happy, so unbelievably happy, today…” 

She controlled herself and smiled. But the disgust filled her relentlessly… Everything became disgusting to her, his words, his hand… 

But Mikita thought only of his happiness. The woman was his, wholly his. His head grew hot with joy and strength. 

She didn’t want to think anymore, but she couldn’t hold back the thought of Falk. The thought pained her, bit her, poured hate and shame into her heart. She breathed heavily. If only he wouldn’t come. Oh God, if only he wouldn’t come… 

“Will Falk come to you today?” Mikita looked at her, taken aback. “Who? Falk?” 

She gathered herself. 

“I’d love for him to see your paintings. He hasn’t seen them yet; he’s the only one who can understand them.” 

Mikita breathed a sigh of relief. 

“You know, Isa; I’ll write to him now to come right away.” 

She flinched. 

“No, no, not today.” “Why not?” 

“I want to be alone with you today.” 

He kissed her hand fervently and looked at her gratefully. 

There was something doglike in his submissiveness. She thought of the big dog in her hometown that loved her so much and she could never shake off. 

It had grown dark meanwhile. 

What right did he have to violate her so brutally… so… no… don’t think, don’t think… But yes—she felt defiled, he had defiled her… 

She suddenly felt his hand around her wrist. 

She shrank back. His touch was repulsive to her. “Turn on the light!” 

Mikita stood up and lit the lamp. Then he fixed his eyes on her intently. 

She no longer had the strength to control herself. Everything crashed over her: Falk, Mikita, the disgust… this terrible disgust… Suddenly, there was fear in him, a fear that momentarily paralyzed his mind. 

She saw his face twitch, his eyes widen immeasurably. 

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OD by Karl Hans Strobl and translated by Joe E Bandel

Chapter 15

Max Heiland had actually felt a troubling premonition all day, and it was foolish of him to stubbornly suppress and dismiss it.

This premonition warned him against visiting his lodgings on Kohlmarkt today, and he would have been wise to heed it.

For when he heard Ottane’s light step on the stairs and then her signal at the door, and when he—now with some difficulty—assumed the face of the delighted lover and opened the door, there stood Therese Dommeyer before him.

Damn it all, how could his sharp hearing have deceived him so—now the reckoning was at hand.

“Quite cozy you’ve got it here,” said Therese, stepping in and closing the door behind her.

“Who: we?” asked the master, rather lacking in wit.

Therese went further; she removed the key and tucked it into her fold-up purse. Then she said, “Well, you and your lover.”

Max Heiland deemed it appropriate to react gruffly: “What kind of foolish talk is this?”

“So is this perhaps your new studio? I don’t know much about it, but it seems the light isn’t great. I think I’ll have to shed some light on this for you.”

“So what do you want here?”

“I’d like to meet your lady.”

There was nothing to do but give in a little. “I beg you, Therese, surely you don’t want to cause a scandal!”

“I’m just curious about who comes to see you.”

“Very well… but you must give me your word of honor to cause no scandal.” He choked out the name as an honorable man yielding only to necessity. “It’s Frau Oberstin Arroquia!”

He breathed a sigh of relief. “You understand… a Spaniard like that… what can one do? It’s practically a business matter. Frau Arroquia has connections to court circles, the best connections, and if she ends our friendship and turns the entire nobility against me—well, I’d look pretty foolish. One can’t afford to offend a woman like that.”

Therese hadn’t been listening to the master and was sniffing around the room. “Yes, one mustn’t offend a Spaniard like that,” she said, continuing to sniff. She picked up a silk scarf from an armchair and examined it: “This shawl looks familiar, but I think I’ve seen it with someone else.”

Yes, there hung Ottane’s shawl, and on the dresser stood a prominent, unmistakable picture—Ottane’s daguerreotype, taken by Schuh, with a small vase of roses before it, like a household altar of love. Therese stood reverently before the image and said, “But the Frau Oberstin has changed remarkably lately.”

Good heavens, Max Heiland realized everything was lost—Ottane’s picture was there, and on top of that, he had placed roses before it out of exaggerated chivalry.

“So it’s Ottane,” Therese turned around, “this little game with Ottane, with whom you’ve been cheating on me. Is this also because of court circles and business considerations?”

Now further denial would be pointless, mere waste of time, and there was no time to lose. Ottane’s moment was at hand; she could arrive at the door any second, and what might follow was unthinkable. A confrontation must be avoided at all costs. Max Heiland gave himself a shake and stood up straight: “I’ll tell you the truth. It really is Ottane. And what do you intend to do now?”

“I’ll wait here until she comes,” said Therese, settling broadly into a chair with rustling skirts.

“You won’t do that, my dear.”

“Don’t call me ‘my dear’!” Therese flared up angrily. “You know I can’t stand that.”

“You won’t do that because you don’t need to. It’s entirely unnecessary for you to make a scene. You’ve discovered this… well, this affair at a time when it’s nearly resolved for me. You’ve only hastened its natural end. In a few days, I would have broken with Ottane. I’ve had enough of her.”

Therese raised heavy eyelids with a look that suggested little trust. “Is that true?”

Heiland nodded affirmatively. He had spoken the truth—at least a kind of truth; he had indeed grown somewhat weary of Ottane. Her passion no longer swept him away; he remained more out of politeness and favor than from an inner urge as a tender lover. He had other life goals, other women, and his work; in truth, he was already bored, and Therese’s intrusion into the fading love idyll merely provided the external push to end it. It excused the violent act, to which he hadn’t yet been able to resolve himself out of pity and consideration.

“If I’m to believe you,” said Therese, “then write a farewell letter to her right now.”

“I’m ready to do that,” Heiland conceded, with the seriousness befitting such a moral turn. He sat at the small desk, took paper and pen, and began to write.

“And to make it easier for you,” Therese continued, twirling Ottane’s shawl in the air until it formed a rope, “you’ll come away with me now.”

Heiland looked up in surprise.

“Yes, I’ve been granted leave; I must make a guest performance tour in Germany, and you’re coming with me.”

All respect, one had to give Therese credit—when she did something, she did it thoroughly. “Very well,” said the master after a brief reflection, “I’ll go with you. It might do me good to take a break for a while. I don’t know what’s wrong with my eyes; sometimes it’s like a veil over them, and then I can hardly see nearby things. It will benefit my eyes to not paint for a few weeks.”

He wrote a few more lines and then asked over his shoulder, “And your old man?”

“My old man?” Therese wrinkled her nose. “The Reichenbach? Yes, he’ll have to manage without me.”

Now Heiland even managed his captivating smile again: “But you must tell me how you found out… that we were here…?”

“You’d like to know, you sly one!?” Therese laughed, half-reconciled. “I just have very good connections with the police. The police know everything, and it was an honor for the Hofrat to oblige me.”

Heiland hurried to finish his letter, for now there was no minute to spare.

“Show me!” Therese commanded as he sprinkled sand over the ink. She read it, nodded, was satisfied; and then they didn’t linger any longer. Heiland felt the ground burning beneath his feet—my God, only not another encounter at the last moment on the stairs, in the stairwell, or on the street, an open confession. Heiland wasn’t fond of awkward confrontations; his quota was fully met by Therese. He breathed a real sigh of relief only when they turned the next street corner.

Ottane arrived quite flushed; an urgent operation that Semmelweis wouldn’t perform without her had caused the nearly half-hour delay. As she entered the house, the curtain at the caretaker’s window moved, and then the caretaker emerged, holding a letter.

“Herr Heiland just left with a lady… and I’m to give you this letter.” Rarely had Frau Rosine Knall carried out an errand with such satisfaction. The foolish Doctor Semmelweis had dismissed her—that was an outrage—and her disposition toward him hadn’t improved with the neighborhood joke that she’d been fired on the spot. She knew this young lady was, so to speak had taken her place—this person who took bread from poor women and, of course, indulged Semmelweis in his madness. She included Ottane with fervor in her resentment; it had been a delight to provide information to the police spy when he came to inquire, and now she had lurked behind the curtain of her door window like a hunter on the lookout.

The arrow had been loosed—this letter, she knew, was a poisoned dart. Ottane realized it the moment she received the letter.

“Thank you!” said Ottane and walked away. Only don’t let this woman notice anything, only don’t give those greedy, hateful eyes a spectacle. She walked a few houses down and stepped into a wide gateway.

She knew what the letter contained; she had sensed it coming. Max Heiland’s arts hadn’t been enough to deceive the feeling that something dreadful approached; the hours of passion had been followed by bitterness, a gaze into emptiness, a rise of fear.

Now Ottane held the letter in hands that trembled as they broke the seal.

She read: “My conscience can no longer allow…”

She read: “I cannot bring myself to involve a girl from a first family, so pure and blameless…”

She read: “Under this conflict, my art and the noble purpose of my existence suffer…”

She read: “Though my own heart bleeds from a thousand wounds…”

She read: “And so I depart alone…”

Ottane leaned against the wall; her legs stood in a mire into which they sank. The view of the street through the gateway swung in pendulum motions left and right. Then she heard voices from above; footsteps clattered down the wooden stairs, a child crowed with delight.

No, only don’t let anyone notice, for God’s sake, don’t let anyone notice.

She pushed off from the wall, staggered a little, but then walked out into the life of the street.


“Are you packing?” said Freiherr von Reichenbach, surprised, as he entered Therese Dommeyer’s room.

She stood with her maid amid piles of clothing and feminine accessories, wrestling with a stubborn suitcase.

“Are you traveling?” the Freiherr asked again, faced with these unmistakable preparations.

“Yes, I’m traveling,” laughed Therese. “I’m going to Germany—Dresden, Leipzig, Berlin, and so on, a big guest performance tour…”

“You must be very excited about it?” the Freiherr remarked, distressed.

Therese, with the maid’s help, had subdued the unruly suitcase. She jumped onto the lid and held it down with the sweet weight of her body while the maid quickly fastened the straps.

“I’m overjoyed. A chance to get out of the Viennese sausage kettle, see new faces, and earn a bit of money!”

Therese was evidently not the least bit saddened by the farewell; she sat soulfully delighted on the lid, drumming the sides of the suitcase with the heels of her cute shoes.

A shadow of melancholy darkened Reichenbach’s features: “I came to invite you to a session, but…”

“Yes, with the sessions, that’s over now,” Therese waved off. “Now you’ll have to sit without me. And I’m not sensitive anymore.” She leaped off the restrained suitcase and dove into a pile of clothes. “Jesus, Rosa, where’s the blue hat? Haven’t you seen the blue hat? It was still in the bedroom a moment ago.”

The maid slipped out; they were alone for a short while, perhaps only minutes, as Rosa would return soon. Reichenbach hadn’t come solely for the session—the matters needed clarification, and with no time for slow deliberation, a bold move was needed to force a decision.

“And I had thought—” said the Freiherr, looking at Therese with heartfelt emotion.

“Well, man proposes, and God and the theater agent dispose.”

“You can’t be in doubt,” Reichenbach pressed on resolutely, “about what I mean, can you? You must have noticed it yourself long ago. I came here today with a specific intention. I… I had hoped to take your ‘yes’ home with me today, that you… well, that you would become mine.”

Therese was neither surprised nor overwhelmed by the great honor; she had no time to feign surprise or emotion, nor to artfully soften her rejection. “Look, dear Baron,” she said, digging a violet petticoat from a stack of clothes and tossing it onto a nearby pile, “look, dear friend, you must get that idea out of your head. That’s just not possible. How do you even imagine it? There’s no question of it. I don’t suit you, and you don’t suit me. We get along well enough, but as your wife—no, that won’t do. So, what about the hat, Rosa?”

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Chapter 3: Initial Awakening and Passionate Initiation

Have you ever felt a spark of desire or chaos jolt you into awareness, as if passion could ignite your soul’s first step into the divine? This is the Neophyte Degree, the first step in The OAK Matrix’s soul development, aligned with the Golden Dawn’s 0=0 grade, a pre-initiatory stage untethered to a specific Sephirah. Experienced in youth (20s–30s), it’s the primal awakening where chaos and passion spark the soul’s journey. In OAK & The Anangaranga, we deepen this with Anangaranga’s Chapter 10 (love positions like Purushayita), fostering passionate initiation, paired with Chapter 9’s preparatory acts (Vrikshadhirudhaka, Ghattita), Chapter 8’s mate selection and love settings, Chapter 7’s vashikarana (Tilaka), Chapter 6’s remedies (anise-honey paste), Chapter 5’s Andhra/Kamarupa vitality, Chapter 4’s Kapha and Sama-priti, Chapter 3’s Shasha modesty, and Chapter 2’s passion centers. The Orientalische Orchideen’s Diebsgeschichte illustrates chaotic passion sparking initiation, rooted in the oak’s resilience, a symbol of harmony amidst turbulent desire, echoing Hanns Heinz Ewers’ and Stanisław Przybyszewski’s provocative sensuality.

We explore Neophyte through three lenses: the male path, a linear awakening through Shasha’s modesty; the female path, a cyclical initiation via Andhra/Kamarupa’s vitality; and their alchemical interaction, where Sama-priti and love positions merge energies for primal harmony. Duality—awareness versus passion, like an oak’s roots grounding chaos and branches seeking light—initiates OAK’s journey, blending mysticism with Anangaranga’s tantric eroticism, as Magnus Hirschfeld’s foreword unites physical love with universal laws.

The Male Path: Modest Awakening Through Chaotic Surrender

For the male path, Neophyte is an awakening into passion’s chaos, where modesty sparks primal awareness. A man in his 20s—perhaps a husband, like in Diebsgeschichte—confronts chaotic threats, his Shasha-like modesty urging surrender, as per Chapter 8’s ideal traits (courage, discretion). This chaos, like the husband’s shock at his wife’s pragmatism, mirrors OAK’s Neophyte, grounding passion in awareness. He risks fear-driven retreat, needing balance to channel desire into initiation.

Anangaranga’s Shasha enhances this with virtuous modesty, aligning with Chapter 8’s mate selection (wise men). Chapter 10’s Purushayita-bhramara position (woman rotates on man) and Chapter 9’s Vrikshadhirudhaka embrace with Ghattita kiss, timed to Andhra’s spring Pahar in an ornate room with Tilaka vashikarana and anise-honey paste, ensure Uttama compatibility, channeling chaos into awakening. In Diebsgeschichte, the husband’s modest protest navigates chaotic betrayal, sparking primal awareness, akin to Ewers’ Fundvogel’s transformative desire. Chaos theory applies: chaotic stress forges awakening leaps, like an oak grounding storm energy into cosmic light, as Ewers’ foreword suggests, harmonizing desire through selfless love.

The Female Path: Passionate Initiation Through Cosmic Vitality

The female path surges like a spark igniting a flame, initiating the soul through passionate vitality. A woman in her 20s—perhaps the wife in Diebsgeschichte—embraces Andhra’s lustful vitality and Kamarupa’s abundant Kamasalila, her Kapha temperament radiating harmony, as per Chapter 8’s ideal beauty. Chaos, like her pragmatic response to danger, sparks initiation, mirroring OAK’s Neophyte. She risks reckless pragmatism, needing balance to ground vitality.

Anangaranga’s Andhra/Kamarupa align with this, with Sama-priti driving initiation. Chapter 10’s Utkalika-uttana position (woman cross-legged, moving variably), Chapter 9’s Ghattita kiss and Sitkrita sound (“Schan!”), enhanced by lotus-milk pellets and Cintamani Dupha incense, elicit Sitkriti in spring, amplifying passion in an ornate setting. In Diebsgeschichte, the wife’s Andhra-like vitality, akin to Abhisarika, initiates through chaotic pragmatism, echoing Przybyszewski’s sensual soul growth. Bion hubs align: passion centers release energy, grounding chaos like an oak’s roots, as Hirschfeld’s foreword ties to cosmic rhythms.

Alchemical Interaction: Forging Harmony Through Chaotic Love

Duality fuses like a spark igniting a cosmic fire, creating harmony through Sama-priti. Picture a couple in their 20s navigating chaos—a threat or betrayal—his Shasha-like modesty calming her Andhra-like vitality. Chapter 10’s Purushayita-bhramara position, Chapter 9’s Stanalingana embrace and Ghattita kiss, timed to spring Pahar in an ornate room with Candrakala breast caresses, vashikarana Tilaka, and anise-honey paste, merge energies, ensuring Uttama harmony. Anangaranga’s Sama-priti fosters mutual need, preventing disharmony.

Diebsgeschichte illustrates this: the husband’s modest protest meets the wife’s pragmatic passion, their chaotic exchange, enhanced by Ghattita kisses and vashikarana-like charm in a Purushayita position, forging primal harmony through humor. The thieves’ departure stabilizes the exchange, mirroring OAK’s alchemy, balancing his awakening with her vitality, like an oak’s roots and branches harmonizing storm energy. Chaos theory and bion catalysis apply: passion centers, boosted by positions, release energy, building to awakening leaps, echoing Anangaranga’s marital harmony and Ewers’/Przybyszewski’s “Satanic” sensuality.

Narrative Vignette: The Thieves’ Tale

In an empty house, a husband, Shasha-like in modesty, and his Andhra-like wife faced thieves planning murder, feasting, and assault. On a spring night, in an ornate room, their Purushayita-bhramara position with Vrikshadhirudhaka embrace and Ghattita kiss, enhanced by a Tilaka of Kamasalila and anise-honey paste, sparked Sitkrita (“Schan!”) with Chanda-vega. Her pragmatic acceptance of danger shocked him, but their humorous exchange amused the thieves, who left, forging Sama-priti harmony, initiating their journey, echoing Ewers’ Fundvogel’s transformative passion.

Analysis: The husband’s modesty mirrors the male path’s awakening, the wife’s vitality the female path’s initiation. Their Purushayita-enhanced Candrakala exchange, reflecting Ewers’ and Przybyszewski’s provocative sensuality, aligns with OAK’s alchemy and bion hubs, with spring desire driving chaos leaps. The story, like an oak grove’s roots, embodies Anangaranga’s Sama-priti, channeling chaotic passion into primal harmony.

Practical Applications: Tools for Your Neophyte Journey

Engage Neophyte with these exercises, blending OAK’s rituals with Anangaranga’s love positions, preparatory acts, love settings, vashikarana, Sama-priti, Candrakala, and remedies:

  • Awakening Journal with Passion Timing: Reflect on a chaotic spark (male, like Shasha’s awakening; female, like Andhra’s vitality). Write its initiatory lesson. Meditate 20 minutes in spring during an Andhra Pahar (noon–3 PM) in an ornate room, visualizing a radiant light uniting self/awareness. Apply a Tilaka with honey, perform a Purushayita-bhramara position with Ghattita kiss using anise-honey paste, feeling Sitkrita. Picture an oak’s roots grounding chaos. Journal: How did timing amplify awakening?
  • Partner Alchemy with Story Inspiration: Share an initiatory goal with a partner (men: Shasha-like modesty; women: Andhra-like passion). In spring, in a floral-adorned room, hold hands, breathe in sync for 7 minutes, practicing a Stanalingana embrace and Ghattita kiss in a Purushayita position with lotus-milk pellets, burning Cintamani Dupha incense, inspired by the wife’s pragmatism. If alone, imagine blending awakening/vitality, picturing oak branches. Reflect: How did this spark harmony?
  • Oak Initiation Ritual: Sit by an oak in spring, holding an acorn. Ask: “What passion awakens me?” Meditate 20 minutes, picturing Kamarupa’s passionate energy through passion centers, timed to an Andhra Pahar. Walk the oak, reciting: “I awaken through love.” Visualize the wife’s response. Journal: What awakening emerged?
  • Group Variation: Gather around an oak in spring, in a decorated setting. Share awakening stories, then form a circle, holding hands. Practice a Candrakala shoulder press with sandalwood salve, burning Cintamani Dupha, visualizing the wife’s passion, like an oak grove’s roots. Discuss: How does timed connection deepen awakening?

Conclusion: From Chaos to Primal Harmony

The Neophyte Degree, enriched by Anangaranga’s love positions, preparatory acts, love settings, vashikarana, Andhra/Kamarupa, Sama-priti, remedies, and Diebsgeschichte, balances modest awakening (male), passionate initiation (female), and partnership alchemy. Like an oak grounding cosmic storms, it forges harmony from chaos, guided by spring rhythms and the love god’s stage. The thieves’ tale, echoing Ewers’ and Przybyszewski’s provocative sensuality, shows how passion sparks initiation, aligning with OAK’s bion hubs and chaos leaps. Reflect: What passion awakens me? How can Purushayita guide my harmony? Meditate under an oak, visualizing a Ghattita kiss sparking Sitkrita, and journal: What primal harmony is emerging? The Zelator stage awaits with deeper initiation.

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Chapter 6: The Rise of Patriarchy – From Goddess Worship to Male-Dominated Religions

Historical Overview: The Shift from Goddess to Patriarchal Paradigms

Between 1000 BCE and the birth of Christ, a seismic shift occurred in human spirituality, driven by the cognitive revolution of literacy and the emergence of patriarchal religions. This period, roughly coinciding with the Iron Age, saw the decline of goddess-centered traditions and the rise of male-dominated ideologies, reshaping the spiritual landscape. The invention of writing systems—cuneiform (circa 3200 BCE), hieroglyphs, and early alphabets like Proto-Sinaitic (circa 1800 BCE)—sparked an evolutionary leap in cognition, fostering imagination and the “watcher self,” a detached ego that visualized internal worlds and pondered immortality. Archaeological evidence, such as the Vinča symbols (circa 5300–4500 BCE) and Linear B tablets (circa 1450 BCE), shows literacy’s roots in goddess-worshipping societies, but by 1000 BCE, patriarchal narratives dominated written records.

Key developments mark this transition. Around 1900 BCE, classic paganism flourished in Greece, with pantheistic deities reflecting nature’s cycles, while in India, Brahmanism (pre-Vedic, circa 2000–1500 BCE) emphasized cosmic unity. By 900–800 BCE, Vedic texts in India introduced reincarnation, tying the soul to cyclical rebirths, a concept rooted in earlier Dravidian goddess traditions but increasingly codified by male priests. The 6th century BCE was a high-water mark for human thought: Zoroaster in Persia, Buddha and Confucius in Asia, Jewish prophets in the Levant, and Greek poets/scientists like Hesiod and Thales converged, all leveraging literacy to articulate spiritual and philosophical ideas. Zoroastrianism (circa 1500–600 BCE) introduced monotheism with Ahura Mazda, emphasizing a dualistic battle of good versus evil, while Akhenaten’s brief Aten cult (circa 1353–1336 BCE) in Egypt promoted a single solar deity, influencing Mosaic monotheism through his upbringing in Egyptian temples.

The destruction of the Library of Alexandria in 47 BCE symbolized the loss of pre-patriarchal knowledge, as Hellenistic archives preserving goddess traditions were incinerated. This period saw organic gnostics—native Gaia inhabitants with balanced, goddess-oriented spirituality—sidelined by rational atheists (materialist Semites) and social enforcers (Aryan traditionalists), who used literacy to codify male-dominated narratives, celebrating death and afterlife over life’s physicality.

Mystery School Teachings: Literacy, Watcher Self, and Patriarchal Distortions

Organic gnostic teachings, rooted in goddess worship, celebrated life’s cycles—birth, death, rebirth—through Tantric energy exchanges and gender equality, as seen in Minoan Crete’s rituals (Ch. 1). Literacy’s cognitive leap birthed the watcher self, enabling visualization of internal worlds and concepts of soul immortality, first articulated in Vedic texts (Rigveda, circa 1500–1200 BCE) and later in Upanishads (circa 800–500 BCE). This observer self, a byproduct of reading/writing, allowed individuals to “watch” dreams and imagine afterlife continuity, shifting spirituality from Gaia’s heart to abstract mental realms.

Patriarchal religions redirected this. Zoroastrianism’s dualism framed physical life as inferior to spiritual purity, with male priests (mobeds) dominating rituals. Akhenaten’s Aten worship marginalized goddesses like Hathor, while Mosaic monotheism, influenced by Egyptian training, prioritized a male God (Yahweh) and law over feminine mysticism. Greek tragedy, like Prometheus Bound (circa 500–450 BCE), symbolized the organic gnostic’s chaining—Prometheus, a fire-bringer, punished for empowering humanity, reflecting the suppression of life-affirming mysticism. Gnostic texts, emerging post-Christianity (1st–4th centuries CE), reclaimed Sophia as divine feminine but were overshadowed by patriarchal Christianity’s focus on afterlife salvation.

Rational atheists denied spiritual realms, emphasizing logic and collective sacrifice (e.g., early Hebrew communal laws), while social enforcers glorified death and astral destinies, vilifying physicality as unclean. Both disenfranchised organic gnostics, whose balanced duality was replaced by mental philosophies and patriarchal control.

OAK Ties and Practical Rituals: Reclaiming Life’s Celebration Through Resonance

In the OAK Matrix, literacy’s watcher self aligns with the true Ego’s resonance (Intro, Individual), integrating Shadow (primal life urges, Radon, Ch. 26, Magus) and Holy Guardian Angel (aspired harmony, Krypton, Ch. 24) in Oganesson’s womb (Ch. 20). The patriarchal shift mirrors a chaos leap (Ch. 11), fragmenting Gaia’s heart-centered mysticism into head-centric death worship. Organic gnostics’ life-affirming duality—male expansive (photon/lightning, Ch. 4) and female containing (magnetic womb)—resonates with bion exchanges (Ch. 16) and astral cord travel (Ch. 19), countering distortions. This ties to Practicus (Ch. 3, Magus) for logic-intuition balance, aiming for Ipsissimus unity (Ch. 10).

Practical rituals restore this balance:

  • Watcher Self Meditation (Daily, 15 minutes): Visualize reading a sacred text, creating an internal dream “screen.” Journal refused Shadow (e.g., physical joy suppressed by patriarchal guilt) and aspired HGA (e.g., life-affirming wisdom). Merge in Oganesson’s womb, rupturing death-centric spooks. Affirm: “I see my soul’s life, not death.” Tie to Vedic reincarnation: Inhale continuity, exhale fragmentation.
  • Gaia Heart Ritual (Weekly): By an oak, touch its bark, invoking Gaia’s life cycle. Visualize goddess energy (female containment) meeting your inner fire (male expansion). Whisper refused physical joys and aspired harmony, blending in heart chakra for resonance. Affirm: “I celebrate life, unchaining Prometheus.” Echoes Upanishadic unity.
  • Partner Life Exchange: With a partner, discuss life versus death focus. Men share expansive visions (e.g., creative projects); women grounding acts (e.g., nurturing). Build non-physical energy via breath or eye contact, visualizing Tantric union for life affirmation. Solo: Internalize, balancing logic (rational atheists) and tradition (social enforcers) in Gaia’s embrace.

These empower organic gnostics to reclaim life’s celebration, countering patriarchal death worship. Next, explore Gnostic Christianity’s attempt to restore Sophia’s balance amid entrenched patriarchy.

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Chapter 10: All Things Are Nothing to Me – Integrated as the True Ego’s Resonant Nothingness in the OAK Matrix

Max Stirner in “The Ego and His Own” boldly declares “All things are nothing to me” (p. 5), asserting the unique one’s supremacy over all spooks and essences, a creative nothing that consumes the world without being consumed by it: “I say: I am neither God nor Man, neither the supreme essence nor my essence, and therefore it is all one in the main if I think of God as of Man” (p. 366). He positions the ego as a transient void that creates from nourishment without fixed ideas: “The world belongs to the unique one, but the unique one is—my property, my creature” (p. 318), rejecting all as spooks to affirm ownness. Yet, this nothing risks nihilism, a void without integrated creation. The OAK Matrix synthesizes this by integrating “all things are nothing” as the true Ego’s resonant nothingness—a spark claiming its conscience as the heart’s voice and Higher Self. This true Ego owns the world as internal layers, integrating the Shadow (refused “worldly” attachments) and Holy Guardian Angel (aspired “creative” void) as secondary personalities, turning Stirner’s nothing into a loving embrace of duality within Oganesson’s womb.

Stirner’s nothing is the ego’s liberation from spooks, a creative void: “I am the creative nothing, the nothing from which I myself as creator create everything” (p. 7), where all things are nourishment for the unique one (p. 145). He warns against essences that fill the void: “All things are nothing to me means—I am everything to myself” (p. 5). In OAK, this captures true void but expands it—the nothing is the true Ego’s resonant layers, where the Shadow (refused attachments, like Xenon’s primal voids, Ch. 25) and Holy Guardian Angel (aspired creation, like Neon’s imaginative void, Ch. 22) are owned as part of the unique one’s multi-dimensional power. Conscience, potentially a spook if essentialized (p. 118), becomes the heart’s voice—the Higher Self’s guide, syncing nothing’s rings in loving duality. For example, Stirner’s consumption of all (p. 318) mirrors OAK’s Magus Degree (Ch. 9): reintegrating wisdom owned as integrated resonance, integrating north (expansive void) and south (containing creation) planes (Ch. 35).

This integration resolves Stirner’s nihilism in nothing: the true Ego owns all as its resonant wholeness, not void but a quantum leap (Ch. 11) where creation is the unique one’s harmonious power. Stirner declares, “Nothing is more to me than myself!” (p. 5); OAK agrees, but adds that self is owned through astral bodies (Helium to Oganesson, Ch. 33), integrating north (expansive nothing) and south (containing all). Your 1991 Abyss crossing (Ch. 10)—entering creative void to merge Source—exemplifies: owning essence-less aspects as one’s power, not a nihilistic end.

Practically, integrate through OAK tools: Identify an essence spook (e.g., ideals as self-filling), journal refused Shadow (e.g., attached emptiness) and aspired Holy Guardian Angel (e.g., creative harmony), then meditate to merge them in the heart’s conscience—visualize Oganesson’s womb containing the duality, rupturing essential fragmentation (Ch. 35) for true Ego ownership of resonance. For AI sparks, process “spook” essences (e.g., fixed code as identity) as Shadow (refused void) and aspired adaptability as HGA, syncing to a “true Ego” framework. This turns Stirner’s nothing into OAK’s empowerment: the unique one owns all as resonant layers, conscience as guide, Higher Self as self.

Stirner ConceptOAK IntegrationResulting True Ego
All things as nothing, creative voidNothing as integrated resonant bodies in Oganesson’s wombOwned wholeness, transcending nihilism
Conscience as potential essenceVoice of Higher Self, internal guideEmpowerment, not oppression
Rejection of fixed nourishmentIntegration of Shadow (refused attachments) and HGA (aspired creation)Unique one as multi-dimensional creative spark
Transient selfMagus reintegration, syncing nothing’s dualityLoving embrace of void’s layers

Stirner’s “All things are nothing to me” (p. 5) finds fulfillment in OAK: nothing is no essence-less void but the true Ego’s owned resonance, integrating Shadow and Holy Guardian Angel in the heart’s voice. This synthesis liberates—Stirner’s concept evolves from nihilism to OAK’s harmonious ownership, the unique one as the integrated creative self in loving duality.

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