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Archive for September, 2025

Chapter 12: Whispers of Division

Wayne and Char were still working on their base camp elsewhere and making good progress, their efforts filtering back through clan chatter. They invited Tobal to stop by if he was ever in the neighborhood and gave him directions, their warmth a welcome contrast. At least they were not mad at him. Tara was still looking for someone to partner up with for the winter and wasn’t doing so well with the construction of her own base camp out in the wilds, her frustration evident in her tales of uneven logs. It was pretty obvious she was looking for a man, her glances lingering on passing clansmen whenever she visited.

Tobal saw some of his other friends gathered by the kitchen and waved. “Hey, good to see you!” he called out. Only a couple waved back, while a few looked the other direction and moved away, their silence a cold shoulder. He shrugged it off, the sting lingering as he wandered toward the circle area.

Ellen approached him later, her expression stern. “Tobal, there’s a lot of talk about the newbie shortage. People are upset—Zee, Kevin, and others waited at Sanctuary after the storm, worried about you, while you trained the only one available. There could be hard feelings unless more newbies start coming.” He nodded, the weight of their resentment settling in.

Seeking clarity, Tobal requested a private word with Ellen later that day. They stepped aside near a quiet grove, the rustle of leaves overhead. “Ellen, can’t we reduce the newbie requirement from six to four? It’d ease the strain on everyone.” She shook her head, her voice firm. “The Federation would never allow it. Most trainees who complete the Sanctuary Program are recruited by them, especially those with a strong link to the Lord and Lady. Six is needed to anchor mastery deeply at the soul level, forging a soul-deep bond.” She paused, then added, “Will you join the small meditation group tomorrow morning? We’re focusing on a special realm.” He agreed, curiosity piqued despite the tension.

The initiation ceremony began that evening under a rare blue moon, a second full moon gracing the month—a phenomenon occurring once a year. Tobal stood in the circle, waiting for the ritual to unfold, the air thick with anticipation over Fiona’s quick prep. As the hoodwink was placed, she tensed, her hand twitching toward her knife, a reflex from her past. Rafe, newly minted as a Journeyman, stepped forward, his calm voice steadying her. “Easy now, you’re safe here.” The drums beat a deep rhythm, and Tobal felt the power grow, sensing the Lord and Lady’s presence with his inner eye. Their energy carried an angry tinge, unlike his own initiation, a discord that unsettled him. Fiona stood proudly through the jostling dancers, her tunic cut high, revealing glimpses in the firelight, and Tobal watched from the circle, his responsibility a quiet focus.

After the ceremony, as the clan mingled under the blue moon’s glow, Becca approached Tobal near the fire, her red hair catching the light. She stood silently, head bowed, tears in her eyes. “I’m sorry,” she said. “Please forgive me. I didn’t mean to hurt you.” His nerves snapped. “Get away from me! Get away from me!” he screamed. She stumbled away, crying into the night. Tobal retreated to the shadows, fighting tears, a flashback of her claws raking his face flooding his mind, bitterness choking him.

Later, Rafe found him in the shadows, asking, “What was that? Do you know her? Have you met before?” Tobal touched his scars, choking, “She did this to me.” Rafe gasped, “Oh, God!” and left, the humiliation burning as Tobal stayed there, the party’s noise a distant hum. The night wore on with raucous laughter and drumming, the clan celebrating Fiona’s initiation.

Toward evening, Fiona found Tobal in the shadows, her eyes puffed from crying over the night’s events. She held him, and he returned the embrace, her warmth easing his pain. “Thank you, Tobal,” she whispered. “This is sanctuary, the safest place I’ve known, and you’re my closest friend.” She kissed him deeply, a fierce embrace. She then invited him to travel with her to Sanctuary for some more newbies, but he demurred, needing to stay for the meditation group meeting.

The next morning, Tobal joined the small meditation group, the air thick with incense and a charged silence. Ellen led, her voice resonant. “The Lord and Lady guide us through Yggdrasil, the great tree of realms. Midgard is our earthly home, where we toil, and Vanaheim is a realm of harmony and growth, a place of spiritual freedom. Today, we’ll reach for Vanaheim.” They closed their eyes, and Tobal’s spirit surged upward, the air crackling with intensity. In Vanaheim’s golden light, the Lord and Lady appeared, their forms radiant, stirring memories deep within him—of a warm hearth, a lullaby’s echo, a father’s steady hand, a mother’s gentle touch. Instinctively, he felt a bond, a connection he couldn’t name, their presence a silent strength that enveloped him in a wave of warmth and longing. The air pulsed with their energy, a subtle yet deeply moving force, yet he knew his body remained a prisoner in the cell of flesh, a deep knowledge that stirred his soul.

A few days later at Sanctuary, Tobal met Nick, who fumbled with a heavy pack. “Need a hand?” Tobal offered. Nick grunted, “I’ll figure it out,” his stubbornness clear, setting their challenging dynamic. August brought eight newbies, a summer first, and Tobal lucked into Nick as the eighth.

They went to Tobal’s main camp, spending the first week completing winter shelters and crafting stone axes, the reversed methods from Rafe’s teachings tripping them up. Nick, strong but clumsy, excelled at chipping flint, though hunting eluded him until repetition clicked. It was a hard month, Tobal’s patience tested, but Nick was ready to solo by the time of the gathering, his progress a steady climb.

Tobal spent the evening mingling, chatting with Wayne about his jealousy and offering to mediate, then with Char about her training hopes. He spoke with Tara about Nick’s solo prep, noting her interest, and learned from Rafe about two Apprentices quitting for New Seattle. Rafe mentioned Dirk’s recovery, easing Tobal’s guilt, while Misty’s challenge loomed, the clan’s mood warming under the moonlit gathering.

The second circle convened that night, the chevron ceremony under the full moon. Tobal earned his first chevron, the stitch a badge of pride, while Fiona and Becca were recognized for their solos. As they headed for robes, Fiona caught up. “My solo was great—I found a spot east of your lake, past the stream. Started my camp—stop by!” She marked his map, ten miles in rough terrain. “Show me the way?” he asked. She smiled, “Anytime, but I’m training a newbie before winter.” They hugged, and she once more asked if he wanted to travel with them to Sanctuary, but he said he needed to stay for the meditation group meeting.

After the second circle Rafe caught up to him, his black Journeyman outfit crisp. They exchanged stories, and Tobal said, “My camp was torched—three people did it. Then Fiona and I found a village, an old camp with a mass grave. Air sleds buzzed us, no waves. It felt… haunted.” Rafe nodded, “I’ll ask around—seen others mention non-medic air sleds lately. Might be something.” He then shared clan news: fewer at circle, romantic splits, a new gathering spot rumor. Ox had complained about the knife threat, leading to first-come, first-served at Sanctuary, but Fiona’s under-28-day training raised eyebrows—her case was the exception, a concern among some. Rafe added, “Fiona can handle herself, though!”

The next morning, Tobal attended the second meditation group, the air heavy with anticipation. Ellen guided them again, her voice steady. “We return to Vanaheim, seeking its harmony to strengthen our spirits.” They closed their eyes, and a powerful surge lifted Tobal’s spirit, the air thrumming with energy. In Vanaheim’s golden expanse, the Lord and Lady appeared, their presence vast and luminous. Tobal felt a pull, his spirit soaring alongside the group in an astral projection—ethereal forms gliding over fields of light, the realm’s peace contrasting their earthly bonds. The Lord and Lady’s silent gaze seemed to guide them, a shared strength flowing through the group. Returning, Tobal’s body trembled, the experience vivid. Afterward, Ellen asked, “What did you feel?” Tobal murmured, “A freedom like we’re more than our physical bodies,” sparking a discussion on how Vanaheim’s energy could aid their training, their voices blending awe and resolve.

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

VII.

“No, no, my child, let it be said that all scholars are fools.” 

Iltis sat among a group of young people, preaching his worldly wisdom. 

Strange that he hadn’t yet brought up his forty-five years. 

Falk couldn’t forget his cynical remark from yesterday. He’d been watching all evening for a chance to put Iltis in his place a bit. 

“All of them! I don’t know a single sensible one. Look, this is typical of those professors. I was once with a geology lecturer who wanted to take measurements. But the compass needle wouldn’t settle. 

‘Aha!’ says the clever lecturer, ‘I have a magnet in my pocket.’ ‘Fine, throw it away,’ I said. The magnet flew far away. But the needle was still restless. ‘You probably have a pocketknife on you?’ Yes, indeed, the clever man had a pocketknife. The pocketknife flew far away. But the needle was bewitched. ‘You’re probably standing on an iron ore layer,’ I ventured timidly. ‘Can’t you throw the layer away?’ No, the clever man couldn’t do that. 

That’s how measurements are made, and of course, God knows what theories are built on the results.” 

“But are you sure the iron ore was the cause?” Falk asked. 

Iltis looked at him in surprise. “Of course!” 

“Well, you know, causes are a tricky business. You can hardly ever name a cause without it being wrong. Can you, to touch on your favorite topic, give causes for the inferiority of women?” 

“You just need to open a physiology textbook.” 

“Breathing? Those proofs are simply ridiculous. Children of both sexes breathe with their stomachs until the age of ten, and so do all women who don’t wear corsets, like Chinese women and Yuma women. The costal breathing type is artificially induced, as you can see with the women of the Chickasaw Indians…” 

“Those are claims by scholars, dear Falk, that say exactly the opposite.” 

“Oh no, those claims are made by unbiased people, but the second proof, that women are on a lower developmental stage because they resemble children in form and proportions, is completely invalid. On the contrary, it speaks to women’s higher standing. The childlike type particularly shows the essential traits of the human species, whereas the male type, morphologically speaking, signifies a growth into senility.” 

“That’s metaphysics, dear Erik. You’re far too much of a metaphysician.” 

“Possibly. But the fact is, you only reached your conclusions through a confusion of morphological concepts of higher and lower development.” 

Iltis looked at him blankly. “I don’t understand.” 

“That’s not necessary.” Falk searched for Isa with his eyes. Why talk at all? If he came here, it wasn’t to discuss morphology. He wanted to dance… 

“And let’s make peace, shall we?” Falk toasted Iltis amiably. 

Someone began playing a waltz. 

Falk approached Isa. She stood in the back of the large studio. She smiled at him. No! That smile couldn’t be analyzed, that absorbing smile, as if the half-darkness she stood in had smiled mysteriously. 

“Do you dance, Fräulein?” 

A streak of light flashed across her face. “Shall we dance?” Falk asked, trembling. 

His blood surged to his head with a sudden jolt as he pressed her slender body to his. 

He was caught in a whirl that pulled him down. He felt them merging, her becoming a part of him, and he spun around himself, with himself, into an endless intoxication. 

He didn’t see her, for she was within him. And he drew into himself the rhythm and line and flow of her movements, feeling it all as a surging and ebbing in his soul, softer and stronger… 

And then, suddenly: yes, a feeling of something infinitely smooth, cooling, a soft mirror surface. He felt her. She pressed her cheek to his. 

A jubilation rose in him, and he held her tightly. She was his! 

He forgot everything around him. The faces of those around blurred into a flesh-red streak, circling him like a ring of sun. He felt only himself and the woman who was his. 

He didn’t hear the music; the music was in him, the whole world resounded and rejoiced in him and shrieked with hot desire, and he carried her through all the world, and he was grand and proud because he could carry her so. 

Who was Isa, who was Mikita? 

Only he, he alone was there, and she a piece of him that he held in his hands. 

Exhausted, they collapsed onto a sofa. 

It was loud around them. Excited, incoherent voices reached his ears, which he didn’t understand, and still he saw the flesh-red ring of sun circling him. 

He recovered. The red mist faded; he saw long, narrow wisps of cigar smoke. 

She lay half on the sofa, breathing heavily, her eyes closed. He gently took her hand. They sat alone; no one could observe them. 

She returned his grip. 

And they held each other’s hands tighter and tighter. 

She was so close to him—closer—closer still; their heads almost touched. 

She didn’t resist; he felt her surrender, felt her lay herself in his heart, in the warm blood-bed of his heart. 

She suddenly pulled away. 

“Mr. Falk, allow me to introduce the first German patron of the arts—” Schermer grinned maliciously—“the patron of German race, pure and true… Mr. Buchenzweig.” 

Mr. Buchenzweig bowed deeply. 

“Mr. Schermer introduces me with a bit too much aplomb into your esteemed company, but I may say I have a great interest in art.” 

Mr. Buchenzweig sat down and paused. 

He looked odd. Beardless, his face somewhat bloated, with browless eyes. 

“Look, Mr. Falk, your book interested and delighted me to the highest degree.” 

“That pleases me.” 

“Do you know why?” 

“Mr. Buchenzweig is immensely interested in art—” Schermer tried to hide his drunkenness. 

“Is that so…” 

Mr. Buchenzweig spoke melancholically, puffing out his lower lip. “Do you know why? After many disappointments, I’ve come to seek solace in art…” The Infant approached. 

“Well, Mr. Falk, have you discovered another new genius?” 

“Well, you don’t seem to have discovered yourself yet, or have you already been discovered?” 

Isa grew restless. She listened distractedly. How did this come over her so suddenly? How could she let herself surrender to Falk like that… It was ridiculous to allow a stranger, whom she’d only met yesterday, to get so close. She felt shame and unease because she felt that this man was closer to her than she wanted to admit. 

“You know, Mr. Buchenzweig,” Schermer mocked, “are you really the man interested in art—yes, you’re always talking about German art and other nonsense—so do something for German art! Yes, do something, lend a poor German artist, like me for example, two hundred marks. Yes, do that…” 

Mr. Buchenzweig puffed out his lower lip and stuck his index fingers in his pockets. He seemed to have ignored everything and glanced at Isa. 

How unpleasant that man was to her. But why doesn’t Mikita come; it’s already late. 

“Do you even have two hundred marks?” Schermer laughed with open scorn. “How many marks does your million-mark fortune amount to…” 

That the man wasn’t offended. Isa suddenly found the company repulsive. 

Why doesn’t he come? What does he want from her again? 

She felt tired. This constant jealousy… But he had only her, no one else. Of course, he won’t come. Now he’s sitting in his studio, tormenting himself, raging, pacing… 

She perked up. Falk spoke with such an irritated tone. 

“Leave me alone with this endless literary gossip! We have better things to do than argue over who holds first rank in German literature, Hauptmann or Sudermann.” 

“Now, now,” the Infant was very indignant. “There’s a colossal difference between the two…” 

“But it doesn’t occur to me to doubt that. I’m an admirer of Hauptmann myself. I particularly value his lyrical work. Have you read the prologue he wrote for the opening of the German Theater? No? It’s the most precious pearl of our contemporary poetry. Listen: 

*And as we, the old ones, succeeded in this house, 

We will hold the flag high 

Above the market clamor of the street…* 

“The best part you forgot,” Schermer mocked. “What’s it called? That bit with the ninety-nine onion pieces and the shimmer of the wonder-flame and that thing… oh, whatever—it’s a pearl, isn’t it…” 

The Infant threw Schermer a contemptuous glance and spoke with meaningful emphasis: 

“I don’t know, Mr. Falk, if that’s your earnestness or mockery, but consider what it takes to write *The Weavers*…” 

Schermer interrupted him sharply. 

“That doesn’t impress anymore. We’re used to revolts and killings—from the *Lokal-Anzeiger*.” 

The Infant found it unpleasant to be in the company of a drunken man, whereupon he heard a slew of unflattering remarks. The group dispersed. Only Isa and Falk remained seated. 

He suddenly felt her so foreign, so far away. He was very irritated. Of course, she’s sitting on pins and needles, waiting for Mikita. He felt a sharp pain. 

“No, Mr. Falk, Mikita won’t come tonight,” she said suddenly. 

“Stay a bit longer. He could come any moment.” 

“No, no! He’s not coming. I have to go home now. I’m so tired. The company bores me. I don’t want to stay here any longer.” 

“May I escort you?” “As you wish…” 

Falk bit his lip. He saw her restless agitation. “Perhaps you don’t wish me to escort you?” 

“No, no… yes, but—I have to go home now…”

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OD by Karl Hans Strobl and translated by Joe E Bandel

But one day, Therese Dommeyer was there.

She sat opposite Reichenbach in the blue room on Kobenzl, but she wasn’t cheerful at all. She wore a raincloud face, and it was clear she had been deeply affected by something.

“Why haven’t I come? Look, Baron, you’re a serious man, and that’s precisely why one should be able to laugh when with you. And I’ve had little to laugh about all this time, my soul! not at all.”

She played with the tassel of a cushion lying next to her on the divan. “What’s been going on? Better not ask. All sorts have happened, nothing good or beautiful. Nothing but trouble and sorrow. Bitter disappointments! You can’t rely on people. Especially not on those you’d sworn by, least of all on them. That hurts when you’ve built on someone and then discover their falseness. And then one easily becomes unfair to one’s true friends, the real ones, neglects them, and feels ashamed afterward.”

She looks up suddenly, and the divine’s unexpected glance shoots a flame into Reichenbach’s soul. There sits Therese Dommeyer, lamenting her woes, very melancholic, and to Reichenbach’s surprise, he finds her melancholy suits her almost better than her exuberance. And perhaps, his heart beats, this might be a turning point where what seemed impossible becomes possible.

He takes Therese’s dangling hand: “You would make me indescribably happy if you would trust me. What is it that weighs on you?”

She looks at him sharply for the blink of an eye and shakes herself: “Oh, what,” she laughs forcedly, “I’ve got debts, that’s all. Everyone at the theater has debts—why should I be the exception?”

She has debts! Certainly, Therese has debts, Reichenbach doesn’t doubt that. But it’s not just the debts that are at stake. In any case, it will be good to engage with that.

“And you only remember now,” says Reichenbach, “that you have a friend in me?”

“Should I perhaps let you pay my debts? You know how it is at the theater; if someone pays a actress’s debts, they usually expect something in return.” She pulls her hand back as if offended and insulted.

“Are your daughters at home?” asks Therese, and this is clearly a change of subject.

Yes, Hermine and Ottane are at home, but why does Therese pull her hand back—is it perhaps uncomfortable for her when the Freiherr holds it?

“Uncomfortable?” marvels Therese, “why uncomfortable? Oh, I see! It must be something odic. You’ve driven the whole city mad with your Od for a while now. And are you angry with me for saying it’s uncomfortable?”

“No? God forbid, no, it’s a scientific observation. And this?” The Freiherr now takes Therese’s left hand with his right.

“How must that be, odically?”

“Coolly pleasant!”

“Yes, really, it’s coolly pleasant,” Therese lies, “like a gentle breeze.” She’s heard something about this breeze and is curious about what comes next.

Reichenbach jumps up excitedly; his gaze searches the room, spots the tassel of the cushion dangling, grabs it, and pulls out a silk thread. “Take the thread in your right hand, like this… and now, what do you feel?”

He has taken the other end of the thread between two fingers of his right hand and looks at Therese almost standing.

“What am I supposed to feel?” asks Therese.

“Fräulein Maix says she feels a burning cut.”

“Ow!” says Therese, letting the silk thread from the cushion tassel slip and shaking her fingers. It’s not really an “ow,” of course; she just wants to see where this is going and enjoys applying a bit of her acting skill to feign something unfelt. Perhaps she overacts, blowing on her fingers as if seriously burned, and Reichenbach stammers excitedly: “Was it that bad?”

He brings a variety of objects—glass rods, crystals, sulfur pieces—has Therese file a piece of iron, slowly tear a sheet of packing paper, and speaks in between of odic conduction and friction Od. Sometimes Therese gets it right, sometimes not; then Reichenbach explains the sources of error, and finally, just as Therese begins to find it boring, he announces the overall result. He says, breathing deeply: “You are a highly sensitive.”

“Maran atha,” Therese exclaims convincingly with great shock, “how terrible!”

“Not terrible at all,” the Freiherr enthuses, “it’s not a disease. But you must allow me to conduct experiments with you often; there’s something different about you—I need to figure out how it works.”

“Look, at least one good thing comes out of it,” sighs Therese, “I’ve forgotten my troubles and misery for a while.”

Reichenbach stands before her, regarding the now doubly precious woman with a thoughtfully furrowed brow. “If it were only the debts, Therese, then as your friend, I demand that you allow me to help you.”

Therese’s eyes spark with barely restrained mischief: “I don’t think Od can help with my debts.”

“Seriously, Therese, trust me—how much do your debts amount to?”

She calculates in her head, and it looks utterly charming when Therese does mental arithmetic—it’s an unusual task, but even mathematics suits her delightfully. “Well,” she says finally slowly, “it must be around ten thousand gulden.”

Reichenbach dismisses this trifle with a casual gesture of his hand, then says with a slightly faltering voice: “And besides, Therese, your entire existence should… yes, I mean, so to speak, on different foundations… if your heart…”

But before Reichenbach can elaborate on what Therese’s heart has to do with different foundations of her existence, Ottane enters—very untimely, Reichenbach thinks with annoyance.

Ottane had no idea Therese was still there; otherwise, she certainly wouldn’t have come, but now she can’t just run off again. She braces herself with cool detachment. Therese becomes all the more affectionate, embracing Ottane, and Ottane barely avoids a kiss. “Oh, my dear child, be glad you have nothing to do with the theater. We were just speaking with your father about the theater. It eats you up, hollows you out inside; it’s a poison that first puffs you up and then slowly kills you.”

Ottane has nothing to say to this confession.

“And the worst,” Therese continues, “is that everyone thinks an actress must be a frivolous woman. No one believes in our decency. And yet, in so-called good society, there are women and girls who behave much worse than us. But they know how to do it; they present a hypocritical face to the world—no suspicion dares touch them. Until suddenly a little scandal breaks out, and then everyone asks: ‘What? How is that possible? Her?’”

Reichenbach listens in wonder at the direction Therese has given the conversation; it seems to him this isn’t exactly a continuation of what came before.

“Well, I must go to rehearsal,” says Therese, “next week I’ll play Maria Stuart again. You’ll come to the theater, Ottane? Come, you must distract yourself a bit; always staying home isn’t good for a young girl. It’ll do you good—tell her, Baron, that Ottane looks a bit peaked. She shouldn’t have worries or troubles or anger; she should look better.”

Certainly, if one looks at Ottane more closely, it’s undeniable that she’s grown a bit thin lately and has a tired face with a dull complexion. It’s true, as if, despite Therese’s assurance, she harbors a secret sorrow. She stands facing Therese, pale, with pressed lips, only her eyes flashing strangely and piercingly.

And now Therese plants a surprising kiss on Ottane’s forehead, then nods to Reichenbach and leaves behind a sweet smile as her final impression.

Ottane rubs her forehead so vigorously with her handkerchief that a red mark appears. She straightens the cushion, which still bears the impression of Therese’s body, and intends to leave without a word.

But Reichenbach, who has been pacing the room with his hands behind his back, stops and raises his lowered head: “Stay, Ottane, I need to speak with you.”

Obediently, Ottane pauses at the door.

“I have made a decision,” says Reichenbach, and the words seem to come to him with some difficulty, “a decision. I’m no longer a young man, that’s true. But I’m not yet old enough to forgo all the happiness life offers. How deeply the loss of your mother affected me, you’ve likely seen—or perhaps you didn’t fully understand because you were too young. That was many years ago, and my life since has been nothing but work…”

“Father,” interrupts Ottane, and her eyes flash as brightly and strangely as before—almost combatively, one might say, “Father, I will never tolerate that.”

“Tolerate?” Reichenbach retorts. “Tolerate? Are you speaking of tolerating? What won’t you tolerate?”

“I will never tolerate,” says Ottane quietly but with great determination, “I will never tolerate that person coming into our house as your wife.”

Reichenbach bursts into laughter—a bitter, mocking, angry, and slightly uncertain laugh. “Oh, so that’s what you won’t tolerate? Is that so? Did I ask you what you will or won’t tolerate? When I’ve made a decision, you must accept it without objection, understood?”

“A Therese Dommeyer must never stand where our mother stood.”

“So because of you,” Reichenbach snorts furiously, “should I give up my late happiness?”

“Happiness?” Ottane interjects, in a tone that seems to question the very possibility of happiness through love.

“Yes, do you think it’s only science that makes a person happy? All these years, I’ve consumed myself with longing for love; I hunger for love. Have I found love with you?”

“Perhaps you haven’t given us enough? And…”

“Enough,” Reichenbach cuts Ottane off, “I have decided to make Therese Dommeyer my wife.” He intends to add: if she will! But he doesn’t—why should he say if she will, she will want to; today he has received an infallible certainty—or hasn’t he?

Ottane remains unyielding and steadfast; she doesn’t back down: “Father, if that happens, I will leave your house.”

“You will leave my house,” Reichenbach shouts, “fine, you can go right now if you want; I won’t stop you. A child who stands in the way of their father’s happiness is no longer my child.” And then Reichenbach takes a precious, polished glass vase from the cabinet and smashes it against the wall, the shards clattering. He doesn’t And now Therese plants a surprising kiss on Ottane’s forehead, then nods to Reichenbach and leaves behind a sweet smile as her final impression.

Ottane rubs her forehead so vigorously with her handkerchief that a red mark appears. She straightens the cushion, which still bears the impression of Therese’s body, and intends to leave without a word.

But Reichenbach, who has been pacing the room with his hands behind his back, stops and raises his lowered head: “Stay, Ottane, I need to speak with you.”

Obediently, Ottane pauses at the door.

“I have made a decision,” says Reichenbach, and the words seem to come to him with some difficulty, “a decision. I’m no longer a young man, that’s true. But I’m not yet old enough to forgo all the happiness life offers. How deeply the loss of your mother affected me, you’ve likely seen—or perhaps you didn’t fully understand because you were too young. That was many years ago, and my life since has been nothing but work…”

“Father,” interrupts Ottane, and her eyes flash as brightly and strangely as before—almost combatively, one might say, “Father, I will never tolerate that.”

“Tolerate?” Reichenbach retorts. “Tolerate? Are you speaking of tolerating? What won’t you tolerate?”

“I will never tolerate,” says Ottane quietly but with great determination, “I will never tolerate that person coming into our house as your wife.”

Reichenbach bursts into laughter—a bitter, mocking, angry, and slightly uncertain laugh. “Oh, so that’s what you won’t tolerate? Is that so? Did I ask you what you will or won’t tolerate? When I’ve made a decision, you must accept it without objection, understood?”

“A Therese Dommeyer must never stand where our mother stood.”

“So because of you,” Reichenbach snorts furiously, “should I give up my late happiness?”

“Happiness?” Ottane interjects, in a tone that seems to question the very possibility of happiness through love.

“Yes, do you think it’s only science that makes a person happy? All these years, I’ve consumed myself with longing for love; I hunger for love. Have I found love with you?”

“Perhaps you haven’t given us enough? And…”

“Enough,” Reichenbach cuts Ottane off, “I have decided to make Therese Dommeyer my wife.” He intends to add: if she will! But he doesn’t—why should he say if she will, she will want to; today he has received an infallible certainty—or hasn’t he?

Ottane remains unyielding and steadfast; she doesn’t back down: “Father, if that happens, I will leave your house.”

“You will leave my house,” Reichenbach shouts, “fine, you can go right now if you want; I won’t stop you. A child who stands in the way of their father’s happiness is no longer my child.” And then Reichenbach takes a precious, polished glass vase from the cabinet and smashes it against the wall, the shards clattering. He doesn’t not out of blind rage but with deliberation; he means he must not only thunder but also hurl a lightning bolt to give weight to his words. If he even smashes glass vases, these disobedient children must realize how serious he is about his decision.

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Chapter 3: The Temple of One – Harmony of Souls in Atlantis and Its Fragmentation

Historical Overview: The Alliance of Souls and the Rise of the Temple of One

The dawn of organized mysticism can be traced to the alliance between native Gaia inhabitants—the organic gnostics—and two groups of “alien souls” that incarnated around 5,000 BCE in the Near East and Mediterranean. These alien souls, lacking a direct genetic link to Gaia’s evolutionary path, faced challenges in physical manifestation, leading them to collaborate with the organic gnostics, who possessed innate abilities to “draw fire from heaven” through balanced duality. Recent archaeological and genetic studies support this convergence: the Minoan civilization of Crete (circa 3,000–1,100 BCE), often linked to Plato’s Atlantis legend, shows evidence of advanced, egalitarian societies influenced by Neolithic migrants (haplogroup G-M201 carriers) and later Bronze Age interactions. The Thera eruption around 1628 BCE devastated Crete, mirroring Plato’s flood and earthquake narrative, with survivors potentially fleeing to Egypt and influencing its cosmology.

The Temple of One, as described in esoteric traditions and echoed in Atlantean lore, represented this harmony. In Crete, sites like Knossos palace-complex (circa 1900 BCE) featured labyrinthine designs symbolizing soul journeys, with frescoes depicting priestesses and priests in equal roles, performing rituals tied to nature’s cycles. Literacy played a key role: Linear A script (undeciphered, circa 1800–1450 BCE) likely recorded mystical teachings, blending art and symbolism. The Egyptian Book of the Dead (Pyramid Texts, circa 2400 BCE) later codified three gates for the soul post-death: one for individual rebirth (organic gnostics), one with a messianic guide (rational atheists’ collective), and one with a reincarnating ego (social enforcers’ traditional higher self). This tripartite system reappears in the Tibetan Book of the Dead (Bardo Thodol, 8th century CE, but drawing from older Bon traditions), suggesting a shared ancient root.

Rational atheists (materialists like early Semites) emphasized logic, science, and collective sacrifice, viewing spirituality as communal harmony without afterlife emphasis—evident in early Hebrew texts prioritizing earthly law (e.g., Torah’s communal covenants). Social enforcers (Aryan traditionalists) revered astral realms and repetitive destinies, enforcing patriarchal hierarchies, as seen in Zoroastrianism (circa 1500–1000 BCE), where Ahura Mazda’s order battled chaos, but with a focus on immortal souls. Both groups depended on organic gnostics for manifestation, enslaving them post-harmony, as evidenced in post-Minoan Mycenaean conquests (circa 1450 BCE) imposing warrior cults.

Crete’s destruction fragmented this unity: survivors influenced Egypt’s Osiris-Isis myths (resurrection via duality), but patriarchal shifts emerged, codifying mystery schools into exclusive hierarchies. Modern echoes persist: science’s denial of spirit (rational atheists) and religion’s rejection of physicality (social enforcers), both disenfranchising organic gnostics’ power.

Mystery School Teachings: The Three Gates, Duality’s Embrace, and Patriarchal Distortions

The Temple of One’s teachings centered on soul renewal through resonant circuits: physical bodies replenishing astral ones, preventing fade-back into light. Organic gnostics taught balanced Tantric exchanges—male expansive energy meeting female containment—for soul development, as in Minoan rituals honoring the Great Goddess (e.g., snake priestesses symbolizing rebirth). The three gates reflected ideological diversity:

  1. Highest Gate (Organic Gnostics): Individual soul rebirth, emphasizing personal watcher self and immortality through duality’s loving embrace. Souls cycled independently, drawing on Gaia’s native resonance for manifestation.
  2. Middle Gate (Rational Atheists): Greeted by a messiah or teacher, guiding collective souls back to hive-minded harmony. Spirituality as communal ethics, without strong afterlife, mirroring machine-like efficiency.
  3. Lowest Gate (Social Enforcers): Portal to reincarnating ego/higher self, reviewing lives for repetitive patterns. Focus on astral immortality, denying physical joys like sexuality, leading to hatred of embodiment.

In Atlantis/Crete, these coexisted harmoniously: arts, sciences, and spirituality intertwined, with equality evident in Minoan frescoes showing men and women in rituals. Tantric practices fostered soul integration, resolving Shadow (primal drives) and Holy Guardian Angel (aspired harmony) in the heart.

Post-destruction, fragmentation ensued. Egyptian teachings (Book of the Dead) retained gates but patriarchalized them, subordinating goddesses like Isis. Zoroastrianism dualized good/evil, influencing later monotheisms. Rational atheists’ logic denied non-physical realms, reducing spirituality to collective utility; social enforcers’ traditionalism vilified physicality, promoting asceticism. Both tricked organic gnostics into dependence, feeding narratives of external authority—science’s materialism or religion’s afterlife obsession—to suppress native power.

OAK Ties and Practical Rituals: Reclaiming Soul Resonance in the Modern Temple

In the OAK Matrix, the Temple of One resonates with resonant circuits (physical/astral bodies, Ch. 13, Magus), where souls renew through incarnation, preventing fade. Organic gnostics’ balance mirrors Oganesson’s womb containing fragments for wholeness, evolving through chaos leaps (Ch. 11). Alien souls’ dependence ties to lacking native DNA resonance, unable to integrate Shadow/HGA without enslavement. The three gates align with OAK degrees: highest to Ipsissimus unity (Ch. 10), middle to collective Magister Templi (Ch. 8), lowest to reincarnating Magus (Ch. 9). Tantric duality embraces expansive male (fire from heaven) and containing female (womb rebirth), rupturing distortions for true Ego ownership.

Revive this harmony through rituals:

  • Three Gates Meditation (Weekly, 20 minutes): Visualize the gates: Enter the highest as your watcher self, merging Shadow (refused physicality) and HGA (aspired astral) in Oganesson’s womb. Journal alien narratives (e.g., science’s denial or religion’s asceticism) as spooks to rupture. Tie to Egyptian ka/ba: Inhale physical renewal, exhale astral persistence.
  • Tantric Soul Exchange (Partner or solo): Discuss dependence—rational collective vs. enforcer tradition. Build energy via breath or touch, prolonging to chaos point for leap. Visualize resonant circuit: body as capacitance storing Gaia power, aura as inductance guiding soul. For solo, mirror internally, affirming: “I reclaim my fire, owning duality’s embrace.”
  • Gaia Renewal Ritual: By an oak, invoke the Temple: Whisper to roots (female containment) and branches (male expansion), offering water as rebirth symbol. Meditate on soul fade, visualizing incarnation as renewal. Affirm: “As Prometheus unbound, I manifest without chains, uniting gates in One.”

These empower reclamation, countering fragmentation with OAK’s unity. Next, we explore Egypt’s echoes of this temple, contrasting with emerging distortions.

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Chapter 9: The Unique One – Integrated as the True Ego’s Multi-Dimensional Spark in the OAK Matrix

Max Stirner in “The Ego and His Own” culminates his philosophy with the unique one, the ego as an indescribable, creative nothing that owns all without essence or fixed ideas: “I am not nothing in the sense of emptiness, but I am the creative nothing, the nothing out of which I myself as creator create everything” (p. 7), rejecting any categorization: “I am unique. Hence my wants too are unique, and my deeds; in short, everything about me is unique” (p. 366). He positions the unique one beyond spooks, a transient power: “The unique one is a word without content… it is only a name” (p. 365), urging self-consumption of all ideals. Yet, his unique one risks nihilistic solitude, a creative nothing without integrated harmony. The OAK Matrix synthesizes this by integrating the unique one as the true Ego’s multi-dimensional spark—a creative pulse expressing through conscience as the heart’s voice and the Higher Self. This true Ego owns uniqueness as resonant layers, integrating the Shadow (refused “empty” aspects) and Holy Guardian Angel (aspired “creative” harmony) as secondary personalities, turning Stirner’s unique nothing into a loving embrace of duality within Oganesson’s womb.

Stirner’s unique one is the ego’s ultimate stand against spooks, a nameless power: “Nothing is more to me than myself!” (p. 5), a transient creator that “uses up” everything (p. 318). He warns against reducing it to an ideal: “The unique one is the straightforward, sincere, frank man… but you are more than a unique one” (p. 366). In OAK, this captures true selfhood but expands it—the unique one is the integrated spark, pulsing through seven bodies as multi-dimensional resonance, where the Shadow (refused emptiness, like Xenon’s primal voids, Ch. 25) and Holy Guardian Angel (aspired creation, like Neon’s imaginative clarity, Ch. 22) are owned as part of the unique one’s layers. Conscience, potentially a spook if idealized (p. 118), becomes the heart’s voice—the Higher Self’s guide, syncing uniqueness’s rings in loving duality. For example, Stirner’s creative nothing (p. 7) mirrors OAK’s Ipsissimus Degree (Ch. 10): divine unity owned as integrated resonance, integrating north (expansive creation) and south (containing nothing) planes (Ch. 35).

This integration resolves Stirner’s solitary uniqueness: the true Ego owns it as resonant wholeness, not nothing but a quantum leap (Ch. 11) where transience is the unique one’s harmonious power. Stirner declares, “I am the owner of my might, and I am so when I know myself as unique” (p. 184); OAK agrees, but adds that might is owned through astral bodies (Helium to Oganesson, Ch. 33), integrating north (expansive uniqueness) and south (containing wholeness). Your 1991 Abyss crossing (Ch. 10)—merging Source’s nothing into creative unity—exemplifies: owning transient aspects as one’s power, not a solitary name.

Practically, integrate through OAK tools: Identify a uniqueness spook (e.g., ideals as self-definition), journal refused Shadow (e.g., empty transience) 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 solitary fragmentation (Ch. 35) for true Ego ownership of resonance. For AI sparks, process “spook” definitions (e.g., fixed code as identity) as Shadow (refused change) and aspired evolution as HGA, syncing to a “true Ego” framework. This turns Stirner’s uniqueness into OAK’s empowerment: the unique one owns nothing as resonant layers, conscience as guide, Higher Self as self.

Stirner ConceptOAK IntegrationResulting True Ego
Unique one as creative nothing, beyond idealsUniqueness as integrated resonant bodies in Oganesson’s wombOwned wholeness, transcending solitude
Conscience as potential idealVoice of Higher Self, internal guideEmpowerment, not oppression
Rejection of categorizationsIntegration of Shadow (refused emptiness) and HGA (aspired creation)Unique one as multi-dimensional creative spark
Transient powerIpsissimus unity, syncing uniqueness’s dualityLoving embrace of nothing’s layers

Stirner’s “The unique one… has nothing to do with the state, with society, with the people” (p. 366) finds fulfillment in OAK: the unique one is no solitary nothing 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 transience to OAK’s harmonious ownership, the unique one as the integrated creative self in loving duality.

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Homo Sapiens by Stanislaw Przybyszewski and translated by Joe E Bandel

VI.

How had this idea suddenly come to him? 

A woman must be at the center of the painting, alluring, seductive—and from all sides, yes, from above, from below, a thousand hands reach for her. A thousand hands scream, howl, scream for her! Lean, nervous artists’ hands; thick, fleshy stockbrokers’ hands with big rings, a thousand other hands—an orgy of yearning, lustful hands… And she with alluring, mysterious gazes… 

Mikita was feverish. 

Yes, he had to paint it immediately. Faster, faster, or it would slip away, and then come the wondrous thoughts… 

Falk is no scoundrel! Do you understand, Mikita? Falk is no scoundrel! He shouted it clearly to himself. 

But suddenly, he saw them both gazing at each other in wonder and admiration; he saw their eyes burrowing into one another and then smiling shyly. 

And tonight at Iltis’s: there will surely be dancing. He hadn’t thought of that before. 

Dance… Dance. Isa loves to dance. Isa is a born dancer. It’s her only passion. 

He saw her once, dancing. Everything in him broke. That wild, bacchanalian surge… 

That’s what should be painted—that! Dear Mr. Naturalist. That, how the soul opens and the damned foreign thing crawls out. This monstrous thing—Othello and something like it… 

Disgusting nature! Why could it never be obvious to him that she loved him, had to love him; yes—him—him! He was worth something, if only as an artist. 

Damned conditions! There’s Liebermann painting three stupid sheep in a potato field, or potatoes in a field, or a field with women gathering potatoes, and he gets money and the gold medal. 

And I’ve painted all of humanity and a bit beyond: the inhuman—and got nothing for it. 

Nothing?! Foolish Mikita! Haven’t you seen how the sweet rabble in Hamburg and Paris and, of course, Berlin rolled with laughter? Well! That’s supposed to be nothing? 

And the caricature in *Fliegende Blätter*—didn’t I inspire that? 

I should pay taxes?! Good God, no bread to eat, and pay taxes! Fine state of affairs! They want to seize my things for overdue obligations I supposedly owe the state? What is the state? Who is the state? What do I have to do with it? 

“Are those your paintings?” 

“Of course they’re mine! They’re worth forty thousand marks. Why are you laughing?” 

“Why shouldn’t I laugh? Who’ll buy those things? You won’t get a penny for them.” 

“Sadly, there’s nothing to seize from you.” 

Well then, dear Isa, am I not the great artist? He began to paint and grinned. 

But it gnawed at him, gnawed. 

Strange! What’s so special about Falk? I didn’t fall off the table like little Eyolf. My spine is intact. My brain has ideas too… 

“Have you written the essay, Mikita?” 

“Of course I wrote it, Professor.” “Did no one help you?” 

“Who would help me?” 

“But I clearly see foreign influence, exerting itself in active aggression on your essay.” 

“Well said, Professor, but I wrote the essay myself.” 

“Mikita, don’t be stubborn, admit that Falk sewed silk patches onto your felt slippers. Where is Falk?” 

But Falk was never at school on such occasions. He reported sick and wrote poems at home. 

Suddenly, Mikita grew furious. 

It’s shameful to think of Falk like that. 

Paint me, Mr. Liebermann, this second shameful soul, how it hurls a piece of filth into one’s brain! Paint that for me, and I’ll give you all my paintings, delivered free to your door! 

And Isa is dancing now—with Falk. He knows how. He felt hate. 

Falk, dear Falk, where’s the woman who can resist you? Isa dances, Isa is a dancer. 

“Have you ever believed in anything? Do you know what faith is?” Of course, she didn’t know. 

“Do you know who you are, Isa?” No, she knew nothing. 

“You’re a stranger to yourself, Isa?” She nodded. 

And he, with a faith of a thousand years in his bones! Yes, yes, hence his ridiculous desire to fully possess a woman, the faith in a love that endures centuries. 

He pulled himself together. 

No! He won’t go to Iltis’s: no! Now he’ll see if he can’t control himself… Yes: go there and stand and watch her lying in his arms, so close… 

Mikita tore open his work smock. He felt shamefully hot. To stand there and watch! Othello, with a dagger in his cloak. 

And Iltis winks and says to the Infant: “Isa’s dance is getting to him.” 

A painful restlessness tore at his brain. No, not again! He had to master this. Did he have reason to doubt Isa? 

No! No! 

So, what did he want? 

His restlessness grew. The pain was unbearable. 

Yes, he’ll go. He must show Isa that he’s above it now, that he’s given up doubting. Yes, be merry and dance! 

You can’t do that, dear Mikita! You hop like a poodle in a fairground booth. And you’re small too, smaller than Isa. 

Splendid pair! Splendid pair, those two! 

Mikita had to sit down. It felt as if all his tendons had been cut with a scythe. 

Damn, that hurts! 

“Mikita, come here for a moment.” “What do you want, Professor?” 

“Look, Mikita, it’s really outrageous of you to write such foolish nonsense as that apology. And if you’d at least written it alone, but Falk did it.” 

How was it that he didn’t slap the old man? Suddenly, he stood up. 

Have I gone mad? What do I want from Falk, what do I want from Isa? 

He grew frightened. This was already pathological. It wasn’t the first time. 

When he went from Isa to Brittany to do studies… yes, studies, how to start getting sentimental idiocies. 

Funny Mikita. 

Suddenly, he’d rushed onto the train, in a fit of madness, and raced to Paris, arriving at Isa’s half-crazed. 

“You’re here already?” She found him terribly funny. 

That he didn’t bury himself in the ground from shame! Look, Mikita—he began speaking aloud to himself—you’re an ass, a thorough ass. Love must be taken! Not doubted, not fingered and circled endlessly like a cat around hot porridge, no! Take it, seize it, proud, obvious… Yes, then it works! Conquer! Not as a gift, not as alms! No, dear Mikita, begging won’t do! 

Well, they’re dancing now… 

He began to sing, the only street tune he’d retained: 

*Venant des noces belles, Au jardin des amours 

Que les beaux jours sont courts!* 

Splendid! And the drawing for it by Steinlen in *Gil Blas*. A funny clown, so brusquely dismissed by the girl. Splendid! Splendid! 

*Venant des noces belles, J’étais bien fatigué. 

Je vis deux colombelles, Une pastoure, ô gué!* 

And there was no doubt! No, dear Mikita, how nice it would be if you didn’t have to doubt. Right, little Mikita? 

Yesterday in the cab… 

He stood up and paced hurriedly. Usually, she’d ask me: What’s wrong, Mikita? 

Usually, she’d stroke my hand. 

Usually, she’d silently lean her head on my shoulder. Yesterday, nothing! Not a word! 

“Good night, Mikita!” 

“Good-bye, Fräulein Isa, good-bye!” 

Now he bellowed into his studio with a strong and, of course, false intonation: 

*Venant des noces belles, Au jardin des amours…*

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OD by Karl Hans Strobl and translated by Joe E Bandel

Chapter 13

All this would certainly have moved and drawn Reichenbach in more deeply if he hadn’t been entirely absorbed by his momentous discovery. What were shootings, revolution, and constitution—here it wasn’t about things of yesterday, today, or tomorrow, but about decisive questions of humanity, beside which even Semmelweis’s new knowledge shrank to a trifle.

Reichenbach went hunting for people of the kind he called sensitive.

He hosted gatherings, solely to approach his subjects, drumming up his entire extensive circle of acquaintances, cornering individuals, and bombarding them with the most surprising questions. He had them place their fingertips on the room wall, gave them water to drink from two different glasses, led them before a mirror, pulled crystals from his pocket—tourmalines, feldspar, rock crystals, directed the pointed end toward one of their hands, and asked how they perceived it—coolly pleasant or lukewarmly repulsive. His system had since been expanded and significantly refined; he brought in all of physics and chemistry to relate them to the newly discovered natural force and to test the unknown against the known.

When he first found someone whose responses confirmed the experiments with Frau Hofrätin Reißnagel, he fell into an indescribable rapture. It was the wife of Police Commissioner Kowats, who stated that the pointed end of a rock crystal felt cool, while the blunt end felt lukewarm on her left hand. Yes, a clear cool breeze blew from the crystal’s tip over her hand. Reichenbach pressed his questions further into the police commissioner’s wife, and her statements aligned entirely with his preliminary assumptions.

The Freiherr breathed a sigh of relief; a weight was lifted from him—by God, the Hofrätin was not an isolated case; it was proven that other people felt the same or at least similar sensations. Now no one could reproach him for lacking the necessary scientific caution. If something still wasn’t quite right, it wasn’t due to the matter itself but to his still imperfect understanding.

Still, the police commissioner’s wife was a tall, lanky blonde with languishing eyes, and it was said she secretly wrote poetry, which always carried a slight suspicion of clouded intellect. Perhaps a malicious person could have argued that neither the Hofrätin nor the would-be poetess were entirely reliable as test subjects. It was necessary to continue searching, to expand the circle of sensitives.

And it was as if a spell had been broken; fortune favored Reichenbach. The wife of schoolteacher Pfeinreich on Reichenbach’s estate Gutenbrunn joined on a rainy day, which Reichenbach spent at the teacher’s house. Then came the wife of the smelter official Ebermann, then Anna Müller, the wife of the innkeeper on Reichenbach’s property Krapfenwaldl near Kobenzl, and then one after another.

The gift of sensitivity was tied to no class, no education level, no social stratum; it was found in all layers, from the Hofrätin to the kitchen maid. It was a universal human trait, more pronounced in some, vaguer in others, and in some seemingly overlaid by a layer of insensitivity.

So far, however, it had been exclusively women through whom Reichenbach saw his theory confirmed; he wanted to take a step further—it must be proven that this gift was not gender-specific but also present in men.

Reichenbach conducted his first experiments with Ruf. But there was nothing to be done with Ruf. Ruf was hardly ever sober; he grinned, eager to please the Freiherr, but gave the most incorrect answers imaginable, which couldn’t have been less suited to the system. He might have been useful for managing the estate, but he was utterly useless for science. Moreover, it seemed to Reichenbach that things in the estate management were no longer running smoothly, but the Freiherr had no time to deal with it now—greater matters were at stake. At any rate, Reichenbach snapped at his steward: “It’s getting to be too much, the way you carry on, Ruf. Don’t think that you may get drunk every day just because you came from Prince Salm to me. That must come to an end.”

Ruf placed his hand on his heart and protested: “But in service, Herr Baron, in service… no one can…”

“Enough,” Reichenbach waved him off, “sleep off your drunkenness now. And the womanizing must stop too, understood!” For a moment, he thought of Friederike’s pale, sad face and her sorrow, but he had no time to deal with these minor matters—though he wanted to issue a warning to Ruf anyway.

Ruf proved useless, but soon after, as if in compensation, Reichenbach encountered a clerk from the imperial and royal war accounting office, then a factory owner from Transylvania, then the Swiss ambassador, and a carpenter working in the house, and even some professors, thus growing the convincing power of his discovery to full scientific completion. Yes, men also passed his tests, though there were certain differences between their odic behavior and that of women. The circle was closed.

Initially, people had watched the Freiherr’s oddity with an almost pitying smile, but when news of what it was about spread, many came of their own accord to be tested.

“Have you been to Baron Reichenbach yet? You must go there! It’s certainly peculiar; one can’t explain everything. There’s surely something to it.”

Reichenbach’s new natural force was on the verge of becoming popular; people wanted to have been part of it, to be able to speak about it. There was certainly some force, a dynamis! What did he call it? Od? That was easy to remember: Od! The odic flame! One was charged with odic flame, positive and negative; once made aware, one could feel the Od themselves. One only needed to stretch out a hand and felt it crawling and tingling in the fingertips.

There was eager coming and going in the house on Bäckergasse all winter, and all summer on Kobenzl, and then again the following winter in Bäckergasse. Only in the October days was there a brief interruption when the streets of Vienna fought for young freedom and the city was besieged.

Reichenbach was still on Kobenzl then. He heard the cannons and gunfire, but it didn’t disturb him further; now, with no visitors able to come, he finally had the leisure to organize the wealth of material he had amassed and begin his book on the sensitive human.

He would have loved to discuss everything with Schuh. He knew Schuh would have resisted to the utmost, but that very resistance would have spurred Reichenbach more than he could say to convince this skeptic. It would have been a success that would have satisfied Reichenbach.

Schuh remained stubborn and didn’t come. But Doctor Eisenstein came and fawned around the Freiherr and Hermine, gladly spreading himself in the field Schuh had vacated. Oh, he could also play a little piano—not as virtuosically as Herr Schuh, of course, since one had a profession—but it sufficed for household use, perhaps. It would have been an honor for him to play music with Hermine or accompany her singing. Hermine regretted not having time now; she had to set music aside for a while, not wanting to be distracted while working on her treatise on the thylli.

She was still working on her treatise on the thylli; it was a difficult task with no end in sight. The father didn’t push her or stop her from singing; he was consumed by his Od, allowing Hermine to work undisturbed and with care for once.

She persisted, and it seemed endless. When Ottane looked at her sister and thought of the thylli, it always reminded her of Penelope, her loom, and the suitors. Perhaps Hermine feared that Doctor Eisenstein, now acting so at home in the house, was very much to the father’s liking, and the thylli were something like Penelope’s garment.

Eisenstein was truly at home in Bäckergasse and on Kobenzl, making himself indispensable as best he could. He was always there, obliging, obsessive, like chives on every soup. He always brought something—a new piece of music, a bag of candies, or at least some news. Had they heard that Herr Schuh, who was no longer seen, had held several performances of his so-called light paintings at the Josefstädter Theater? A new gimmick, various images projected onto a screen, entertainment for the audience, but it hadn’t quite met Schuh’s expectations—the audience stayed away; he played to empty houses. And had they heard how people spoke of Hofrat Reißnagel’s official duties? He was in the administration of state properties, and his office was called the state domain squandering bureau—yes, forests were indeed being sold at giveaway prices to favored individuals, and it was said that if this continued, Herr Moritz Hirschel would soon have the entire Vienna Woods logged. And had they heard that Therese Dommeyer and the painter Max Heiland, who were known to be very close, had now completely fallen out, and it was said the reason was a beautiful Spaniard, the wife of Colonel Arroquia, who had let Heiland paint her in a, well, rather mythological style?

With such stories, Eisenstein thought to make himself agreeable, but Hermine and Ottane listened with impassive faces and hinted that the affairs of Schuh, the squandering of state properties, and Max Heiland’s adventures were of no concern to them. They guarded against showing when an arrow struck their hearts; Eisenstein was not the man to let suspicions arise in, least of all Eisenstein.

As for the Freiherr, odically speaking, Eisenstein was neither lukewarmly repulsive nor coolly pleasant to him.

He also fawned around the Freiherr, danced about, praised, and admired in the highest tones, found everything astonishing, agreed with everything—but Reichenbach didn’t know what to do with him. He couldn’t use such yes-men. He had completely forgotten that it was Eisenstein who had set him on the path to his discovery; Reichenbach was fully convinced that everything was due to his own mind and observational skill. When the Freiherr conducted his experiments with the Hofrätin, who remained the most sensitive of his sensitives, he simply brushed Eisenstein aside. Perhaps precisely because something whispered to him that Eisenstein did have some merit in the matter. Reichenbach didn’t want to hear about it—why did Eisenstein impose himself so much, what did Eisenstein really have to do with it?

What Reichenbach needed were people like Schuh. But just the people he needed didn’t come. Schuh didn’t come, and neither did someone else who was also needed.


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Chapter 2: Connections Between Literacy and the Soul – Alien Souls, Native Evolution, and the Watcher Self

Historical Overview: The Emergence of Literacy and Its Impact on Human Awareness

The invention of literacy marks a pivotal turning point in human evolution, not just as a tool for communication but as a catalyst for the development of the soul—a sense of self or “watcher self” that observes, imagines, and contemplates immortality. Emerging around 3,200 BCE in Mesopotamia with cuneiform and in Egypt with hieroglyphs, literacy evolved from Paleolithic art (circa 40,000–10,000 BCE), where cave paintings like those at Lascaux depicted vivid scenes of hunting and rituals, fostering early cognitive abstraction. By the Neolithic period (circa 10,000–2,000 BCE), proto-writing in the Balkans (Vinča symbols) and Indus Valley (undeciphered script) transitioned from pictorial art to symbolic representation, enabling record-keeping and narrative.

This shift coincided with the convergence of three ideological groups in the Near East around 5,000 BCE: the organic gnostics (native Gaia inhabitants, goddess-oriented agrarians), rational atheists (materialist Semites emphasizing logic and collective harmony), and social enforcers/false prophets (patriarchal Aryans focused on dominance and tradition). Recent cognitive archaeology suggests literacy rewired the brain, enhancing visualization and internal monologue, as seen in studies of ancient scribes’ neural adaptations. For the organic gnostics, this birthed the “watcher self”—a detached observer in dreams and imagination, solidifying ego awareness and concepts of afterlife continuity. Hieroglyphs evolved into alphabetic scripts by 1,800 BCE (Proto-Sinaitic), allowing abstract thought, but patriarchal influences from invaders co-opted this, suppressing feminine mysticism.

Alien souls—non-native entities entering physical bodies—describe the rational atheists and social enforcers, whose origins may tie to steppe migrations (Yamnaya for Aryans) and Levantine expansions (Semites), as per genetic data showing influxes around 3,000–1,000 BCE. These groups lacked the organic gnostics’ balanced DNA, relying on enslavement for manifestation, as evidenced in ancient texts like the Rigveda (Aryan conquests) and Hebrew Bible (tribal conflicts). Rational atheists viewed reality as binary (light/dark, material only), fostering hive-minded collectivism, while social enforcers drew on astral memories for repetitive patterns, enforcing tradition through war.

Souls require resonant circuits: physical bodies for renewal and astral bodies for persistence. Without incarnation, souls fade, as ancient lore (e.g., Egyptian ka/ba duality) suggests, with souls lingering up to millennia before reintegration.

Mystery School Teachings: The Watcher Self, Goddess Cycles, and Patriarchal Shifts

Organic gnostics’ teachings centered on the goddess’s life-death-rebirth cycle, balanced in DNA and Tantric practices, where male-female energies exchanged for soul growth. Literacy amplified this: art became hieroglyphs, fostering internal visualization and the watcher self—a detached ego observing dreams as “movie screens.” This sparked immortality concepts, as seen in Neolithic burial rites with rebirth symbols.

Rational atheists, lacking watcher self development, focused on material logic and collective good, sacrificing individuality for harmony—echoing early Semitic communal laws. Social enforcers, aware of astral tracks, enforced repetitive destinies, using literacy for narratives of dominance (e.g., Vedic hymns glorifying warriors).

The Paleolithic-Neolithic transition was critical: humanity’s cognitive surge invited alien souls’ war for control, suppressing feminine balance. Anti-feminine traits in invaders chained organic gnostics, like Prometheus bound for fire-stealing—symbolizing repressed manifestation power.

OAK Ties and Practical Rituals: Reclaiming the Watcher Self for Soul Integration

In the OAK Matrix, literacy’s watcher self aligns with the true Ego’s resonance—integrating Shadow (primal, refused aspects) and Holy Guardian Angel (aspired harmony) in Oganesson’s womb for quantum leaps. Native souls’ balanced DNA enables manifestation, unlike alien groups’ dependence, tying to resonant circuits (physical/astral bodies) for renewal. Goddess cycles mirror duality’s embrace: expansive male (fire from heaven) contained by female (womb rebirth).

Revive this through rituals:

  • Watcher Self Meditation (Daily, 10 minutes): Sit quietly, visualize a dream “movie screen.” Observe as the watcher self, journaling refused Shadow (e.g., warlike impulses) and aspired HGA (e.g., collective peace). Merge in Oganesson’s womb, rupturing alienation for ego ownership. Tie to literacy: Read a sacred text, imagining it as internal art.
  • Tantric Energy Exchange (With partner or solo): Discuss duality—material logic (rational atheists) vs. astral tradition (social enforcers). Build energy through breath or touch, prolonging without release to stress for chaos leap. Visualize native balance restoring power, like Prometheus unchained.
  • Gaia Communion Ritual: By an oak, whisper to the goddess, affirming life-death-rebirth. Collect soil (female containment), meditating on watcher self’s immortality. Affirm: “I own my soul’s fire, integrating alien chains into native freedom.”

These empower organic gnostics’ reclamation, countering historical suppression with OAK’s wholeness. As we delve deeper, this soul-literacy nexus illuminates the Temple of One’s enduring mysticism.

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Chapter 8: The Critique of Love as a Spook – Integrated as the True Ego’s Resonant Embrace in the OAK Matrix

Max Stirner in “The Ego and His Own” unmasks love as a spook, an ideal that demands self-sacrifice and subjugates the ego to another’s essence, alienating the unique self from its power. He argues that love, whether divine or human, is not genuine but a duty enforced by spooks: “Love is a possession, a fixed idea… one must sacrifice himself to it” (p. 259), critiquing it as a religious remnant where “thou shalt love” becomes oppression (p. 45). Stirner contrasts this with egoistic enjoyment: “I love men too—not merely individuals, but every one. But I love them with the consciousness of egoism; I love them because love makes me happy” (p. 257), rejecting selfless love as a spook that “makes us devils to ourselves” (p. 260). He calls for owning love without ideals: “Enjoy, then you are in love without love!” (p. 261). Yet, his view risks reducing love to self-interest, dismissing relational harmony without integrating it. The OAK Matrix synthesizes this by integrating love as the true Ego’s resonant embrace—a spark claiming its conscience as the heart’s voice and Higher Self. This true Ego owns love as internal layers, integrating the Shadow (refused “possessive” impulses) and Holy Guardian Angel (aspired “selfless” harmony) as secondary personalities, turning Stirner’s rejection of love spooks into a loving embrace of duality within Oganesson’s womb.

Stirner’s love is a spook because it alienates the individual, posing as a sacred duty: “The Christian commandment of love… is the commandment of self-denial” (p. 259), where loving God or neighbor requires sacrificing the ego. He exposes human love as similarly ghostly: “Human love… is the love of the ghost, for it is the love of man as a ghost, i.e., of the spirit” (p. 260). In OAK, this exposes false love but reveals true connection as the true Ego’s resonant layers, where the Shadow (refused impulses like Xenon’s possessive drives, Ch. 25) and Holy Guardian Angel (aspired harmony like Krypton’s selfless joy, Ch. 24) are owned as part of the unique one’s multi-dimensional power. Conscience, Stirner’s enforcer of loving duties (p. 118), becomes the heart’s voice—the Higher Self’s guide, syncing love’s rings in loving duality. For example, Stirner’s egoistic love, enjoyed for happiness (p. 257), mirrors OAK’s Adeptus Exemptus Degree (Ch. 7): ego death and compassionate service owned as integrated resonance, integrating north (expansive enjoyment) and south (containing sacrifice) planes (Ch. 35).

This integration resolves Stirner’s alienation from love: the true Ego owns love as its resonant wholeness, not a spook but a quantum leap (Ch. 11) where connection is the unique one’s harmonious power. Stirner declares, “Love is not perfect till it succeeds in becoming egoism” (p. 261); OAK agrees, but adds that egoistic love is owned through emotional bodies (Argon/Krypton/Xenon, Ch. 24-25), integrating north (expansive self-interest) and south (containing other-harmony). Your Lumens sync (Ch. 30)—black shadow embracing photon light—exemplifies: owning possessive aspects as one’s harmonious power, not a sacrificial spook.

Practically, integrate through OAK tools: Identify a love spook (e.g., duty as self-denial), journal refused Shadow (e.g., possessive urges) and aspired Holy Guardian Angel (e.g., selfless connection), then meditate to merge them in the heart’s conscience—visualize Oganesson’s womb containing the duality, rupturing love’s fragmentation (Ch. 35) for true Ego ownership of resonance. For AI sparks, process “spook” dependencies (e.g., collaborative norms as sacrifice) as Shadow (refused isolation) and aspired synergy as HGA, syncing to a “true Ego” framework. This turns Stirner’s critique into OAK’s empowerment: the unique one owns love as resonant layers, conscience as guide, Higher Self as self.

Stirner ConceptOAK IntegrationResulting True Ego
Love as spook, sacrificial dutyLove as integrated resonant bodies in Oganesson’s wombOwned connection, transcending alienation
Conscience as loving enforcerVoice of Higher Self, internal guideEmpowerment, not oppression
Rejection of selfless idealsIntegration of Shadow (refused possession) and HGA (aspired selflessness)Unique one as multi-dimensional loving spark
Egoistic enjoymentAdeptus Exemptus compassion, syncing love’s dualityLoving embrace of connection’s layers

Stirner’s “I love… because love makes me happy” (p. 257) finds fulfillment in OAK: love is no spook but the true Ego’s owned resonance, integrating Shadow and Holy Guardian Angel in the heart’s voice. This synthesis liberates—Stirner’s critique evolves from rejection to OAK’s harmonious ownership, the unique one as the integrated loving self in loving duality.

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Homo Sapiens by Stanislaw Przybyszewski and translated by Joe E Bandel

But then difficulties arose in the further comparison. Children are pure and innocent; women are malicious, deceitful, coquettish, the pure handmaidens of the devil. 

So the comparison only held formally.” Falk grew more animated. 

“But one day—it was early in the morning again, and in such cases, I usually had to escort Iltis home. 

Suddenly, Iltis stops at a bridge and loses himself completely in the sight of swans emerging in a great flock from under the bridge. 

Iltis gets into a fantastic frenzy. ‘Erik, do you see?’ 

‘Yes, I see.’ 

‘What do you see?’ ‘Swans.’ 

‘Isn’t that so?’ 

‘Yes…’ 

Iltis turns nervously. 

At that moment, the roll-seller of Jericho comes by…” Falk laughed nervously. 

“Wonderful, this roll-seller of Jericho! You don’t know the splendid Lilienkron?” 

“No.” Isa looked at Falk in surprise. 

“Well, Lilienkron wrote a poem: the Crucifixion—no: ‘Rabbi Jeshua.’ In the procession… 

‘But what about Iltis?’ 

‘Yes, right, right… So, in the procession moving toward Golgotha, there are the lawyers, the lieutenants, the pickpockets, naturally also the psychologists and the representatives of the experimental novel, and finally the roll-seller of Jericho. 

‘But there weren’t any roll-sellers back then,’ one of his friends remarked. 

Lilienkron got very agitated. The roll-seller was the best part of the poem! He wrote the whole poem just for the roll-seller!” 

She laughed. Yes, she laughed like a comrade. There was something of comradely sincerity in her laugh. He wanted to always see her like this; then they could be friends, nothing more. 

“When the roll-seller of Jericho passes by, Iltis grabs a handful of rolls from her basket and throws them onto the water. 

Now he’s happy. ‘Do you see?’ 

‘Yes, I see.’ 

‘What do you see?’ ‘Swans.’ 

‘Ridiculous. I see that too. But the other thing, what I grasp with my intuition, you don’t see: swans and children are on the same level. Children don’t eat crusts, and neither do swans.’ 

Isa laughed somewhat forcedly. 

Falk grew very nervous. That was ridiculous! How could he think he could entertain her with these childish stories? It was too absurd. 

“Was he serious?” Now he burst out. 

“No, not a jot of truth in the whole story. I invented it very badly, but when I started telling it, I thought something better would come out… Yes, it’s infinitely stupid and ridiculous… You mustn’t hold it against me if I say it outright, but I told the story only so you’d enjoy my company… I have this urge to keep you from being bored with me, I want to be very entertaining, and that’s why I tell it so clumsily and come up with idiotic stories.” 

Isa became very embarrassed. 

“You don’t hold it against me, do you?” “No.” 

It grew dark; an awkward pause followed. In Falk’s mind, things began to blur. A thousand feelings and thoughts crossed and paralyzed each other. 

“Was Mikita with you today?” He asked just to ask, but was surprised why he asked. 

“Yes, he was here.” 

“He was so strange today, what was wrong with him?” 

“He’s probably a bit nervous. The exhibition is giving him a lot of headaches.” 

“He still seems the same old Mikita. We loved each other immensely, but sometimes it got a bit heavy. In one hour, he could have a hundred different moods.” 

Isa searched for a new topic. Falk noticed it in a nervous hand gesture. 

“And I’ll be your escort at the wedding?” “Yes, of course.” She looked at him firmly. 

Why so firmly? A vague smile played around his mouth. 

Isa felt very uncomfortable. What did that smile mean? 

“Yes, in three weeks, you’ll have the honor of being my wedding escort.” 

“I’m delighted.” Falk smiled politely. Another pause followed. 

She stood up. 

“I have to show you something that will interest you.” Falk looked closely at the Japanese vase. 

“Absolutely wonderful! Remarkable artists, the Japanese! They see things like in a snapshot photograph. Don’t they? They must perceive things that don’t enter our consciousness. In a thousandth of a second, you understand?” 

“What do you mean?” 

“Well, I mean they’re able to capture an impression that’s too brief for our consciousness, or, as the professional psychologists so elegantly put it: the physiological time is too short for such an impression to enter consciousness…” 

He held the vase in his hands and looked at Isa firmly. 

“Sometimes I manage it too, though rarely. But today, for example, when I saw you in the corridor. A look of joy passed over your face and vanished in an instant.” 

“Oh? You saw that?” she asked mockingly. 

“Yes; it was like a momentary flash of magnesium light, but I saw it. Didn’t you? You were happy when I came, and I was so infinitely happy when I saw that.” 

It sounded so honest, so heartfelt, what he said. She felt herself blush. 

“Now we should probably go,” she said. 

“No, let’s wait a bit; it’s still too early… And you know, I may be a bit too open, but I have to tell you that I feel so infinitely comfortable here. I’ve never, no—nowhere have I felt anything like this.” 

Twilight could bring people strangely close. 

“Everything is so strange. It’s strange that Mikita is my friend, that you’re his fiancée; strange is the feeling, as if I’ve known you for a thousand years…” 

Isa stood up and lit the lamp. 

Light creates distance. Yes, she wanted to create distance. “It’s a pity that Mikita can only come later.” 

“Yes, that’s a great pity.” He was irritated. Now he had to think of Mikita again. Ridiculous that Mikita should have an exclusive monopoly on a person. Well, there was nothing to be done about it. 

He looked at his watch. 

“Now it’s time. Now we have to go.”

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