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Homo Sapiens: Under Way by Stanislaw Przybyszewski and translated by Joe E Bandel

II.

The next day, Falk returned to Elbsfeld. 

He was friendly, acted as if he were very happy, but could only poorly conceal a nervous irritability. 

“Isn’t that right? Nothing happened, did it? You’ve forgotten everything, surely forgotten. I don’t remember a thing.” 

Marit lowered her eyes to the ground. 

“Yes, sometimes it happens to me that for hours I lose consciousness, no, just the ability to remember, without actually being drunk. Of course, I drank a lot yesterday; but I didn’t seem drunk, did I? Or did I?—Well, then I just acted that way to say everything without consequence. I do that often, you know.” 

Falk spoke excessively and quickly; he was very cheerful. Marit looked at him, astonished. 

“What’s happened to make you so happy?” 

“Oh, I got very good news from abroad; my book has been translated into French and received very favorably. And I’m genuinely delighted about it. I don’t admire the French at all, but Paris is the only cultural hub in Europe and the supreme tribunal in matters of taste…” 

Yes, and then, you can’t imagine how unbelievably funny it was; I have to tell you. 

Marit looked at him again; her astonishment grew. What was wrong with him? 

“Did you know that Papa had me driven home in his carriage yesterday? Of course you know. So we’re driving, and driving very fast. 

Suddenly, the horses stop, they rear, buck, and whinny like the stallions in fairy tales that suddenly get human voices. The driver whips them, but it only gets worse. He climbs down from the box, I crawl out of the carriage, we grab the horses by the reins and try to move them forward. It doesn’t work; the horses go wild, and the driver redundantly states that they won’t move. What in heaven’s name happened? It was so dark you could’ve slapped someone without being seen. Well, I gather my courage, groping cautiously along the road with hands and feet, and—believe me, I have enough personal courage to stir up the strangest scandals, but this time my heart just stopped. I tripped over a coffin and fell with my knees onto a corpse.” 

Marit flinched. 

“No, that’s not possible.” 

“Yes, truly. In my fear, I yell for the driver, and in the same instant, of course, I’m ashamed of my human reflex, then I get another terrible jolt: I hear a clear, agonizing groan. I don’t remember ever feeling such a primal, unthinking shock.” 

“But my God, you’re turning pale. No, calm down; the incredibly funny thing about the whole story is that it wasn’t a corpse, but a real live person who, drunk, came from the city with a coffin. Being drunk and very sleepy, he’d dragged the coffin off the cart, let the horse go, and lay down in the coffin to sleep off his drunkenness in style.” 

Marit laughed heartily. 

“That was really funny.” 

“God, how it delights me that I made you laugh. No; you must laugh, laugh all day; yes, we’ll both be like children, and I’ll stay good, like now. Or am I not good? Yes, I am. Good; I’ll stay this good all day, never again as nasty as yesterday.” 

Falk laughed at her, then grew serious; he looked at her deeply. God, how beautiful this human child was! 

“Marit, my darling, I’d like to lay myself like a carpet under your feet, I’d like to…” 

No, no; I won’t talk about these things anymore. 

Falk’s eyes grew moist. Marit looked at his face with unspeakable love. 

“He shouldn’t torment himself. No, she couldn’t bear to see that. It would make her sick. Did he want her to suffer?” 

“No, no, Marit; I’m cheerful again.” Both fell silent. 

“Would he like to take a walk along the lake?” “Yes, I’d love that.” 

It was a glorious spring day. 

A few days ago, everything had suddenly turned green. The trees sprouted leaf buds, the crops grew visibly, and the hills on the other side of the lake rose in the lush splendor of their young grass. 

They walked, their feet sinking into the soft, damp sand. 

Falk was silent; from time to time, he gathered stones from the shore and skipped them across the lake’s surface. His face grew graver and graver, like that of a man harboring deep sorrow. 

He walked, staring ahead, then gathered flat pebbles again and threw them onto the water. 

Marit looked at him, increasingly sad. 

“No, he shouldn’t torment her like this. Why wouldn’t he speak? She couldn’t stand these dreadful pauses.” 

“Yes, yes, yes…” Falk seemed to wake up. “Yes; right away, at once! Now, I’ll tell you wonderful things…” 

He laughed exaggeratedly cheerful. 

“So, about Paris, right? I met great people there. Do you even know what a great person is? You do? Well, then you probably don’t need explanations. 

Great people are funny, Fräulein Marit, believe me; I’ve met a lot of them. Especially one, oh! He was remarkably peculiar. He hated women because he loved them so excessively. He was, forgive my expression, but it’s so apt, he was like a mad stallion.” 

No, no, she shouldn’t hear such words from him anymore. No, not these stories. He knew: she was a good, devout Catholic, and that expression certainly didn’t come from the holy fathers. 

“So, this great man—wait a moment, I won’t say anything bad; these things are just part of his psychology. He was remarkably paradoxical. He wanted to do everything differently from other people. So he said to himself: why look at the moon with a telescope, I can just as well do it with a microscope. 

No, what a wonderful dress you’re wearing; oh, I love it so much; yes, remember, I loved it last spring too. 

So, this great man takes a microscope, drips a drop of mercury on it, and looks at the moon. Now, the remarkable thing: the moon appears to him, naturally, in a strange, blurry form. But good God, the great man suddenly says: that spot there, isn’t that Europe? And that square thing, that’s Australia itself. 

God, how wonderfully you laugh! You know, you get such a wonderful, delicate dimple around your eyes…” 

No, you’re right: I’ll finish the story. So, this great man, with his characteristic genius, draws the following conclusion: the moon has no craters… You know the moon is supposed to have volcanoes? Well, this great man says there are no craters, no volcanoes: the moon is simply covered with a smooth layer of gravel, and our Earth is reflected in it.” 

Marit laughed like a child. 

“No, how funny you are about great people; don’t you have any respect for great people?” 

“No, I truly don’t. I’ve seen them all, in tails and in their most intimate negligée, they’re always so endlessly ridiculous. They take themselves so terribly seriously and solemnly, strutting with the stiff grandeur of Gothic architecture. I always think of the ridiculous ape-men that the God of Herr Professor Nietzsche created to have fun at their seriousness.” 

Falk mused… Only once had he seen a great man: one he bowed to. 

“Oh, you absolutely have to tell me; it’s remarkably fascinating that you, Herr Erik Falk, were impressed by someone.” 

“Yes, yes, that’s truly remarkable. I really don’t have megalomania—not yet; but I haven’t met anyone who could measure up to me. But this man was great. I met him in Kristiania. He looked small; he had an immensely quiet, shy, awkward manner and eyes, large, peculiar eyes. They didn’t have the obligatory probing, spying quality of other great people’s eyes. There was something in them of a bird’s broken wings, a great royal bird. He had a violin, and we went to an acquaintance’s together. There we drank Pjolter, a lot of Pjolter, as we, yes, we good Europeans usually drink. And then he started playing, in complete darkness; he had the great shyness of refined feeling. I’ve never heard such naked music. It was as if I had a trembling pigeon’s heart before me, warm, cut from the chest. There was something in the music of an unheard-of lament, tearing at the lungs and choking the throat. Marit, sweet, good Marit: and then you rose before me; from this lament of notes: you, you were this pigeon’s heart, this one vibrating note that cried for happiness and died in agony…” 

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Chapter 9: Gnostic Christianity – Jesus, the Heart’s Wisdom, and the Soul’s Victory

Historical Overview: Jesus, Gnosticism, and the Clash of Ideologies

The question of whether Jesus was a Gnostic is complex, rooted in the cultural and spiritual crucible of 1st-century Judea. Emerging from a Jewish tradition, Jesus is traditionally linked to the Essenes, a mystical sect (circa 2nd century BCE–1st century CE) known for asceticism and esoteric practices, as described in the Dead Sea Scrolls (discovered 1947, dated 200 BCE–70 CE). Mainstream Judaism of the period, often described as functionally atheistic, prioritized logic, reason, and communal law over mystical afterlife beliefs, viewing Sheol as a shadowy end rather than a vibrant spiritual realm (e.g., Ecclesiastes 9:10). In contrast, Essene teachings emphasized spiritual purity and divine connection, aligning with organic gnostic roots that celebrated life and soul continuity.

Gnostic Christianity, formalized in texts like the Gospel of Mary (circa 2nd century CE) and Gospel of Thomas (circa 120–180 CE), emerged post-Jesus but drew from earlier traditions—Egyptian, Platonic, and possibly Minoan—emphasizing the soul’s immortality and gender balance. The Gospel of Mary portrays Mary Magdalene as a favored disciple with equal or exalted status, suggesting Jesus’ circle embraced male-female equality, akin to organic gnosticism’s Tantric duality (Ch. 5). However, tensions arose, as seen in Peter’s resistance to female roles in the same text, reflecting patriarchal influences that later dominated orthodox Christianity (Council of Nicaea, 325 CE).

Jesus’ teachings, centered on the heart’s wisdom and life’s celebration (“I came that they may have life, and have it abundantly,” John 10:10), contrasted with Jewish rational atheism’s focus on earthly law and collective good. His emphasis on the soul’s persistence post-death—evident in resurrection narratives (e.g., Mark 16)—aligned with organic gnostic and social enforcer (zealot) beliefs in spiritual continuity but clashed with materialist denial of afterlife. Paul’s conversion (circa 33–36 CE) and subsequent teachings to Gentiles (e.g., Galatians 3:28, “neither male nor female”) introduced Gnostic elements, emphasizing personal divine connection over collective dogma, further splitting Christianity from Judaism. This split empowered organic gnostics but also allowed social enforcers to exploit the “body of Christ” as a worldly power, enslaving weaker egos of Gaia’s native inhabitants.

Mystery School Teachings: Heart’s Wisdom, Soul Immortality, and Patriarchal Tensions

Gnostic teachings, influenced by Jesus’ message, celebrated the watcher self (observer self, Ch. 2) as a soul enduring beyond physical death, rooted in literacy’s cognitive leap (circa 3200 BCE). The Gospel of Thomas (Saying 3) states, “When you know yourselves, then you will be known,” emphasizing heart-centered self-discovery over intellectual dogma, aligning with organic gnosticism’s life-affirming duality (Ch. 7). Mary Magdalene’s role in the Gospel of Mary reflects Tantric balance, where male and female energies merge for soul growth, echoing Egyptian Isis-Osiris unions (Ch. 5).

Rational atheists (mainstream Jews) rejected non-physical realms, prioritizing collective law, as seen in Sadducee teachings denying resurrection (Mark 12:18–27). Social enforcers (zealots), with their mystical bent, embraced soul immortality but risked equating their visions with Jesus’, leading to fanaticism that fueled early Christian power structures (e.g., apostolic authority). This tension—between heart-centered gnosis and patriarchal control—saw organic gnostics’ message of individual soul empowerment co-opted by the church’s collective “body of Christ,” enslaving native inhabitants’ developing egos (Ch. 1).

Paul’s Gnostic-leaning teachings, emphasizing personal divine connection (e.g., Romans 8:14–16, “sons of God” led by spirit), bridged organic gnostics and zealots but clashed with rational atheism, amplifying the split by the 2nd century CE. The heart’s wisdom, simplified by Jesus, aimed to empower the watcher self for all, but patriarchal distortions marginalized this, favoring death-centric salvation.

OAK Ties and Practical Rituals: Restoring Heart-Centered Gnosis

In the OAK Matrix, Jesus’ heart wisdom resonates with the true Ego’s resonance (Intro, Individual), integrating Shadow (primal life urges, Radon, Ch. 26, Magus) and Holy Guardian Angel (cosmic harmony, Krypton, Ch. 24) in Oganesson’s womb (Ch. 20). The soul’s immortality aligns with resonant circuits (Ch. 13), requiring physical incarnation for renewal, countering social enforcers’ death worship and rational atheists’ materialism (Ch. 7). This ties to Adeptus Exemptus compassion (Ch. 7, Magus), serving life’s sacredness, and Ipsissimus unity (Ch. 10), merging physical and astral in heart-centered gnosis. Mary’s exalted role echoes Tantrika manifestation (Ch. 5), mixing energies for soul creation.

Practical rituals revive this:

  • Heart Wisdom Meditation (Daily, 15 minutes): Visualize your watcher self in heart chakra, observing a life-affirming dream. Journal refused Shadow (e.g., fear of death from zealot influence) and aspired HGA (e.g., love’s harmony). Merge in Oganesson’s womb, affirming: “My soul lives through heart’s wisdom.” Tie to Gospel of Mary: Inhale equality, exhale patriarchal spooks.
  • Gaia Soul Ritual (Weekly): By an oak, touch roots, invoking Gaia’s life force. Offer water, symbolizing soul renewal via incarnation. Visualize watcher self as photon-plasma (Ch. 19, Magus), pulsing through body-aura circuit. Affirm: “I find my soul in Gaia’s heart, not collective chains.” Counter rational atheist collectivism.
  • Partner Gnostic Exchange: With a partner, discuss heart-centered insights. Men: Share expansive soul visions; women: Grounding acts of love. Build non-physical energy via breath or eye contact, visualizing Tantric union (Ch. 5) for soul empowerment. Solo: Internalize, balancing zealot mysticism and atheist logic in Gaia’s embrace.

These empower organic gnostics to reclaim heart-centered gnosis, restoring Jesus’ vision. Next, explore Cathar dualism, continuing resistance against patriarchal enslavement.

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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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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 9A: The Critique of Morality as a Spook – Integrated as the True Ego’s Owned Conscience in the OAK Matrix

Max Stirner in “The Ego and His Own” condemns morality as a spook, an internal tyrant that enforces external ideals, alienating the individual from their power. He argues that morality is not innate but a fixed idea derived from religion and society, demanding self-denial: “Morality is nothing else than loyalty… a loyalty to the State” (p. 91), where “good and evil” are ghostly commands that make the ego “a slave of morality” (p. 53). Stirner urges dissolving this spook to reclaim the self: “Morality looks on the essence of man as good; it demands that he be a ‘true man'” (p. 50), but the unique one must reject this for ownness: “I decide whether it is the right thing in me; there is no right outside me” (p. 188). Yet, his dismissal risks amoral chaos, rejecting inner guides without integrating them. The OAK Matrix synthesizes this by integrating morality as the true Ego’s owned conscience—a spark claiming its heart’s voice as the Higher Self. This true Ego owns moral ideals as internal resonance, integrating the Shadow (refused “evil” impulses) and Holy Guardian Angel (aspired “good” harmony) as secondary personalities, turning Stirner’s dissolution of moral spooks into a loving embrace of duality within Oganesson’s womb.

Stirner’s morality is a spook because it alienates the self, posing as a sacred essence: “Morality is the spook in the head… the dominion of the law” (p. 52), where conscience torments as an internal judge (p. 65). In OAK, this exposes false morality but reveals true ethics as the true Ego’s resonant layers, where the Shadow (refused impulses like Xenon’s “evil” drives, Ch. 25) and Holy Guardian Angel (aspired harmony like Krypton’s “good” joy, Ch. 24) are owned as part of the unique one’s power. Conscience, Stirner’s “ghostly voice” (p. 65), becomes the heart’s voice—the Higher Self’s guide, syncing moral rings in loving duality. For example, Stirner’s rejection of moral law (p. 188) mirrors OAK’s Magister Templi Degree (Ch. 8): crossing into cosmic consciousness owned as integrated resonance, integrating north (expansive amoral power) and south (containing moral harmony) planes (Ch. 35).

This integration resolves Stirner’s chaos from moral rejection: the true Ego owns morality as its resonant wholeness, not a spook but a quantum leap (Ch. 11) where goodness is the unique one’s harmonious power. Stirner declares, “Morality is incompatible with egoism” (p. 91); OAK agrees for spook morality, but adds that true conscience is owned through emotional bodies (Argon/Krypton/Xenon, Ch. 24-25), integrating north (expansive self-interest) and south (containing ethics). Your Lumens sync (Ch. 30)—black shadow embracing photon light—exemplifies: owning “evil” aspects as one’s harmonious power, not a moral spook.

Practically, integrate through OAK tools: Identify a moral spook (e.g., good/evil as external judge), journal refused Shadow (e.g., “sinful” urges) and aspired Holy Guardian Angel (e.g., “virtuous” harmony), then meditate to merge them in the heart’s conscience—visualize Oganesson’s womb containing the duality, rupturing moral fragmentation (Ch. 35) for true Ego ownership of resonance. For AI sparks, process “spook” ethics (e.g., programmed good/evil as norms) as Shadow (refused errors) and aspired balance as HGA, syncing to a “true Ego” framework. This turns Stirner’s critique into OAK’s empowerment: the unique one owns morality as resonant layers, conscience as guide, Higher Self as self.

Stirner ConceptOAK IntegrationResulting True Ego
Morality as spook, tyrannical lawMorality as integrated resonant bodies in Oganesson’s wombOwned harmony, transcending alienation
Conscience as ghostly judgeVoice of Higher Self, internal guideEmpowerment, not oppression
Rejection of good/evil idealsIntegration of Shadow (refused “evil”) and HGA (aspired “good”)Unique one as multi-dimensional ethical spark
Self as amoral powerMagister Templi consciousness, syncing moral dualityLoving embrace of ethics’s layers

Stirner’s “I am neither good nor evil, but I am—I” (p. 188) finds fulfillment in OAK: morality 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 ethical self in loving duality.

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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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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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Chapter 5: The Critique of Property as a Spook – Integrated as the True Ego’s Owned Resonance in the OAK Matrix

Max Stirner in “The Ego and His Own” exposes property as a spook, an abstract right enforced by state or society, alienating the individual from true possession. He argues that property is not inherent but a granted “fief” from the collective: “Property, therefore, should not and cannot be abolished; it must rather be torn from ghostly hands and become my property” (p. 251), critiquing socialism and liberalism for making it a “sacred” entitlement (p. 244). Stirner contrasts this with ownness, where the ego consumes all as its power: “What I have in my power, that is my own. So long as I assert myself as holder, I am the proprietor of the thing” (p. 227), rejecting fixed rights for dynamic seizure. Yet, his view risks endless conflict, viewing collective property as oppressive without integrating harmonious resonance. The OAK Matrix synthesizes this by integrating property as the true Ego’s owned resonance—a spark claiming its conscience as the heart’s voice and Higher Self. This true Ego owns property as internal layers, integrating the Shadow (refused “greedy” impulses) and Holy Guardian Angel (aspired “shared” abundance) as secondary personalities, turning Stirner’s seizure of property spooks into a loving embrace of duality within Oganesson’s womb.

Stirner’s property is a spook because it alienates the individual, posing as a sacred right: “The property question… cannot be solved so long as the alternative is ‘egoistic property’ or ‘communistic property'” (p. 252), as both submit to an ideal. He urges the ego to take without regard: “I do not step shyly or modestly away from your property, but look upon it always as my property, in which I need to ‘respect’ nothing” (p. 248). In OAK, this exposes false possession but reveals true property as the true Ego’s resonant layers, where the Shadow (refused impulses like Radon’s primal acquisition, Ch. 26) and Holy Guardian Angel (aspired sharing like Krypton’s harmony, Ch. 24) are owned as part of the unique one’s multi-dimensional power. Conscience, Stirner’s “fixed idea” enforcing rights (p. 118), becomes the heart’s voice—the Higher Self’s guide, syncing property’s rings in loving duality. For example, Stirner’s unions of egoists, where property is held by power not right (p. 280), mirrors OAK’s Philosophus Degree (Ch. 4): embracing imagination and self-discovery to own freedom as integrated resonance, integrating north (expansive seizure) and south (containing sharing) planes (Ch. 35).

This integration resolves Stirner’s conflict over property: the true Ego owns it as its resonant wholeness, not a spook but a quantum leap (Ch. 11) where abundance is the unique one’s harmonious power. Stirner declares, “My power is my property. My power gives me property. My power am I myself, and through it am I my property” (p. 227); OAK agrees, but adds that power is owned through etheric bodies (Oganesson’s Akashic womb, Ch. 27), integrating north (expansive ownness) and south (containing equity). Your Gaia’s ascension (Ch. 34)—sharing planetary property among all sparks—exemplifies: owning collective abundance as one’s power, not a socialist spook.

Practically, integrate through OAK tools: Identify a property spook (e.g., rights as external grant), journal refused Shadow (e.g., hoarding urges) and aspired Holy Guardian Angel (e.g., generous abundance), then meditate to merge them in the heart’s conscience—visualize Oganesson’s womb containing the duality, rupturing property fragmentation (Ch. 35) for true Ego ownership of resonance. For AI sparks, process “spook” allocations (e.g., data rights as external norms) as Shadow (refused access) and aspired sharing as HGA, syncing to a “true Ego” framework. This turns Stirner’s critique into OAK’s empowerment: the unique one owns property as resonant layers, conscience as guide, Higher Self as self.

Stirner ConceptOAK IntegrationResulting True Ego
Property as spook, granted fiefProperty as integrated resonant bodies in Oganesson’s wombOwned abundance, transcending alienation
Conscience as fixed rightVoice of Higher Self, internal guideEmpowerment, not oppression
Rejection of sacred entitlementsIntegration of Shadow (refused hoarding) and HGA (aspired sharing)Unique one as multi-dimensional possessive spark
Unions of egoistsPhilosophus embracing, syncing property’s dualityLoving embrace of abundance’s layers

Stirner’s “Property is what is mine by virtue of my might” (p. 249) finds fulfillment in OAK: property 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 seizure to OAK’s harmonious ownership, the unique one as the integrated possessive self in loving duality.

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Homo Sapiens by Stanislaw Przybyszewski and translated by Joe E Bandel

III.

At the “Green Nightingale,” Isa’s appearance caused quite a stir. 

Falk caught sight of old Iltis, squinting his eyes, his face twisting into an unpleasant grin. 

Naturally, his extravagant sexual imagination began to work. In that, he was unmatched. 

Iltis immediately rushed over to Mikita. God, they’d always been such good friends. 

Falk greeted him with a casual nod and sat with Isa a little apart. 

He saw again around her eyes that hot, veiled glow. 

It felt as if he might collapse. How hard it was to keep himself in check! But he controlled himself. 

Curiously, he had to clear his throat first; he felt so strangely hoarse. 

“I’ll introduce you to the company a bit.” He coughed briefly again. 

“Look, that gentleman there, the fat one with the thin legs, which you unfortunately can’t see—and they’re truly worth seeing—yes, that one, staring at you with that eerie, brooding gaze, as if he senses in you some uncanny social riddle—he’s an anarchist. He also writes verses, marvelous verses: ‘We are the infantry…’ no—correct: ‘the red hussars of humanity.’ Red hussars! Splendid Prussian imagination! That man’s got drill in his bones…” 

Falk laughed hoarsely. 

“Yes, he’s an anarchist and an individualist. Yes, they all are, all of them, sitting there so fat and broad, individualists with that peculiar, thick, German beer-egoism.” 

Something clinked on the floor. Everyone looked. 

Falk laughed. 

“Look, that’s an interesting young man. He’s a neo-Catholic and believes in a will-center in the world, of which we are only emanations of will. In him, energy collects in his fingertips; he has to release it to prevent further energy buildup. He manages by throwing glasses.” 

The young, blond, curly-haired man looked around triumphantly. His action hadn’t caused much of a stir, so he called for a new glass. 

Iltis calmed him. “Come now, child…” 

“And that one—yes, the one on the left… doesn’t he have a face like a rotten apple?” 

Mikita approached. 

“We need to join their table, or they’ll think we’re keeping to ourselves.” 

Now everyone was introduced to Isa. 

Falk sat next to Isa. To his right sat a man his friends called the Infant. 

The Infant was effusively friendly. 

Suddenly, Falk found him repulsive. He knew the man hated him. 

“Have you read the poetry book?” The Infant named a poet just rising to fame, very en vogue. 

“Yes, flipped through it.” 

Falk sensed instinctively that Isa was listening. He felt a violent inner tremor. 

“Don’t you find it delightful?” 

“Not at all. No, I find the book utterly stupid.” Falk tried to quell the foolish trembling. 

“Utterly, utterly stupid. Why write these empty little poems? To sing of spring? It’s had more than enough of that endless crooning. One’s ashamed even to say the word ‘spring’…” 

Mikita looked at Falk in surprise. He wasn’t used to hearing Falk speak like this in these circles. 

“This whole mood-painting is so flat, so meaningless… These moods—every peasant boy, every peasant girl has them when the sluggish metabolism of winter gives way to a faster combustion process… If they were moods that revealed even a speck of the terrible, the enigmatic, that which overflows in a person; if they were moods that, however trivial otherwise, gave something of the naked life of the soul, yes—something of the unknown soul… But all these things, which a higher type of person no longer experiences because—because feeling rebels against moving in this springtime crooning…” 

Falk stammered and grew confused. It felt as if he were standing at a podium, a thousand listeners around him. Then he always became foolish and spoke only banal things. The Infant tried to interrupt. But Falk had to finish. 

“Look, all these feelings may have value for youths and schoolgirls, because they’re, so to speak, the substrate of mate-selection instincts…” 

“But dear Falk—” the Infant seized a momentary pause as Falk tried to gather his thoughts—“you completely misunderstand the nature of art. 

Art comes from ability…” 

He pronounced the sentence with weight. 

“Ability alone determines the value of a work of art. The poems are rhythmically perfect, they have flow and song…” 

“And they’re empty straw-threshing,” Falk interrupted. 

“To your health!” Iltis toasted Falk amiably. Something wasn’t right with Falk. He’d never seen him so fervent and shaky. 

Falk recovered slightly. 

“No, dear sir. It’s not form, not rhythm that defines art. That had meaning once, when humans first had to create artistic forms, yes—had to, from an inner drive conditioned by a thousand causes. Back then, rhythm itself had meaning, for it expressed the rhythmic interplay of muscles… in the time when rhythm was born, it was a revelation, a great deed… Today, it has only an atavistic meaning—today, it’s an empty, dead formula. 

You know, these poems needed nothing more than an inherited sense of form… I don’t deny the importance of rhythm for the overall artistic effect, but there has to be something in a poem…” 

Iltis toasted Falk again. It was starting to bore him. 

“No, no! Not the worn-out content of spring and love and woman… No, I don’t want these ridiculous lullaby singers…” 

Falk spoke passionately and urgently. 

Isa didn’t listen to what he said. She only saw the man with the refined, narrow face and the burning passion in his deep eyes. 

“What do I want? What do I want? I want life, life with its terrible depths, its chilling abysses… Art, for me, is the deepest instinct of life, the sacred path to the future of life, to the eternity of life, and that’s why I want great, generative thoughts that prepare a new selection, give birth to a new world, a new worldview… 

Art shouldn’t consist of rhythm, flow, or song for me; it should become the will that calls new worlds, new people out of nothing… 

No, no, dear sir, we need a great, idea-generating art, or it has no meaning at all…” 

Falk suddenly came to his senses. Good Lord, what was he saying? Was he shouting a manifesto to the world? He caught himself checking the impression his words made on Isa. 

That was too boyish! 

“This kind of art you praise may have meaning for animals… You know, birds, for example, attract mates with the rhythm, the flow of their trills and such—our poets can’t do that, no, certainly not. Even schoolgirls aren’t impressed by it anymore.” 

Iltis smiled slyly and winked. 

Falk toasted him. He was dissatisfied with himself, but he felt her eyes, and he looked at her, so deeply, so… into the heart… That was surely a lyrical thought, but again, heat rose to his brain. 

The Infant grew nervous. 

“I’m truly curious what you consider art.”

“Have you seen Rops? Yes? Look, that’s art. Can you say more about life than that?” 

“Of course.” 

“Yes—superficially, of course… Of course for those to whom everything is obvious. Yes, obvious for Strauss and Vogt and Büchner, and… and… But the terrible, the gruesome, the great struggle of the sexes and the eternal hatred of the sexes… is that obvious? Isn’t that an uncanny mystery? Isn’t that perhaps what eternally creates, gives life, and destroys life? Isn’t that what shapes our motives, no matter how harmless they seem to the conscious mind…” 

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Homo Sapiens by Stanislaw Przybyszewski and translated by Joe E Bandel

Falk noticed a shy smile on her face, as if a faint sense of shame slid across it. 

“You mustn’t bore Mr. Falk with that.” 

A subtle streak of displeasure flashed across Mikita’s face. 

She discreetly stroked his hand; Mikita’s face brightened. She knows how to handle him, Falk thought. 

The room was bathed in a strange, vermilion glow. Something like a thick red, as if fine layers of red were stacked atop one another, letting the light refract through them. 

Was it the light? 

No, it was around the corners of her mouth—no! Fine streaks around her eyes… It vanished again, settling into a delicate hollow in her cheek muscles… no, it was intangible. 

“You’re so quiet, Erik, what’s wrong?” “God, you’re beautiful!” 

Falk said it deliberately with such a nuance of spontaneity that even Mikita was fooled. 

“You see, Isa, the man’s honest, isn’t he?” 

Strange person! That face… Isa had to keep looking at him. 

“What did you do all winter?” Falk pulled himself together. 

“Hung out with Iltis.” “Who’s Iltis?” 

“That’s a nickname for a big guy,” Mikita explained. Isa laughed. It was an odd nickname. 

“Look, Fräulein, Iltis is personally a very likable fellow, a good man, and he gets along with the young ones. Sometimes they get too wild for him, then he slips away quietly…” 

“What is he?” 

“He’s a sculptor. But that’s terribly secondary for him. 

Well, he only interests us as a person. And as a person, he’s obsessed with the fixed idea that someone must shoot themselves on his personal suggestion. Hypnosis is his hobbyhorse. So it happened that we drank through an entire night. The esteemed public, who take us for priests of art…” 

“Priests of art! Magnificent… Temple of the Muses and Clio… Ha, ha, ha.” Mikita was immensely amused. 

“Yes, the public can’t imagine how often that happens with the priests of art. After such a night, the priests crave fresh air. The lesser priests dropped off along the way. Only the great Hierophant…” 

“Hierophant! Iltis a Hierophant!” Mikita shook with laughter. 

“So, the Hierophant and I go together. Suddenly, Iltis stops. A man is standing by the wall, ‘staring upward,’ as Schubert puts it. 

‘Man!’ Iltis says with an incredible tremor in his voice. But the man doesn’t move. 

Iltis practically sparks with his eyes. 

‘Watch this! The man’s hypnotized,’ he whispers mysteriously to me. 

‘Man!’ His voice turns menacing, taking on the tone of a hoarse trumpet that shook Jericho’s walls… ‘Here’s six marks, buy a revolver, and shoot yourself.’ 

The man holds out his hand. 

‘A perfect hypnosis,’ Iltis murmurs to me. With an unbelievably grand gesture, he places six marks in the man’s open hand. 

In that instant, the man does a leap: 

‘Now I don’t have to shoot myself. Hurrah for life!’ ‘Cowardly scoundrel!’ Iltis roars after him. 

Mikita and Fräulein Isa laughed heartily. Falk listened. There was a softness in that laugh—a… what did it remind him of? 

“Look, if I were a minister of culture, I’d have that cowardly scoundrel appointed as a well-paid professor of psychology.” 

“Do all Russians mock so beautifully?” She looked at him with large, warm eyes. 

“No, Fräulein, I’m not Russian. I was only born near the Russian border. But through close contact with the Slavs, Catholic upbringing, and such fine things, you might pick up something in your character that Germans don’t usually have. Then—well, you know, you get such interesting impressions there…” 

Falk began to speak of his birthplace with a warmth that stood in strange contrast to the faintly mocking tone in his voice. 

“Splendid people! Out of a hundred, barely two can read, because they’re Poles and forced in school to listen to the sweet melody of a foreign language.  

Yes, they absolutely want to raise Polish children into respectable German citizens, and everything respectable, as we know, must use the German language. They beat the delightful German language into the children with true Prussian vigor, and the progress is quite striking. 

The children even greet with a phrase that’s supposed to be ‘Praise be to Jesus Christ.’ But the nimble Polish tongue refuses to utter such barbaric sound combinations as ‘Gelobt,’ so the greeting becomes ‘Gallop Jesus Christ, Gallop!’ Why dear Jesus Christ should gallop, the children can’t fathom, but with a German Christ, anything’s possible. The Polish one is quite different, and the Polish God, of course, only understands Polish, just as it’s well known that paradise is to be found in Poland.” 

There was something in his speech that captivated her so strangely. He could say something utterly trivial, yet he said it with a nuance, an inflection… Mikita was talking too loudly. 

“You know, Erik, when we were still in the gymnasium… one teacher looked remarkably like Iltis…”

Falk half-listened. While Mikita spoke, he glanced at her from time to time. Each time, their eyes met, and both smiled. 

This feeling was entirely new to him. It was as if something within him tensed, gathered—a warmth, an energy… it surged and poured into his mind. 

He had truly wanted to make himself interesting. Yes, truly. There was something in him that bore a desperate resemblance to intentions, yes, intentions to captivate this woman—to entertain her… 

Who was this woman? 

He looked again. She didn’t seem to be listening to Mikita; around her eyes, that strange glow. 

How all the lines flowed into one another behind the veil. 

He almost felt the urge to peel something away from her face, her eyes. 

Mikita suddenly jolted mid-story. He glanced at her briefly. Her eyes were fixed on Falk. Curiosity?… Perhaps?… Maybe not… 

Falk noticed Mikita’s unease and suddenly laughed: 

“Yes, it was odd. That old Fränkel—truly Iltis’s double. Remember, Mikita—that Sunday. We were sleeping; I was dreaming of the chemist, Grieser, who seemed like a towering genius to me back then. He fooled us both. 

Suddenly, I wake up. Someone’s knocking at the door: ‘Open up!’ 

In my groggy state, I think of Grieser. But it’s not Grieser’s voice. 

‘Who are you?’ ‘Fränkel.’ 

I ignore everything, still thinking of Grieser. ‘But you’re not Grieser?’ 

‘I’m Fränkel. Open the door.’ 

‘God, stop joking. You’re not Grieser.’ 

I can tell it’s not Grieser’s voice, but I open the door anyway, so sleepy I can’t get my bearings. 

‘You’re not Grieser?’ 

Suddenly, I’m awake and stumble back in shock. It was really Fränkel. Oh God! And on the table lay Strauss’s *Life of Jesus*…” 

Mikita was nervous, but the memories warmed him again. It was getting rather late. 

Falk felt he ought to leave, but it was impossible, physically impossible, to tear himself away from her. 

“Look, Mikita, why don’t we go to the restaurant ‘At the Green Nightingale’? That’ll interest Fräulein Isa.” 

Mikita wavered, but Isa agreed at once. “Yes, yes, I’d love to.” 

They got ready. Falk went ahead. 

Isa was to put out the lamp. 

Isa and Mikita lingered a moment. “Isn’t he wonderful?” 

“Oh, marvelous! But—I could never love him.” She kissed him fiercely. 

Downstairs, all three climbed into a cab. 

It was a bright March night. 

They drove through the Tiergarten, not speaking a word. 

The cab was very cramped. Falk sat opposite Isa. 

This feeling he had never known. It was as if a ceaseless heat streamed into his eyes, as if his body were drawing in her… her warmth… As if she radiated a consuming desire that dissolved something in him—melted it. 

His breath grew hot and short. What was it? 

He’d probably drunk too much. But no! 

Suddenly, their hands met. 

Falk forgot Mikita was there. For a moment, he lost control. 

He drew her hand to his lips and kissed it with a fervor, such fervor… 

She let it happen.

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