What IS Historic Weekly Melody Therapy and the Progressive-Conservative 22 Year Kabbalah Cycles?

/Condemnaholism, anger addiction, or temper tantrums tend to be hormonally  inheritable in families.They are  paralleling parenting deficit related paranoid gender identity chaos  issues./ But we think we cannot do anything about it. Even if we accept that listening to ancestral-stress-contemporary music may indeed change our inherited ancestral hormonal set-up, the question remains, how do we calculate the exact music piece?

A few months ago I found a manuscript of a drama, in which the Mashiah who is ressurected as a mind or brain program, needing a body to appear on Earth, is using this List to find  his relatives in European King’s families (who stem from the David House too /AND speak Hebrew too/) and their contemporary rabbis are watching the Resurrected Kings playing stress-contemporay operas. In it they find Body Parts which they may then use on Earth, that correspond to the Bible-Portion’s Body Part Code which is a Kabbalistic tool of interpretation. We like horoscopes /Feng Shui, Yi King,Kabbalah etc/ because they diminish our responsability for the – apparent – chaos – in our lives: the stars or the colors or the elements are causing havoc. Psychologists also try to help us to disengage from our false ego – and help us to create an alterego, that is more acceptable.   It is important to mention that there is a theory /from Tchizhevsky originally but found today at Gorbanev/   (http://gorbanev.com/)   claiming that each Maternal-Materialist Cycle Date -like 1789,1848 etc is Left-Wing,Liberal, in a Sharing Mentality ,hence positively progressive /indirectly signaling progress for Equality/ and then each 22 years after that,the Paternal Year, which is strict,Right-Wing, Restrictive and non-empatic: Anti Equality legislation is more typical:1799, 1867.     The List described by my  great-Aunt – called Aunt Emma, a noble family and so a Rákoczi-Clan descendant/and  her tenant, the Proust-fan writer Antal Szerb,whose widow ,a relative, told me about this tradition stemming from the Rabbi brothers, Ármin and Lipót Kecskeméti  – was created in the Twenties /but I met their adepts in the 80s/ is similar: we play here with Past Ancestral alteregos /and Future descendants too/. here are the Szerb papers collctd by Dixi And the List Writers also have claimed that we are able to use our dreams as indicators of future events (as opposite to Freud’s claim that also might be true, as signs of past feelings). Like today I had a dream about fleeing from a hospital with my documents – and in the Buda Kabbalah system it is a hint from the Constellation of 1844 – which features Rebel Leader Kossuth (enemy of Metternich and the Habsburgs who are protagonists in this Ancestral List as descendants and relatives of Szapolyai, the List Writer’s Ancestors). A Main Cycle Year (when price minima dictate paternalistic conflicts and stresses are minimized) is always having as a Brother Decade (a metaphor as a hint at recovery and autonomous innovation decade /Llyod deMAuse/) some Sister Decade (with demands and schizo-paranoid conflicts) and Mother Decade (with maximal stress and manic narcissistic defenses against autonomy) and a Father Decade (as a goal of balance and depressive restrictive defenses against offspring autonomy) with corresponding Body Parts.(Breast, Back, Eye, Ear,). In all other Kabbalah systems it is a basic technique that they use family member-body-part expressions when interpreting the Bible.But this Budapest version has the innovative idea of using the 45-ys price-cycles (of the Biblical Yobel-Jubilee half century) of stress and Messianist struggles together with the Biblical Weekly Melodies as stress-diminishing factor. ( I found them in hints in letters planned to send to writer Marcel Proust by writer Antal Szerb and his Landlady Emma von Ryttoch and also in letters of my Great Uncle, Paul Kecskeméti, a researcher working for Henry Kissinger in ’44). How do they look into the Future? It is evident for them that the Age of Love – the Mashiah – will arrive and ressurection will happen first to Kings and earlier Mashiah candidates and they will be healed by Biblical Music contained in Stress-contemporary Opera scene melodies. So they are able to find a future date (jumping 45 ys forward as much times as they want) and due to the fix dates of Bible Weekly Portions in the future (and in the Past) they do see the specific Princes having messianic pretensions due to alleged davidic ancestors) and contemporary davidic Rabbis (many times in their childhood) as they are following the therapy precepts of the Mashiah (and their concrete stresses are healed by chosing critical Body Parts in their real past life stories and Opera scenes where those Body Parts are present. Also, the Bible Portions texts with the Kabbalah-coded Body Parts are used. (Jung called this method “amplificaion” because we use this focusing projection technique around mythological – historical figures and identifying with their healing we are also healing -partly due to the hormonal inheritability of ancestrall stress.) This age-old therapy method is especially useful for people who have compulsive fantasies arround unsatisfying or unwanted dysfunctional relationshiops (and body part compulsive fantasies are healed by it too). Naturally it is superficially similar to the Christian and Mormon idea of the Messiah (“Christ” in Greek) healing everyone – and our ancestors – in Purgatory. The difference is that the Budapest Kabbalists of this “Proustian” List (on historicweeklymelody.wordpress.com) are having fantasies that are constructed following very precise and verifiable or logical rules and so it works as well as any other dream-analysis method. (Of course adherents believe it is the only  one.) We all like movies when historic events are shown and contemporary music heard. But we tend to forget that we are inheriting past traumas. We may know that Henry Tudor or Napoleon were – through others if not directly – connected to our ancestors and we may thus have a sharp temper ourselves. Napoleon

I do know that Renaissance poet Valentine Balassa was related to some of my ancestors and he died at the battle of Esztergom in 1594 where Claudio Monteverdi was the choirmaster of the Gonzaga army music band. But which Monteverdi should we choose to neutralize the grief-embedded stress hormones of that era? The answer is simple: in all ages there were heretic groups -who were mostly using gender-related innovations, remember Jeanne d’Arc and millions of “witches” who refused feminine garb and chose martyrdom instead -who followed the standard Bible-text. That has a weekly changing melody system and we must just look up what was the statistically dominant melody /among the existing 12 Bible melodies/. In Monteverdi’s “Gratia” /see on youtube/ we find one special heretic melody contained: so THIS is the one we must listen to at those weeks when THAT melody was sung at the time of a major conflict. / 220px-Claudio_Monteverdi /Claudio Monteverdi)

The hormonally inherited past stresses and conflicts could be searched on the Wiki randomly but I am using the theory that claims that the less conflict-full years are in 44/45 years distance. It is due to the cyclical price index cycles which -according to Tchzhevsky in the Twenties and today claimed by Gorbanev – follow the Biblical institution of Yovel, or jubilee each 50th year. /About this method, stemming from the Zohar, I first heard from Géza Röhrig – but I only mention this, because he became famous suddenly with a movie./

cropped-geza-rohrig-and-gyuri-kozma-02-15.jpg (photo: G. Rafi Röhrig)

That biblical Yovel/Jubilee Cycle has always caused a Price Minimum twice a century.Remember, the generational hormonal stress inheritance is proven to the fourth-fifth generation, which may be appr. 44 years./ So we do have 12 melodies which may be invoking 48 different conflicts in the past 500 years. I am here now posting the dates, the melodies and the classical /and popular or even folk/ musics, containing them. And then each week I will tell the interested users – if there will be any – the exact weekly melody . For an example let us say  we happen to find ourselves in 1934, (27 October, when a second cousin great-grand-uncle of mine, using Hitler’s money organized the killing by terrorists of King Alexander                                                                                                                                                                                                                               /an old friend of the late writer Proust/ of Serbia in Marseille, images 34 Alexander of serbia (King Alexander of Serbia) 416979_354135557944305_1159363119_n Proust                                                                                                                               (Marcel Proust)


At that week, heretics just have newly begun the first weekly portion. The majority melody was BAGAB and it is contained in this Bartók Mikocosmos Volume I – exactly the fifth part at 1:58. (Hungarian summary: at http://arikleinklein.wordpress.com/2013/09/28/hormonalis-oroklodesrol-szolo-cikkek/ By the way each 44/45 year-cycle is called “Brother” – or Son – Year and it corresponds to “family member” Years or Decades  – we need them only because we all have milions of ancestors and this is a convenient filtter /as sunspots probably do have a hormonal effect, and music also/. The Four Family Members /Father, Mother, Brother and Sister/ are the Decrease, the Maximal,the Minimal and the Increase Years in Price Level-Numbers and in intensity of Will or Demands. Maximal Years are generally parallel to liberal breakthroughs /1789, 1830,1848/ and Minimal Years are parallel to conservative decisions /1799, 1867, 1914/.   And they are are also hints to certain Body Parts /projective structures in infants: Eye, Ear,  Chest and Rear/ and they do have  a psychological aspect each: Goal /Father-Eye/, Intellect /Mother-Ear and deficit /Sister-Back. (While Brother belongs to the sphere of Recovery and it invokes visually the Chest or Breast. Logically this is the most important as our Outcome or Hope.) Some claim that in every present situation we are in relation with a number of body parts and the majority number decides which Past Ancestral Stress Hormone we must deal with unconsciously. Many heretic groups stress the improtance of back-to-back sitting for men, sometimes for hours each day: because same-sex body-contact  /during study without eroticism/ is healing for the Father Deficit syndrome of the Inner Child (who can not deal with sexuality as yet). Eye /Fathering Year/ Goal : increasing prices = conservative  solutions Manson's Ear Ear /Mothering year/ Intellect: Maximal Prices = liberal solutions dog eye Chest /Breast /Brother- Son Year/ Recovery  Minimal Prices /Autocratic solutions/ Josephine Back /Sister year/ Deficit, Craving -Decreasing Prices = increase in tension   And naturally, these  Progressive + Conservative  Crisis Dates may lead us into the Future, where we may find the same Weekly Therapy Melodies in (for instance) the Star Trek Clubs of the 2100-2200s years.     artemis-bridge-simulator They are singing the same old legends with Therapy Melodies: spies 1792 And we have the right (some say,the duty) to imaghine them with ressurected Princes getting Touch and Melody Therapy from the Mashiah (because the conswquent decrease of aggression through generations is a statistical fact /in spite of the present always seeming sunk in an exceptional devolution/ and so the Empire of Love and Kindness – allowing a real Mashiah – will surely arrive.

Brother Decade: neurotic and Autonomous Modern and Post-Modern (by Post-Freudist deMause and the Zohar)

The socializing mode of childrearing that began in the eighteenth century and that continues to be the ideal of most nations today replaced the absolute obedience of the intrusive psychoclass with parental manipulation and psychological punishments, in order to make the child “fit into the world” as a replica of the parent.241 Individuation was still limited, since the needs and goals of the parent superceded those of the child as it attempted to separate, but empathy was now available to parents to ensure that basic care was provided. It was the socializing psychoclass that built the modern world, with its ideal of the competent self and the quest for a real self as a life-long existential quest.242 As Masterson puts it: “The psychoneurotic personality…has the capacity for whole self- and whole object-relations, and repression has replaced splitting. From the perspective of the personality disorder, to be psychoneurotic is an achievement.”243

chello on back_n

Rather than switching into full possession trances and demon alters, the neurotic psychoclass of modern times switches into their social alters, their social roles (see Chapter 4), as organized by the group-fantasies of nations rather than by religious groups. Sacrifice for the Mommy-Nation—dying for the Motherland—replaces dying for Christ: “We are to die so that the motherland may live; for while we live the motherland is dying…A nation can only regenerate itself in a bath of blood.”244 It was the nation as a master group-fantasy that organized and contained both the new faith in progress and its sacrificial wars, acted out in periodic cycles of innovative, depressive, manic and war stages (see Chapter 5). In each stage, nations follow a different psychoclass style. In the innovative stage, the neurotic psychoclass provides new social, political and economic progress; in the depressive stage, the depressive psychoclass is followed into economic depression; in the manic stage, narcissists take over with their grandiose projects; and in the war stage nations follow self-destructive masochists and paranoid schizoids into violence. Choosing earlier psychoclasses—psychological fossils—as leaders has become a constant practice in modern nations, only masked by the idealization of the public switched into their social alters. To realize that we willingly delegate to a handful of men sitting in a deep trance in the Oval Office the power to blow up much of the world depending upon whether they think they feel “humiliated”—as in the Cuban Missile Crisis—is to realize the bizarre extent of the dissociation between fantasy and reality that continues to pervade our modern psyches.



All the other aspects of modern industrial society are equally results of the new socializing psychoclass childrearing, causing a greater increase in material prosperity in the past two centuries than in all the rest of human history. The reason for this astonishing progress is that science, technology and economic development depend more on investments in parenting than investments in equipment, since they crucially require an “exploring self” constructed from childhood. A few economists realize that the wealth of nations lies in the development of psyches more than in the investment of capital. Everett Hagan and Lawrence Harrison, for instance, have demonstrated that those nations furthest behind today in economic development suffer from a severe underinvestment in families and children, not in capital equipment.245 The historical record is clear: early pioneers in science and technology first had to overcome their alter projections before they could discover how the world worked. As Keith Thomas puts it: “It was the abandonment of magic which made possible the upsurge of technology, not the other way round.”246 Newton had to stop seeing falling objects “longing to return to Mother Earth” before he could posit a force of gravity. Chemists had to give up “alchemical visions of womb-battles between good and evil” inside their flasks before they could observe the real causes of chemical change.247 Farmers had to be able to empathize with their horses in order to invent the harness collar that moved the pressure down from their throats to their flanks so they wouldn’t be choked in order to increase the loads they could pull.248 Farmers also had to stop thinking of plowing as “tearing at the breast of Mother Earth” in order to invent the deep plow and change the face of European agriculture. Men had to begin to value their families in order to build wooden floors in their homes rather than leaving them clay as was the practice for millennia.249 Every invention had its origin in the evolution of the psyche; every exploration of nature was a dimension of the exploration of the self.

Economic life, too, only evolved as childrearing and the psyche evolved. Tribal societies both in the past and in the present could not trust, because parents were untrustworthy, so they could not allow much wealth or surplus out of which they could create economic progress. Ownership was felt to be dangerous selfishness, envy ran rampant and ambition was feared: “The anthropologist may see people behaving with generosity, but this is the result of fear.”250 Those who acquired too much were expected to either engage in gift-exchange251 and other redistributive rituals252 or else to periodically destroy their surplus in cleansing sacrificial ceremonies.253 Even the invention of money came from the sacred objects used for sacrifice to deities.254 “Money is condensed wealth; condensed wealth is condensed guilt…money is filthy because it remains guilt.”255

bra gas mask

What held back economic development for so many millennia was that early civilizations were so abusively brought up that they spent most of their energies chasing “ghosts from the nursery”—religious, political and economic domination group-fantasies—rather than joining in together to solve the real tasks of life. The appalling poverty of most people throughout history has been simply an extension of the emotional poverty of the historical family, making real cooperation in society impossible. For instance, slavery was one of the most wasteful, uneconomical systems ever invented, since denying autonomy to one’s fellow workers simply wasted both the slaves’ and the owners’ productivity and inventiveness. Running the world like a prison, with one half occupied with guarding the other half, has always been extremely unproductive. That unfree labor is always unproductive labor has long been acknowledged by economists.256 Slaves were kept “as expressions of their owners’ status and prestige”257 even when they could barely manage to pick grapes because of their shackles. Owning slaves may have been very dangerous to you and to your family, and they may have often run away. But everyone still wanted to have them so they could be used to restage the tortures of one’s childhood: “Galen remarked how common it was for slaves to be punched with the fists, to be kicked, to have their eyes put out, and how his own mother had had the habit of biting her maidservants.”258 Equipment for torturing slaves was widespread, including special whips and racks for beatings, special knives for facial mutilation and castration and metal plates and flaming torches for burnings. “There was even a torture and execution service operated by a company of undertakers…Flogging and crucifixion were standard options at a flat rate to the user…”259

With a third or more of ancient societies being slaves, an unending supply of bodies to flog was assured, even though this meant remaining mired in low-productivity economies.260 Throughout the Roman classical period, Finley says, improvements in economic techniques were “marginal [because] patterns of land use and methods of tillage remained unchanged.”261 It was more important to restage early trumatic beatings and domination fantasies than to improve the abysmal squalor in which nearly everyone lived. Even with the disappearance of slavery during the Middle Ages—which Marc Bloch called “one of the most profound transformations mankind has known”262 —the serfdom and other kinds of bondage that replaced it kept Europe for centuries in a rate of per capita product of only a tiny fraction of a percent per year.263 It was only by the early modern period when the need to restage family slavery began to decline that trust began to replace domination and the “take-off” phase in economics could begin. “The ultimate explanation of economic development lies not in purely economic factors, such as land, labor and capital…these will [occur] when people learn that it is good business to be just and considerate toward one’s neighbors; to solve quarrels peacefully; [and] to be held accountable for the efficient use of resources.” Purely economic theories that cannot concieve of psychogenic causes are reduced to statements such as: “No one planned Progress as a whole. It simply erupted.”265

In addition to a take-off in economic progress, the modern psychoneurotic personality began to achieve levels of intimacy between men and women that were simply unknown to previous psychoclasses. When mothers were incestuous, it was not surprising that women were feared as sexually insatiable by men, and pederasty and rape were preferred to intimate, married love. All women were in danger of turning into dominating mothers and therefore had to be beaten; Homer’s word for ‘wife,’ damar, means “broken into submission.” In addition, that women throughout so much of history were accused of being unable to restrain their sexual appetites was not just a patriarchal myth—it was more the result of the widespread rape of young girls being restaged later in life, just as so many raped girls today grow up to repeat their sexual assaults later on in prostitution or adultery. That human sexuality through antiquity was conflated with violence and domination and that Christianity was the most anti-sexual religion known to mankind are only understandable as normal reactions to severe childhood seductions, not as inexplicable religious teachings.

That “conjugal love between husband and wife was considered ridiculous and impossible”266 in antiquity is better understood as a consequence of the narcissistic personality’s need to have perfection in their partner, fearing to risk attaching themselves to someone who was imperfect and whom they might lose like they lost their mothers and fathers earlier. Only through effective polygamy—either formal or through having concubines and slaves as alternatives to wives—could depending upon one woman be avoided. Indeed, the jealous mothers of the gynarchies of the past would often step in between their sons and their wives in order to keep them tied to themselves—as, for instance, Augustine’s mother did when she made him dismiss his concubine, who had lived faithfully with him for years. Even Christian marriages were supposed to be passionless between the spouses. God stood in for the grandmother and demanded that all love and passion be reserved for Himself. It was not really until the depressive psychoclass began to face their abandonment depression in the sixteenth century that Erasmus could startle his readers with the view that marriage was superior to virginity and Puritan wives could be able to write passionate love poems to their husbands.267 And it was only by the eighteenth century’s socializing psychoclass that “husbands and wives who cherished each other were begun to be held in the greatest esteem [as] conjugal love attracted not sarcasm, but the most fervent admiration, thus giving rise to a sort of contest to see who could love his or her beloved spouse the most, who could best prove to the world the unshakable fidelity felt toward one’s life partner.”268

It is difficult to describe what kind of world might be made by individuated personalities, as the first helping mode parents—where both mother and father unconditionally love their children and help them achieve their own goals and own real selves from birth—have only been around for a few decades in the most advanced societies. As I watch my own children and some of their helping psychoclass friends grow up and establish their productive lives, I see them as very different from my own socializing psychoclass peers. They are far more empathic and therefore more concerned about others than we ever were, and this has made them far more activist in their lives in trying to make a difference and change the world for the better, mostly involving themselves in local activities rather than global political changes. They lack all need for nationalism, wars and other grandiose projects, and in the organizations they start are genuinely non-authoritarian. There is no question that if the world could treat children with helping mode parenting, wars and all the other self-destructive social conditions we still suffer from in the twenty-first century will be cured, simply because the world will be filled with individuated personalities who are empathic toward others and who are not self-destructive. A world that loves and trusts its children and encourages them to develop their unique selves will be a world of very different institutions, a world without wars, jails and other domination group-fantasies.neoncikok 15 aug

The main problem is that the evolution of childrearing has so far been a slow, uneven historical process, depending greatly upon increasing the support given innovative mothers and their hopeful daughters. Unfortunately, in a world where our destructive technology has far outrun our childrearing progress—where a single submarine can now carry a sufficient number nuclear warheads to destroy most of the world with the push of a button—we do not have the luxury of just waiting for childrearing to evolve. If we do, we will certainly blow ourselves up long before child abuse disappears enough to make us want to disarm. What we need now is some way for the more advanced psychoclasses to teach childrearing to the less evolved parents, a way to end child abuse and neglect quickly enough to avoid the global holocaust that is awaiting us.

Ever since the earliest psychohistorical studies were published linking child abuse to war and social violence, one physician-psychohistorian, Robert McFarland, concluded that it must be possible to end child abuse in his community by starting a new institution, Community Parenting Centers, and with every means possible teach good parenting to every new baby born in his city, Boulder, Colorado. It seemed ridiculous to McFarland that the entire world depends upon good parenting, while parenting was the only subject never taught in schools or anywhere else in the world. For the past two decades, therefore, McFarland has run The Parenting Place in several counties of Boulder, reaching out to visit every baby born in the areas and giving substantial support to all mothers and fathers—holding parenting discussion groups, baby massage courses, single mothers assistance, showing them how to bring up children without hitting them, how to foster their independence, etc. The wide range of activities of The Parenting Place can be seen in two articles in The Journal of Psychohistory.269 Over half the families choose to be visited weekly in their homes for parenting instructions. Since no new mother or father wants to reject and abuse their babies, what McFarland found was that providing this help and hope for parents allowed their underlying affection to replace the abuse and neglect that comes from fear and despair—so that his statistics from local police and hospital records now show a real decrease in child abuse reports.

Resrictive depressive Father Decade (in Post-Freudist DeMause and the Zohar): Mazchistic-Depressive-Borderline Middle Ages and Renaissance (Inherited and Restimulated by Music)

Faher Decade in psychohistory.com:

As mothers moved from infanticidal to abandoning mode childrearing (see Chapters 6 and 7), early Christians could internalize a mommy who doesn’t actually kill her children but only abandons them, both through emotional abandonment and through sending them to wetnurses, fosterage, monasteries, service with others, etc. Even profound neglect is less devastating than watching your baby sister be strangled, so early Christians could for the first time in history hope to get their mother’s/God’s love (redemption) if they show her their pain and get her pity. This display of pain to get the love of the mother is known as the masochistic personality, a lower level borderline condition,179 which for the first time in history enables people to imagine that if they debase and torture themselves, the mother/God will feel sorry for them and might provide salvation, eventual closeness, rather than just helplessness and unbearable loneliness.

The gods of antiquity were distant, impersonal gods: “The gods might often mingle with men and women, but they did not seem to spend their time cultivating reciprocal love.”180 As Aristotle said, “When one party is removed to a great distance, as God is, the possibility of friendship ceases.”181 But the Christian God “loves and can be loved in return.”182 For abandoning mode children, if you worship and love your Mommy/God, if you take over yourself her beating and tortures of your body, if you give up all personal needs and starve yourself and avoid sex, you will through your masochistic display gain forgiveness and perhaps even be allowed eventually to merge with Her.183

Christ is, of course, the main Suffering Victim Alter who has been sent to earth by God to display his wounds and ask for pity on behalf of mankind. While the narcissistic personalities of antiquity generally agreed with Socrates that “no one is willfully evil,”184 the masochistic personalities of early Christians put sin at the center of life and built up a church of expiation and confession that for the first time allowed pardon for the sins. The musings of early theologians about Christ sounded like the ruminations of the child about his or her mother’s mistreatment:

God abandoned him, he treated him as the most abominable of men; and after an infinity of disgraces, of ignominies, and suffering, without any regard that he was His own Son, he caused him to die by the most shameful and cruel torture there ever was…He worked his vengeance on His Son, as if He had nothing to do with him.185

But the Christian, like the abandoning mode child, then totally absolved the Mother/God of all blame by a simple trick, saying: “I am all to blame. I deserve the torture. Mommy/God will pity me if I torture myself.” The trick is one regularly used today by lower level borderline masochists, who show extremely high occurrences of reported childhood neglect (92 percent)186 and physical and sexual abuse (59 percent to 91 percent), who cut and burn and torture themselves endlessly in order to punish themselves and gain pity from their mommy alters. Earlier gods in antiquity killed and tortured children, of course, but they, like Jehovah, only “laughed at the slaughter of the damned.”187 The Christian God loved you for torturing and sacrificing yourself.

The masochistic display of one’s wounds had already become a popular group-fantasy of antiquity by early Christian times. Gladiatorial combats “to appease the spirits of the dead” were widespread, where warriors volunteered to be killed in the arena in order to display their wounds and gain the applause of the people.188 Wholly gratuitous wars were fought mainly for masochistic purposes; it was said that “warriors glory in their wounds; they rejoice to display their flowing blood…The man who returns from battle unhurt may have fought as well, but he who returns wounded is held in higher esteem.”189 Christian masochism ritualized the absolution/penance ritual to assure adherents that when they felt unloved they could go to a church, relive Christ’s agonies, confess their sins, carry out penances and assure their Mommy/God that they still worshipped Her and that it was really the child’s/worshipper’s fault that Mommy/God was so unhappy.

Confession, penance and absolution are, of course, endless alter propitiations: “Gregory frequently expressed his fear that, because of God’s unknown and unpredictable severity, man could never know if he inflicted enough suffering upon himself to propitiate God…punishment should take the form of a constant, unremitting anxiety and sorrow for one’s sins…as teeth tearing the flesh.”190 Both Christians and Jews “engaged in a contest and reflection about the new-fangled practice of martyrdom,”191 even unto suicide. Jesus, too, says John, really committed suicide, and Augustine spoke of “the mania for self-destruction” of early Christians.192 Roman authorities tried hard to avoid Christians because they “goaded, chided, belittled and insulted the crowds until they demanded their death.”193 One man shouted to the Roman officials: “I want to die! I am a Christian,” leading the officials to respond: “If they wanted to kill themselves, there was plenty of cliffs they could jump off.”194 But the Christians, following Tertullian’s dicta that “martyrdom is required by God,” forced their own martyrdom so they could die in an ecstatic trance: “Although their tortures were gruesome, the martyrs did not suffer, enjoying their analgesic state.”195 Even today, about 10 per cent of masochistic borderlines complete suicide,196 always with a maternal “Hidden Executioner” alter present to feel pity.

Short of suicide, martyrdom and asceticism was built into every element of Christian ritual and practice. Monasticism was an orgy of masochistic penance for the sins of individuation, with fasts, flagellations, continence and pilgrimages routine requirements—restaging the starvations, bindings, beatings and expulsions to wetnurse of childhood. Yet, unlike earlier religions, Christianity allowed their priests to forgive, console and reconcile the sinner/child with Mommy/God after the punishment. Whereas earlier religions punished animals or others as Victim Alters, Christianity encouraged the punishment of one’s own body as a cleansing “second birth.” Mommy/God could be pacified by martyrdom and one could receive Her/His love at last. Octavius described the pleasure God had at seeing Christians suffering: “How fair a spectacle for God to see when a Christian stands face to face with pain.”197 As Pope Urban told the knights in order to get them to go on the First Crusade: “We hold out to you a war which contains the glorious reward of martyrdom,”198 with its final reward, the love of God, since “only martyrs will attain to Paradise before the Second Coming.”199

That priests were punishers leads one to wonder if they were not really concretizations of Perpetrator Alters, that is, remnants of abusers. Although one usually is used to identifying the “legions of demons and spirits” that made Christians gash themselves as the perpetrators, priests themselves are usually pictured as helpful figures. Yet priestly alters of masochists today often turn out to have the features of rapists,200 while psychotherapists who treat ritual abuse survivors find that “Satan usually turns out to be a traumatized child,” raging over early sexual abuse.201 In fact, alters and religious fantasy figures usually contain remnants of both the perpetrators and victims of childhood traumas. The Devil might embody the rage of the raped child, but he also has attributes of the rapist: he is naked, he has a “long nose” (penis), he is red (flush of erect penis) and he is “hairy” (pubic hair). The precise details of the image of Christ on the Cross are all from childhood. Christ is shown as an infant (naked, except for swaddling-band loincloth), abandoned by Mommy (God), bound or nailed to a wooden Cross (the wooden board all infants were bound to during swaddling), with a crown of thorns (the painful head-shaping devices used on infants before swaddling) and with a bloody hole in his side (evidence of the childhood rape, vaginal or anal). Even the details of Christ’s life conform to routine childhood conditions. For instance, Christ got the bloody wound in his side, the subject of much theological concern, because his Father sent him down to be crucified—just as so many real fathers at the time sent their young children to their neighbors to be used as sexual objects—and the bad soldier stripped Christ and stuck his phallic lance into him—just as the bad neighbor stripped the child and stuck his erect penis into him. If sexuality meant memories of rape to most children growing up at that time, it is no wonder that Christianity preached sexuality was shameful, “a token of human bondage,” and must be avoided at all costs. The ritual of the Mass, too—with “the Lord, sacrificed, and laid upon the altar, and the priest, standing, and all the people empurpled with his most precious blood” (Chrysostom)202 —is equally a “rite of penetration,” a restaging of childhood rape, as the frightening priest in his black robe circles slowly around the helpless, naked Christ. The deepest feeling behind all these Christian rites was the loneliness and hunger of the worshipper—the abandonment depression—so it is not surprising that images of real hunger often broke through during the Christian ritual. Priests and worshippers often reported that during Holy Communion they would see in the host “a very young boy; and when the priest began to break the host, they thought they saw an angel coming down out of the sky who cut the boy up with a knife.” Or else they would fear that the worshipper might not want to bite into “the Communion wafer if they could see that they were actually biting off the head, hands and feet of a little child.”203 Even Christ himself, the Victim Alter, was thought to be terribly hungry: “Christ’s hunger is great beyond measure; he devours us…his hunger is insatiable.”204 The abandoning mode child’s hunger—for love, food, care, support—is never forgotten, and it can be found at the heart of every Christian ritual throughout the Middle Ages.


It must be recalled that new parenting modes begin with just a few people at a time, which means that ambivalent mode parenting and the resulting higher level borderline personalities—which begin in the twelfth century—continued for some time to be minorities in European families, co-existing with earlier masochistic, narcissistic and schizoid personalities in their societies. By the twelfth century, when Western Europe began to move in new directions, the empires of antiquity had collapsed in a masochistic orgy of military self-destruction. The clinging needs of the new borderline psychoclass—a symptom of their feelings of isolation, emptiness and separation anxiety—were now defended against by constructing the profound personal bonds of feudalism. “The borderline,” says Hartocollis, “is an angry individual. Characterized by oral demandingness, often with a paranoid flavour [and] a sense of emptiness or depression…making him feel chronically lonesome, frustrated, alienated.”205 This emptiness was known to medieval psychoclasses as acidia, which one twelfth-century monk says is “a disgust of the heart, an enormous loathing of yourself…a great bitterness…Your soul is torn to pieces, confused and split up, sad and embittered.”206 From the twelfth century on, acedia attracted much attention as a “turning away from God,” again, the fault of the person/child, not of the God/Mommy. When people confessed to feelings of acedia and reported their feelings of despair and self-hatred, they were given severe penitentials by their priests to ward off their suicidal thoughts.

The clinging of the feudal bond is paralleled to the clinging tie to God and to Mother Mary and Jesus, who for the first time takes on overt maternal traits, even allowing worshippers to suck his breasts and wounds.207 Real ambivalent mode mothers were now nurturing enough so that one can even find descriptions of “God as a woman nursing the soul at her breasts, drying its tears and punishing its petty mischief-making…”208 Of course, in true borderline style, the price of some closeness with God is total devotion, the medieval Christian saying: “To my beloved, I will forever be His servant, His slave, All for God, and nothing for me.”209 As contemporary borderlines say: “I know you will love and take care of me if I don’t self-activate. I’ll please you by clinging and complying with your wishes, so you will take care of me, and these bad (abandonment) feelings will go away.”210

The advances of borderline personalities beyond lower-level masochistic psychoclasses were, however, profound, and soon began to carry Western Europe beyond the accomplishments of the rest of the world. Much has been written of “the invention of the self and individuality” beginning in the twelfth century. Prior to this period, there was not even a word for “self,” and the word “personality” meant a mask held before an actor, i.e., a “false self.”211 But “the practice of self-examination was deeper and more widespread in twelfth-century Europe than at any time before [and] medieval Europe changed from a ‘shame culture’ to a ‘guilt culture’” as inner motives and not just outer behavior became the focus of confessions and of literature.212 Autobiographies began to multiply, seals indicating personal identity began to be used more widely and writers began to wonder if God might allow a unique self for each person, a homo interior that was fashioned by one—”in the image of God,” of course, but nevertheless made by one’s real self.213 The results in society from the twelfth through the fifteenth century of these advances in self were astonishing: a vast expansion in agriculture and early industries, the beginnings of both State formation and of capitalism, an upsurge in trade and exploration, a huge population growth as infanticide dropped, an enormous growth of cities and civil rights. Change became not only possible but preferable for the first time in history. Those people in these centuries who were still masochistic and narcissistic decompensated from all the change, became possessed by devils, imagined they might soon be thrown in Hell for their bold new aspirations, or flagellated themselves for wanting to be independent. Growth panic soon began to produce periodic fears of millenarian violence, leading directly to the apocalyptic expectations and witch-hunts of the Renaissance and Reformation.

The new childrearing mode beginning around the sixteenth century—the intrusive mode—was a leap forward, when mothers stopped sending their children to wetnurse and stopped leaving them hungry in their cradles, faced the tasks of caring for them boldly if uncertainly, ended swaddling, beat them less and reduced their being sent out as servants. As it was described earlier, “parents shifted from trying to stop childrens’ growth to trying only to control it and make it ‘obedient.’ True empathy begins with intrusive mode parents, producing a general improvement in the level of care and reduced mortality, leading to more investment in each child.” The difference between borderline and depressive personalities today has been documented to be a result of far less overt sexual and physical abuse during childhood, with far less impulsivity, low self-esteem and self-destructive acts in the depressive, despite the presence of sadness as a major emotion.214 This is because what the depressives are doing that borderlines cannot yet do is facing their abandonment depression. Psychotherapists find that after treating borderlines and confronting their defenses for some time, they then become more depressed, having finally to face the abandonment fears of their childhood rather than running away from them into clinging, self-destructive behavior, since “depression accompanies improvement…the beginnings of identity integration, the development of integrated self and object representations [and] conscious guilt and remorse.”215


Ever since Huizinga analyzed the “sombre melancholy that weighed on people’s souls” after the close of the Middle Ages, the period has been well known for its deep despondency, when, says Donne, God “reserved for these times an extraordinary sadness, a predominant melancholy.”216 From sixteenth-century diaries to Burton’s Anatomy of Melancholy, books on inner life were little more than records of the writer’s depressions and how he tried to overcome them. Humanists glorified melancholy as the heightened self-awareness of the intellectual, the cost of individualism, and they were right. Melancholy had to be faced for one to be what Pico called a man “restrained by no narrow bonds, according to thine own free will in thou, thine own maker and molder, fashioning thyself in whatever manner thou likest best.”217 Both Jaques and Hamlet were proudly presented by Shakespeare as “melancholy philosophers,” wearing black with pride, “condemning abuses, but never condemning earthly existence.”218 Ficino speculated on “Why Melancholics Are Intelligent,” noting that the most bold, learned people he knew were always melancholic,219 and philosophers gave the excellent advice that friendship was the best antidote to “melancholy, the malaise of the age.”220 Elizabethans thought melancholy “both a very wretched state and a very happy state…[and] melancholy was often praised and sought after as a great felicity,” a mark of an intellectual who had “risen superior to the petty concerns of ordinary men and occupied with thoughts of worth and dignity,”221 thoughts of personal meaning and self improvement.

Though Mommy’s/God’s grace might only come after “holy desperation” for the depressive personality of the Reformation, though Her forgiveness might still be “unpredictable, unknowable and incomprehensible,” if one obeys Her dicta then She might be a forgiving God who cared for you.222 Luther could now hope that God would actually love him because He was sometimes kind! This hope suddenly allowed an expansion of the real self, and the world, and its activities suddenly became invested with new vigor. For the new depressive psychoclass, Mommy/God didn’t need you sexually, so celibacy was not necessary. She could forgive, so one could actually trust Her and cast oneself upon Her mercy. She paid attention to your need for food, so you didn’t have to fast your whole life. She actually listened to you, so you could individuate your self beyond clinging to religious and political authorities. Dissociation and splitting declined for these depressives—achieving for the first time what Melanie Klein calls “the depressive position” which allows merger of the good breast/bad breast split—so women were not split into virgins and whores (Mary and Eve) but were for the first time seen as human beings with both good and bad qualities, and marriage for the first time in history became a worthy goal rather than just a way to legitimate fornication.

By the sixteenth and seventeenth centuries, the new mode of intrusive childrearing had catapulted Western Europe far beyond the earlier psychoclasses of the rest of the world, giving their minority of depressives a new sense of self worth and the ideal of cumulative, necessary progress which led to the modern world we know today. The growth of knowledge, the invention of printing, the new questioning of authority, the exploration of new lands and ideas, all were evidence that “European people had altered in some fundamental way”223 —a change in their psyches, not in their environment. For the first time in history, Mommy/God “was relegated to a vague and impenetrable heaven, somewhere up in the skies. Man and man alone was the standard by which all things were measure.”224 Science began its spectacular leap into the unknown. Political systems without divine sanctions and economics that were based on real trust became the goals of society. Joy in life need not be something sinful, hope was allowed and freedom for self exploration did not need to be disobedience to Mommy/God. These lessons—first learned in families at the feet of innovative mothers—soon produced new institutions to express these new freedoms, particularly in France and England, where childrearing was most advanced.

Unfortunately, while depressives could begin to try to live out their new freedoms, they were still a minority in these centuries, and the earlier psychoclasses experienced the new freedoms of the age as terribly dangerous and certain to call upon them the wrath of Mommy/God. These centuries of progress were therefore also centuries of apocalyptic fears and wars, when people were certain that so much change would unchain Satan and his swarms of demon alters and that the world was certain to end soon. Apocalyptic prophecies, cults and religious wars proliferated in Reformation Europe, particularly in areas like Germany where childrearing had changed the least.225 What Trevor-Roper calls “the general crisis of the seventeenth century”226 was in fact a psychoclass conflict, and the demons, witches and anti-Christs that roamed Europe at that time were all really the Persecutory Alters that inhabited the schizoid, narcissistic, masochistic and borderline psychoclasses that still represented the majority of Europe. These earlier psychoclasses responded with violence to all the progress of the period, “acting out with fierce energy a shared [millenarian] phantasy which, though delusional, yet brought them such intense emotional relief that they…were willing both to kill and to die for it.”227 The new religious services of the Reformation were felt to be “full of wild liberty,” and “beast-like carnal liberty” was reported seen at anabaptist prayer meetings, where services were said to be conducted in the nude.228 All the individuation would certainly bring punishment upon mankind, and pamphlets were circulated describing how clouds were raining blood and flocks of birds were holding cosmic battles in the sky “as auguries of some impending disaster.”229 A placental “Many-Headed Monster” was hallucinated as savaging Europe, carrying out the Day of Judgement because “by now seven-year-old children demonstrated more wickedness than had previously been possible by evil old men…the world had become so wicked that things could hardly get worse.”230 Religious wars broke out all over Europe, as “God was unable to bear it any longer and decided to cleanse his Church with a great scourge.”231

flagellánsok Guardia-battenti

Historians have long been puzzled by why the witchcraft epidemic took place in the centuries that were most progressive, but if the craze is seen as a reaction to growth panic it becomes explainable. Tens of thousands of women responded to their new freedoms by becoming possessed by their alters and falling into trances: “Observers spoke of the possessed as ‘choked,’ subjected to ‘thousands of cruel pinches,’ ‘stuck [with] innumerable pins,’ and ‘cut with knives and struck with blows that they could not bear,”232 as they restaged the memories of swaddling pins, parental blows and other childhood traumas. Those who persecuted witches were obviously taking vengeance upon their mommies; indeed, most witches were either mothers or wetnurses.233 A witch was transparently a mommy, since she rode on a maternal broom, had special teats where “imps” sucked on her body, smothered babies in their cradles and came into your bedroom uninvited and seduced you.234 As Roper puts it: “Relations between mothers, those occupying maternal roles and children, formed the stuff of most witchcraft accusations.”235 “Over and over again in the trial records, the accused women are addressed as ‘Mother’…the witch is a monstrous mother…”236

The rape of children formed a central focus for witchcraft group-fantasies. Descriptions of the sexual orgies that went on at sabbats clearly reveal their origins in childhood rape attacks, and young girls who had “convulsive fits” in court “as the Devil entered them”237 restaged each detail of their earlier rapes before their startled audiences. Nuns in particular were afflicted with demonic possession, going into trances and accusing priests of seducing them, which they often had really done.238 The extreme youth of those raped can be seen in their complaint that “the genital organs of their Demons are so huge and so excessively rigid that they cannot be admitted without the greatest pain.”239 Entire villages would sometimes periodically go into trances together, call themselves “Benandanti,” and fight Devils together, all while fully dissociated, “as if I was both sleeping and not sleeping.”240 By the time the witch-craze had disappeared by the beginning of the eighteenth century, a million innocent people had died in an orgy of alter persecution caused by too much progress during the Reformation—just as six million would later die in the alter persecution caused by too much progress in Weimar Germany.

Cyclic Mother Decades in Post-Freudist deMauseian theoryes found in the Zohar: Narcisisstic Maniac Antiquity (inherited and restimulated by anti-stress music of the Bible)



Narcissistic personalities ward off their sense of an empty, inadequate self by fusing with the harsh attacking parent alter and forming a grandiose self that identifies with the omnipotent parent. Or they become a latent narcissist and cling to and admire a grandiose other, a narcissistic hero who can stand up to the destructive mother alter.116 Whereas schizoid tribal personalities tried to maintain a safe distance to avoid engulfment, the narcissistic personalities of antiquity tried to maintain some sense of self by arming themselves with grandiose exhibitionism. Thus they constantly live in the state of narcissistic display, as for instance early Greeks did when they spent their days displaying their bodies at gymnasiums and at night—rather than going home to risk intimacy with their wives —engaged in male-only drinking/raping parties. The narcissistic personalities of antiquity were exploitative, distrustful, ruthless and lacking in empathy,117 being preoccupied with fantasies of the power and brilliance of a world filled with arrogant, distant narcissistic heroes and gods and grandiose political leaders upon whom they depended to validate their weak sense of self. Their pedophilia was also a result of their only being able to have sex with a narcissistic double of themselves stemming from when they were beautiful youths and, like Narcissus, fell in love with themselves, avoiding women as “vultures” who were out to catch and devour them.

Early civilizations began with both gods and leaders who had maternal characteristics: devouring goddesses everywhere prevailed, and even chiefs seemed to be mommies—as the Anyi said: “When the king’s breasts are full of milk, it is his people who drink.”118 Parin found the Anyi clung to their kings because “their fear of women was greater than their fear of men” and because of “their need to find a chief or master who enjoys prestige and power so that they can submit to him and introject power” and avoid maternal engulfment.119 As Galen put it: “Each man trembled forever on the brink of becoming ‘womanish’”120 —i.e., of switching permanently into his mommy alter and losing his self. The ever-present fear of turning into a woman found throughout early civilizations explains why religions and politics were defensive arenas filled with sadistic maternal alters and why periodic wars were desperately needed to attempt to restore men’s potency.

The daily life of the narcissistic personalities of antiquity was filled with projected alters, from the evil spirits, devils and dybbuks that Jews were constantly exorcising to the bloodthirsty female spirits, serpents and demons that Sumerians, Egyptians, Greeks and Romans tried to ward off with their various religious fetishes. “At every corner evil spirits were on the watch…there was also danger from the spells of numerous witches, in whom everyone believed implicitly.”121 Even supposedly rational Greeks were, as Gouldner put it, “deeply concerned about their capacity to go murderously berserk.”122 Egyptians regularly talked to their avenging alters, as the “world-weary man” talked to his “double,” his Ba, about suicide, making “suicide so common that the crocodiles in the Nile could no longer cope with the corpses.”123 Hippocrates confirmed that Greeks often experienced “convulsions, fears, terrors and delusions,” and physicians in every country of antiquity were expected to treat possessions, hallucinations, frenzies, lycanthropies and other symptoms of dissociated personalities (melancholy in Greek meaning “furor.”)124 The average Greek acknowledged that his emotional life was constantly controlled by his alters, which were given names like psyche, thumos, menos, kardia, kradie, etor, noos, ate, and so on. Dodds says that Homer describes ate, for instance, as “a temporary clouding or bewildering of the normal consciousness…a partial and temporary insanity…ascribed to an external ‘daemonic’ agency.”125 Medea says she did not kill her children, her thumos forced her to kill them. One’s psyche looks and sounds like a living person, Odysseus says, but it flies off “like a shadow or a dream.”126 Sometimes they were co-conscious with these alters, but often they were not, since they completely took over the self. Adkins wrote an entire book on how the Greeks of antiquity kept switching into their subpersonalities, describing their “low degree of unity and cohesion [as] one ‘little man’ (so to speak) within him after another addresses and prompts him…”127 Usually the spirits and demons of antiquity betrayed their maternal origin—not so surprising when one reads statements like that of Galen who said “my mother was so very prone to anger that sometimes she bit her handmaids”128 or that of Xenophon who said he would “rather bear a wild beast’s brutality than that of his mother.”129


antique prince naked in cap

The earliest civilizations uniformly worshipped vampire goddesses who were devouring maternal alters. All were what Jungians term “Dragon Mothers”130 —from Lilith, Nin-Tu, Hecate and Ishtar to Moira, Shiva, Gorgon and Erinyes. They were usually called by their worshipers “Terrible Mothers,” usually had serpentine features and were called terms like “cruel, jealous, unjust, her glance brings death, her will is supreme” by worshippers.131 Since contemporary multiple personalities also sometimes hallucinate gigantic serpents as alters,132 one must believe the witnesses in early civilizations when they insist they really saw these serpent-goddesses. The Dragon Mother Goddesses accurately embodied the infanticidal “infinitely needy mother who cannot let her children go because she needs them for her own psychic survival…giving her child the impossible task of filling her limitless void [and] engulfing them to prevent them from claiming a separate life for themselves.”133 One of the earliest Vulture Goddesses can be seen on the shrine walls of the Neolithic town of Catal Hüyük, a bloodthirsty Goddess with wings of a vulture who is shown eating headless corpses. Corpses of people were actually thrown into the fields nearby so vultures could eat them in sacrificial rebirth rituals.134 That vultures were maternal was shown long ago in Freud’s paper showing that the Egyptian hieroglyph for “mother” clearly represents a vulture and that the Egyptians worshipped a vulture-headed mother-goddess.135 Even early Hebrews worshipped a mother-goddess, Asherah,136 who, along with Lilith, the other vampire goddess mentioned in the Bible, “ceaselessly devoured the blood” of her worshippers and “roamed the world in search of children to eat, rape and kill.” Even the Sphinx (sphinx means “throttler”) was a maternal monster who devoured youth.137 Most of the male animal gods of early civilizations were pictured as slaves of goddesses, like “the Bull of Heaven, the ferocious monster who killed three hundred men at each snort of his breath [whom] Ishtar in her rage sent down to devastate the land.”138 But usually the Mother Goddesses accomplished their own slaughters: “Kali, the Black One, breasts big with milk, adorned with the blood-dripping hands and heads of her victims, devouring the entrails of a human victim or drinking blood from a human skull.”139 Statues of these bloodthirsty goddesses were set up in ziggurats and temples all over the world, daily washed, dressed, fed, talked to, and heard to speak their commands,140 so hallucinatory was the power of the alters. The statues were such bloodthirsty maternal alter fetishes that often priests would take the blood of the sacrificial victim and anoint the face of the idol so She could drink of it.141 “Divinely-induced madness”—as in the Dionysian rituals of ancient Greece— would sometimes even cause women to become possessed by their Terrible Mother alters and act out the killing of the victim, especially when they were experiencing post-partum depressions. As Euripides describes them: “Breasts swollen with milk, new mothers who had left their babies behind at home…clawed calves to pieces with bare hands [and] snatched children from their homes.”142

The fetal origins of early religions were everywhere evident. Actual human placentas were often hung on trees, worshipped and offered human sacrifices.143 Goddesses like Tiamat were referred to as “poisonous wombsnakes,” Sumerians and Babylonians worshipped “placenta-ghosts,” and even the Hebrew name for Eve (Khawwa) meant “the Serpent Lady.”144 Peruvians used to place their actual placentas into the womb of their religious statues,145 just as most nagual worshipped in ancient Meso-American religions were real placentas.146 All the “Cosmic Trees” found in early religions—from the Tree of Eden to Jesus’ Cross—were placental in origin, and the priest was often portrayed as a fetus: “He has become a fetus. His head is veiled and he is made to clench his fists, for the embryo in its bag has its fists clenched. He walks around the hearth just as the fetus moves within the womb…he unclenches his fists, he unveils himself, he is born into divine existence, he is a god.”147 Carthaginian and other child sacrifice religions used both fetuses and newborn in their rites,148 and cults even today often kill real fetuses in rebirth rituals.149 Even the Deluge myths—from Gilgamesh to that of the Hebrew Bible—contain many elements of the rush of amniotic waters prior to birth.

Every detail of the worship of Mother Goddesses has its origins in actual traumatic childrearing experiences of antiquity. Most “Terrifying Mothers” had divine sons who were forced to commit incest with them,150 similar to the Japanese mothers and others described in the previous chapter,151 with “every mother goddess having their son-lovers, Inanna and Tammuz, Isis and Osiris, Cybele and Attis, Aphrodite and Adonis.”152 The religious rituals restaged accurately the maternal seduction: “Not only does the Mother Goddess love her son simply for his phallus, she castrates him, taking possession of it to make herself fruitful.”153 In India until recently, “visitors to many ancient shrines used to have symbolic intercourse with stone-cut female deities by thrusting their fingers into deep touchholes, worn by generations of finger-thrusters, at the deities’ sexual centers.”154 Thus it is quite mistaken to call ancient sexual seduction rituals “Sacred Marriages.” They are in fact “Sacred Maternal Incests.” When the incest is complete and the “insatiable appetite” of the Goddess assuaged, the Mother Goddess then castrated her son155 and even, in the case of Ishtar, “wore a necklace of testicles in depictions of her. The Great Mother was gentler to women than to men, who had great reason to fear her dark side as Devouring-Mother. [She] existed not to be loved, but to be placated.”156 Worshippers of the Magna Mater, called galli, castrated themselves for her, “wishing to be like a child, the better to serve the goddess,”157 “running through the city with severed organs and throwing them into any house.”158

That sacrifices of all sorts are for “wiping out evil and guilt” of the community is well-established,159 but that sacrifice was usually equated with childbirth (“man’s childbearing”) and sacrificers serve inner maternal alters and often pretend to be mothers (“the priests masqueraded as pregnant women during the sacrifice”)160 is less well known. Astarte “massacred mankind, young and old, causing heads and hands to fly and tying heads to her back, hands to her girdle.”161 Drawings of the goddess “show her perpetual hunger for human sacrificial victims.”162 Visnu particularly favored devouring the victims’ genitals.163 The sacrificial rituals made a point of saying the victim must be innocent, like a child. Ancient religions used to blurt out alter beliefs that we today only tentatively suggest might be true.

Because these goddesses were also “The Mistresses of Battle,” soldiers killed in battle were also seen as sacrifices to her bloodthirsty appetite. “The goddess brings destruction to enemies; she drinks the blood of the victims who were formerly her children…she could not be halted in her slaughter of the human race.”164 Since these deaths originated in such memories as watching his mother strangle his little sister when she was born, war goddesses particularly needed the death of their own soldiers. As an early Ugaritic text says of the goddess Anat: “She is filled with joy as she plunges her knees in the blood of heroes.”165 Often the sacrificer was actually female, as was the chief priestess of the Celtic moon goddess, who cut off the victims’ heads with her own hands, restaging the maternal infanticide.166

kos aries


But rituals don’t just repeat early trauma: they restage them—rearrange them to include elements of both the violence of the Perpetrating Alters and the rage of the Victim Alters. Thus the murderous goddess Tiamat is killed by her son Marduk in a tremendous battle by an “arrow that tore through her belly and inner parts.”167 Only by defeating the infanticidal mother could sons “overcome chaos.” As Halpern says: “The hero is one who slays his mother [and] institutes a new order on earth…culture is the work of the hero, the mother-killer, and represents his attempt at self-generation.”168 That the killing is the rage of the infantile victim alter against the mother is seen by the fact that the Mother Goddess, after being killed, is nevertheless identified with: for instance, the Aztecs beheaded women representing their Mother Goddesses and flayed them, donning their skins so that they can become them and acquire their dangerous powers, their mana.169


The acquisition of the powers of the Terrifying Mother by a male God was only slowly and partially accomplished in antiquity. Yahweh might conquer the primordial female monster, Leviathan, symbol of chaos, and He might demand complete obedience, “with all thy heart and all thy soul and all thy might.” He might even take over sacrificial demands, as when He tells Abraham to sacrifice Isaac to found Israel in a blood-brotherhood convenant. But behind what Maccoby calls “The Sacred Executioner”170 lies the sacrificial mother alter; behind every adored Adonis lies the cruel Astarte. Greeks may have tried to defend against maternal engulfment by holding annual processions where they marched with giant phalli, but the vase illustrations of the phalli show women holding them up in the air. Even powerful kings, like Odin or Wodan, had to be periodically sacrificed to the Mother Goddess, the World Ash, to assuage her blood thirst and cleanse the people.171 Only by sacrificing together could men establish patrilineal kinship and political power. Even in Greece and Rome, patrilineal kin only knew they were kin because they sacrificed together: sacrifice was called “a remedy for having been born of woman.” Even death in war strengthened the weak bonding between males—when an Aztec captured an enemy, he called him “my beloved son” and the captive answered, “my beloved father,” then killed him.172 That the sacrificial victim contained the Bad Boy Alter can be seen at the beginning of the ritual, when the victim is “injected with the poison” of childhood sin, rubbed with dirt if the victim was an animal or given many sexual partners before the sacrifice if the victim was a human. That it was internal alters who demanded the sacrifice was indicated by the priest saying, “The gods have done this deed; I did not do it!” or, as in Athens, by holding a trial after the sacrifice in which the full blame for the slaying was attributed to the knife, which, “having been found guilty, was punished by being destroyed.”173

The more wealthy and successful ancient societies became, the more guilty they felt, the more their growth panic led them to defend against their avenging maternal alters by clinging to a more and more powerful male leader. As Earle observes, “chiefdoms are states of mind [and] chiefs rule not because of their power but because of their place in a sacredly chartered world order”174 —the world order of alters and their containers. The more kings appropriated maternal alter power—her mana—the more they had to go through seasonal cleansing ceremonies, including ritual abasement and even “killing of the king,” in order to punish themselves for their hubris.175 In these ceremonies, the king was ritually called “a turd [who] has come to save us,”176 hit in the face with a sword, and only then invested with Heil,177 his portion of maternal mana. But everyone in antiquity knew where his power really came from: the vaginal maternal crown, which was addressed by the king as “O Red Crown, Let there be fear of me like the fear of thee;” the throne, called the “mother” of the king; and the sceptre, “a branch from the placental Tree of Life.”178


Sister Decades (Inherited Hormonally) restimulated by Weekly melodies /of the Bible/

Lloyd deMause writes on his psychohistory.com blog in the 9th chapter of his Emotional Life of the Nations /ELON/ about the Schizoid-Paranoid Shamanistic Egalitarian Stone Age (which is called “Sister Decade” in the Budapest Kabbalah) /as opposed to the Autonomous Innovative Post-Modern “Brother Years and the innovation-shunnning masochistic-depressive Middle Ages of the Father Decade and the dependent  Narcissitic Maniac sharing Mother Decade/:


chest masked monroe

The schizoid personality cluster—including paranoid and psychopathic personalities—features magical, primary process thinking; periods of depersonalization, unreality and grandiosity; animistic fused subject/object experiences; an inability to experience intimacy; and extreme episodes of suspicion and rage. Because tribal mothering (see Chapter 6) is so primitive, so lacking in empathy for the child and so engulfing in overt maternal incest, the schizoid tribal personality has a fear of being taken over and a “profound inability to love himself.”76 Schizoids therefore cannot stand close relationships and so cannot form higher levels of social organization based on trust. Tribal personalities since the Palaeolithic formed animal and organ alters containing dissociated Perpetrator and Victim Alters. Animal alters were depicted in the cave paintings of early times and were sacrificially stabbed over and over again in ecstatic rebirth rituals held deep in womb-caves covered with several inches of blood-red ochre. The depersonalization of schizoids—the result of severe separation stress—is so extreme that they regularly felt themselves breaking into fragmented pieces, switching into dissociated states and going into shamanistic trances to try to put themselves together. During shamanistic journeys, schizoids experience themselves as sliced up, their bones removed, their flesh devoured by female monsters, and as repeating the tortures of childhood by being starved, burned, beaten, raped and lacerated.77 Like schizoid personalities today, much of their lives were spent in fantasy worlds that repeated the childhood isolation that resulted from their feeling that there was simply no path to a real relationship with parents or others. Since alters are formed to contain and control memories of early terrors, when defenses threaten to break down the schizoid is flooded with agony.78 In tribal groups, there is no hope for forgiveness, there is no “sin,” no chance of atonement, only “eat mommy or be eaten by her,” only sadistic master-slave fears and detachment-alienation defenses, all restaged in endless rituals and cannibalistic feasts where organ alters are eaten. Bourguignon found spirit possession rituals (where an alter totally takes over the host personality) only in simple hunter-gatherer societies, while possession-trance rituals (where various demon alters appear as spirits during brief ritual trances) were found in agricultural or animal herding societies.79 Possession rituals today feature a “judgement of the soul by an old woman, the mother-animal, the mistress of the dead,” and in the past featured “human victims offered in sacrifice to propitiate the Master of the Animals.”80 The animal masks of the shaman are familiar from the various cave paintings that have survived this early period, with the shaman’s drum said to be “the voice of the primeval mother” and with Mistress of the Animal representations continuing as late as the Greek goddess Artemis.81 Yakut shamans still hallucinate self-sacrifice to “a Bird-of-Prey-Mother, which is like a great bird with an iron beak, hooked claws, and a long tail [who] cuts its body into bits and devours it.”82


black animalmasked bottom

Animistic alter fetishes surrounded early humans. As one Chukchi put it: “All that exists lives. The lamp walks around. The walls of the house have voices of their own, while the deceased get up and visit the living.”83 Every alter fetish contains traces of the original trauma from when it was formed—even the shaman’s rattle betraying the routine raping of children by having a “gourd representing the womb and a penis-handle that inseminates it.”84 Indeed, it is likely that most of the misnamed “Venus figurines” found in early caves were in fact raping wands similar to those used in contemporary cults that rape virgins in rituals,85 with faceless heads shaped like the glans of the penis, bulbous breasts looking just like testicles, a vaginal triangle carefully indicated and covered with red ochre representing the bloody results of the childhood rape.86 It was no coincidence that the very first art in the Upper Palaeolithic was mainly representations of the vulva.87 “Sacred rape” is part of shamanistic beliefs today,88 and virgins are still cut and raped as sacrificial offerings to gods in some areas of the world, giving as the reason: “Only blood satisfies the tius [avenging spirits].”89 Girls in some African tribes are still made to sit on erect penis figurines as punishment.90 That tunnels and caves were the locations of these raping rituals fits well with the frequent use of tunnels and caves by contemporary cults that rape schoolchildren.91 That the caves of the Palaeolithic are cultic sanctuaries for trance hallucinations is further confirmed by their being covered with “entoptic” images identical to those experienced by contemporary shamans engaged in trance vision quests.92

Plunging into the terrifying, hallucinatory world of “Dreamtime” trances meant revisiting the terrifying world of childhood, where mommies suck infants’ penises and fathers have seven-year-olds fellate them. Initiates felt so polluted by their early seductions that they submitted themselves at adolescence to initiatory group-fantasies of disemboweling and washing of their entrails and other body parts, while endlessly cutting themselves to cleanse their blood of their badness. The !Kung bushmen of the Kalahari still switch into cleansing trances once a week to experience their alter memories in convulsion-like tremors, ending in the usual temporal lobe seizures of tribal personalities, “bursting open, like a ripe pod” when “God killed my every thought. He wiped me clean.”93 Body parts containing projected alters collected by early headhunters and cannibals existed with hallucinatory reality: “The Dyaks were obsessed with the notion that severed heads continued to exist as living beings…[they were] treated for months with deep reverence and flattering speech. Choice morsels from the table would be thrust into its mouth, and at the end of the meal a cigar would be placed between its lips.”94 Alters in enemy scalps collected by warriors in many tribes were so real the scalps used to be taken home, called “my child” and fed regularly.95 Since “enemies” were usually quite innocent of any wrongdoing until a warrior’s alters were projected into them, captured enemies were often tortured—to punish the projected childhood alters—and then eaten—to return the punished alter to the original owner.96 Thus what Sagan calls “aggressive cannibalism” and ascribes to “vengeance” is in fact a punishment of a part of the self, projected into another body, and then returned after punishment to one’s own body by eating it.

Apparently the cultural explosion at the beginning of the Upper Palaeolithic some 35,000 years ago was the result of early language abilities affording the capacity to project alters into others and into shared cultural alter fetishes.97 Early humans were schizoid personalities who did not have unified real selves, only dozens of subselves which they projected into other people and objects. One archeologist suggests that the spectacular explosion of cultural developments 35,000 years ago came from “the appearance of a very simple additional cognitive affective mechanism—a disposition to engage in pretend play in childhood,”98 which in turn depends upon the ability to project parts of one’s self into others and into objects. Contemporary tribal children have alters they play with, far more real to them than the “imaginary playmates” children in more complex societies have. In New Guinea, small children have alternate personalities called finiik that “temporarily depart from the body to wander abroad…during trances and other forms of mystical experience.”99 Anthropologists are often startled to be introduced by a little child to his finiik, projected into a certain stone or bird, or be told about how witch alters regularly possess children’s bodies both in dreams and waking life—all spontaneously experienced, long before being taught in ritual.


nakeddude moonchine

Wars, too, are fought to cleanse internal alters of badness, repair the fragmented self and restore potency. Tribal warfare against alter container “enemies” is accomplished mainly through ambush, with warriors spearing unarmed men, women and children for wholly imagined grievances. Tribes switch into Persecutory Alters mainly on occasions of extreme growth panic, when new tasks such as building houses or expanding gardens threaten too much growth and after initiations that center on adolescents growing up. Homicide rates reach the highest levels anywhere in the world—up to 60 percent—in schizoid tribal societies, since extreme distrust of others is common: “Both men and women are volatile, prone to quarreling and quick to take offense at a suspected slight,”100 restaging the distrust and rage of their infanticidal mothers. Women are routinely viewed as secretly being witches “who can kill simply by staring at a person” and are often killed because they are believed to poison people.101 Wife-beating is nearly universal, female suicide rates from mistreatment often reaches 10-25 percent of women’s deaths, and routine torture and execution of women suspected of poisoning men is common.102

Supreme gods in schizoids—unlike the more personal gods of borderlines—are totally unloving and distant, reflecting the uncaring nature of the parents. Eliade points out that even when thought of as “eternal, omniscient and all-powerful,” creator gods in tribal cultures “withdraw to the sky,” too remote and uncaring to be prayed to or addressed.103 What takes their place is merging with guardian spirits—empowerment by first torturing yourself to cleanse your alters and then hallucinating an animal alter that might protect you against being devoured by cannibalistic maternal giant alters like the Australian “Old Serpent Woman” or the Kwakiutl giantess Tsonoqua, who roams the forest searching for children to eat.104 Even when schizoids try to incorporate paternal features to avoid being devoured, they end up giving their gods maternal features—like the Rainbow Serpents of Australia, described as “gods who are male but have a womb or female breasts…who look like snakes but also like a woman…the ‘bad Mother’…who swallowed children left in her care.”105

The main content, however, of tribal rituals is constructed from fetal fantasies, because schizoid disintegration produces deep regression to bad womb and rebirth memories. Psychotherapists like Stan Grof—who regress their patients to fetal states—reproduce their drawings in their books, and these look very much like shamanistic experiences.108 Possessed shamans often describe switching into trances during their dances in language that closely resembles the birth experience:

The loa dance suggests water [amniotic fluid]…when the drumbeat quickens [mother experiences contractions]…the whole structure crashes like a cosmic surf over one’s head [breaking of the amniotic waters]…the terror strikes and with a supreme effort I wrench my leg loose, I must keep moving {trapped in birth canal]…My skull is a drum, my veins will burst my skin [bloodstream anoxic because placenta no longer delivers oxygenated blood]…I am sucked down and exploded upward at once [birth]…Finally it is as if I lay at the far distant end of an infinitely deep-down, sunken well, then suddenly: surface; suddenly: air; suddenly:dazzling white [born].107

Róheim describes the initiation ritual of the Australian aborigines in which initiates were forced to drink blood as “throwing the novice into the Old Woman whose womb is symbolized by a semi-circular trench…The Rainbow Serpent [Poisonous Placenta] is represented engraved on the walls of the trench. A bull-roarer, called the ‘Mother’ and also representing her womb, her ‘shade,’ is buried in the trench, his spirit [alter] later leaving it to return to his spirit home.”108 Both initiation rituals and shamanistic journeys usually include going through long birth tunnels with umbilical ropes attaching them to visit placental World Trees, feeling body dismemberments like those fetuses feel during birth, performing bloody birth rituals in medicine wheel circles shaped like placentas and restaging the “poison blood” memories of birth by being covered by “the menstrual blood that can cause you to die, called ‘dead womb blood.’”109 Only after going through poison-blood rebirth restagings could tribal men hope for a time to put their Devouring Mommy alters at rest and go about with the daily work of living.

analizis 1

The result of always being subject to infanticidal, incestuous abandoning maternal memories is that schizoid tribal personalities cannot tolerate separation or rejection in their daily life. “Rejection is unendurable…families cluster together in an encampment ‘often touching against their neighbors’ [because] separation and loneliness are unendurable to them. [They] cannot bear the sense of rejection that even mild disapproval makes them feel.”110 What is misnamed “egalitarianism” is really mistrust and fear of being called “selfish” for owning. Hoarding and self-aggrandizement are simply not tolerated—people were often killed for trying to keep more than their share of goods—ambition was stopped by overwhelming schizoid envy, change was feared and the surpluses and savings which were necessary for future innovation were nowhere to be found. As Murphy found, in tribal societies “the mother is an eternal threat to self-individuation, a frustrater of urges, and a swallower of emergent identity” of men.111 The early incest was particularly destructive of separation and individuation. As one Maori sage put it: “That which destroys man is the mana of the vagina.” Men are forced to merge with their mothers in order to appropriate the power of their vagina: “Warriors became the symbolic equivalent of menstruating women…[both] bloody warriors and menstruating women…were charged with powerful destructive energy…warriors’ bodies and weapons were decorated with designs marked in red hematite [and] they expropriated the destructive power of menstruating women [by] ritual nosebleeding or subincision.”112 Often the bond between men was obtained by their sharing the mommy-alter in their blood, cutting their veins and smearing their blood on each other to form “blood brotherhoods.”113 But strong leaders are avoided because they might bring back memories of maternal domination: “Australian aborigines traditionally eliminated aggressive men who tried to dominate them [and] in New Guinea, they execute prominent individuals who overstep their prerogatives.”114 Personal loyalty to leaders is tentative because of their overwhelming schizoid mistrust and envy, so the most social organization that can be achieved is “Big Men” who do not threaten to subject others too much to maternal engulfment and despair—better to stick to alter fetishes and constant gift-exchange to ward off the return of childhood memories of starvation and abandonment. Every step toward personal closeness or trust brings flashbacks to maternal distancing, since “schizoid states often lead to acute paranoid regressions because the patient’s aggression becomes more threatening to him as he allows himself to get closer to other individuals.”115 Thus wars in tribal societies often follow disappointments in sexual affairs—as men fail in achieving intimacy, they become paranoid and go off to kill imagined “enemies.” Only when childrearing achieved the next highest mode were men able to achieve complex societies that allowed dominant male leaders and trust in others sufficient to permit ownership and complex hierarchical organizations that could permit development of higher levels of economic production and trade.

pápua smink

The Zohar (or Kabbalistic Bible Code) has Ten Spheres: they are Generations of Ancestors

The Zohar idea (children’s chidren = the Sephirot) of the Weekly Portion Shemini (Pesah,Springtime) is our basic line. So we get our presence in 1979 (this Yobel Half-Century: Mountbatten and the opera of Berg:Lulu and the messianic Rabbi is R. Schneerson from Lubavitch) . The goal is alwaysTiferet (Adornement or Recovery) the Brother Decade in 2024. The Road that leads us there from Keter 1574 (1529: Arich Anpin, the Angry Old Grandfather in the era of the Bourbon Ancestor Szapolyai-Jagello Kings and the davidic Rabbi of Prage, R.Löw -the Maharal) through the Grade of Father Hohma (Wisdom) Eye- 1664 (Louis XIV and Lully) and the altruistic Binah sphere (Mother- Ear) in 1709 (with the ancestral stressors: Queen Anne and Haydn) impacting – diminishing – Gvura (1799-Napoleon-Junot- Beethoven) to enhance Hesed /Kindness/ (1754, Frederic II of Prussia and Haendel) – moving (Leg)through 1844 (Metternich-Kossuth,the Rebel) and 1889 (Crown Prince Rudolf) to filter the egoistic Ownership-Malkut desires

The main tool:

.220px-Friedrich_Zweite_AltHesed (Kindness)Frederic IInd of Prussia

The Present Yobel Half-Century Constellation:

Lord_Mountbatten_addressing_the_Chamber_of_PrincesTiferet-Recovery  (Vicery Lord Mountbatten)

The main Impact: 1934, Yesod (Base) King Alexander of Serbia


Kether-Crown, the Angry Ancestor:

Prague Rabbi Löw


Ntzah-Perseverance: the Moving Legs: Crown Prince Rudolph 1889

220px-Mayerling10  Rudolf


Means:to diminish Gevurah: 1799 (Napoleon)


1844 Therapy Melody: Brahms (Hod- Gratefulness,the conflict of Metternich-and Rebel Kossuth)

The Shpere (Generation that is Acting ) Binah (Intellect)/Mother – Ear/: 1709

Louis XIV and Queen Anne and the music of Purcell and Lully


The Goal -Adornement of Recovery : (Teferet) is in 2024

artemis-bridge-simulator(A Messianist Star Trek Club where they try Time Travel)

13 Facts that may lead us to Prophetic Dreams

If we look at the Ten Spheres as Ten Generations of Ancestors,(as the Zohar advices and as those Miracle Rabbis who prepared themselves to become the Meshiah and watched the Other Side Kings -robbers and killers – who degraded their davidic ancestry) then we are able to look for the Bad Behaviors (and its therapies) as Ancestral Voices. This week we have (by the Bible Melody’s ancestral contemporary stress) in 1709 the Binah Level  (Queen Anne and Louis XIV with Lullyoperas (Intellect,Mother,Ear) as it tries to work with the Hesed-Kindness Sphere in 1754 (Frederic the Second of Prussia) on the Gevura-Strict Judgement Degree (NApolen-Junot-Puységur and Beethoven) which will eventually impact the Malkuth (Ownership, Ego-Sister) level in 1979 (present in the next week)that has the Mountbatten assassination (Mother raising the BAck to the Chest: to Tiferet-Recovery which will be full in 2024.

This theory is a mosaic from facts. Which exists even if no one states it. I am just mixing a few very simply thing. 1. Inherited hormonal stresses exist. We all do know that. 2. Music is diminishing stress hormones. We all do know that. 3. here is a method to filter our ancestral stresses (as there are millions of ancestors with their traumas: how to choose?) I found this in manuscripts, this is the “Budapest kabalah of the Nineteen Twenties”. It sounds an innovation, but is very simple. 4. There are Cycles. In each Hundred Years we only look at two Constellations from among the Kings who hav had an impact on our Ancestors. This is the basic idea of the List I have found. It is based on the Biblixcal 50 years the Yobel Cycles. 5. hence we do have four Decades (with 12 ys). there exist statistics about Bank-Cycles and also about the psychological differences of the Four Phases. This a new theory, it was presented in the Eighties by Lloyd deMause, who anayzed the differing cartoon motives of the four different years of American presidents. He found archtypes – Body Parts, Family Members – like Jung and Bowlby in their theories. And this can be projected to the Four Decades of a messianic Yobel Year, of the 45 years (when price cycles restart). It is not my idea, I just am using it here. 6.To further filter the countless events in history, we only look at religious fightings: non-Jewish David-House legends in Kingly families (like the Habsburgs, Bourbons who have had Hungarian-Polish Szapolyai ancestors (these are 2 facts that are not wel-known) 7. It is also not well-known, that in every generation there are Jewish Rabbis, who are considered to stem from the Davidic Line – potential Meshiahs. 8. There are weekly melodies in the Bible (also not well-known, ut each religion has it – but only the Jewish melodies are present everywhere in Europe without two much change. Because of this these therapeutic melodies can be found in the differenet traumatic Ancestral Stress Dates. It is a simple fact. 9. These melodies can be found in stress-contemporary non_jewish music too. This is needed for the ancestrally relevant non-Jewish Kings might not have heard synagogue melodies. (Although when many thousands do sing a melody, it has a stress-diminishing effect in the whole area, there are experiments to prove it.) 10. The List of date can be used to find dates in the Future in every 45 years. We do know that scientists work to make resurrection possible. So we can simply understand the picture I found in the manucript about this Future Mashiah who heals Resurrected Kings with melodies and by touching the /hurt/ Body Parts.(It is an archetype in many religious groupings) 11. The Kabalah is an interpretation method for the Bible that uses Body Parts’ Fantasies and so we can find fantasies about Body Parts that are arising in the heads of the List’s non-Jewish and Jewish Leaders while they read the Bible Weekly Portion or they watch Operas. 12. So we are actually able to see into the Future. 13. There exists a theory that claims (Russell Hendel) that the Bible depicts not the Creator of the Physical World, but the Creation of the Visions or Dreams and Prophecies, an Inner World.This is an old teaching – called Gnosticism or Sufi or Kabbalah or Therapy Heretic Wisdom – from which Freud has developed his own theory. Of course these 3 Ideas are disturbingly inovative and together they sem to be complex or even complicated. But they have fusion points. Like I am seeing an arm of someone in my dream. If the weekly melody is evoking 1844 among the everpresent 12 Constellation Dates) and this corresponds to opera X (now it is Verd’si Hernani) we look for this item – the Arm that belongs to the Breast among the 4 main Parts and this week indeed we read about the Breast-Plate , the Urim and Tumim, that has a Future redicting capacity. So we must look around the stresses of this date of 1844 and then we can imagine in the Future, when the Messiah heals the Ressurected Leaders, and we see how Meternich is in Therapy because he wanted to pay someone to kill Kossuth (a rebel leader in Hungary) in this year. From the Constellation of 44 we are in the Decade of 1837, when Kossuth is still in prison. He is very sick, weak, can barely write, his arm is too weak…And then we must look up the story of the Opera Ernani from this year : there are two key scenes in which someone has a dagger and it is given him or her or taken away with th moving arms. This technique is called amplification by C.G. Jung, and – due to its concreteness – it can have actual therapy impact. (Especially for Body Part Fixations of Compulsive Fantasy Addicts). We all know this: we all have fantasies about a Protective Alterego (who is able to heal) , like in religions the Christ, the Meshia, the Buddha. The difference here is that these are facts that may help atheists who have intense dibelieving feelings if they have to accept legends. So I wd not call this complicated. We call “complicated” only theories that are using new concepts or words with new meanings: like “God”, Progress”. “spirit”, “morphogenetic field”, “Will to Power” etc. But this List that i found only consists of a special system of re-viewing facts that can be found on the Wikipedia . The system consists of the Four Body PArts (the Kabbalist Code) and the recurrent Messianist Fightings between a Stressed King and the Contemporary Therapy Melody from the Bible. (Photo: Brahms, who is only 3 ys old when Verdi wrote Ernani)

„This theory is a mosaic from facts.  Which exists even if no one states it. I am just mixing a few very simply thing. 1. Inherited hormonal stresses exist. We all do know that.  2. Music is diminishing stress hormones. We all do know that. 3. here is a method to filter our ancestral stresses (as there are millions of ancestors with their traumas: how to choose?) I found   this in manuscripts, this is the "Budapest kabalah of the Nineteen Twenties". It sounds an innovation, but is very simple. 4. There are Cycles.  In each Hundred Years we only look at two Constellations from among the Kings who hav had an impact on our Ancestors. This is the basic idea of the List I have found. It is based on the Biblixcal 50 years the Yobel Cycles. 5. hence we do have four Decades (with 12 ys). there exist statistics about Bank-Cycles and also about the psychological differences of the Four Phases.   This a new theory, it was presented in the Eighties by Lloyd deMause, who anayzed the differing cartoon motives of the four different years of American presidents. He found archtypes - Body Parts, Family Members - like Jung and Bowlby in their theories. And this can be projected to the Four Decades of a messianic Yobel Year, of the 45 years (when price cycles restart). It is not my idea, I just am using it here. 6.To further filter the countless events in history, we only look at religious fightings: non-Jewish David-House legends in Kingly families (like the  Habsburgs, Bourbons who have had Hungarian-Polish Szapolyai ancestors (these are  2 facts that are not wel-known) 7. It is also not well-known, that in every generation there are Jewish Rabbis, who are considered to stem from the Davidic Line - potential Meshiahs. 8. There are weekly melodies in the Bible (also not well-known, ut each religion has it - but only the Jewish melodies are present everywhere in Europe without two much  change. Because of this these therapeutic melodies can be found in the differenet traumatic Ancestral Stress Dates. It is a simple fact. 9. These melodies can be found in stress-contemporary non_jewish music too. This is needed for the ancestrally relevant non-Jewish Kings might not have heard synagogue melodies. (Although when many thousands do sing a melody, it has a stress-diminishing effect in the whole area, there are experiments to prove it.)  10. The List of date can be used to find dates in the Future in every 45 years. We do know that scientists work to make resurrection possible. So we can simply understand  the picture I found in the manucript about this Future Mashiah who heals Resurrected Kings with melodies and by touching the /hurt/ Body Parts.(It is an archetype in many religious groupings) 11. The Kabalah is an interpretation method for the Bible that uses Body Parts' Fantasies and so we can find fantasies about Body Parts that are arising in the heads of the List's non-Jewish and Jewish  Leaders while they read the Bible Weekly Portion or they watch Operas. 12. So we are actually able to see into the Future.  13. There exists a theory that claims (Russell Hendel) that the Bible depicts not the Creator of the Physical World, but the Creation of the Visions or Dreams and Prophecies, an Inner World.This is an old teaching - called Gnosticism or Sufi or Kabbalah or Therapy Heretic Wisdom - from which Freud has developed his own theory.  Of course these 3 Ideas are disturbingly inovative and together they sem to be complex or even complicated. But they have fusion points.  Like I am seeing an arm of someone in my dream. If the weekly melody is evoking 1844 among the everpresent 12 Constellation Dates) and this  corresponds to opera X  (now it is Verd'si Hernani) we look for this item - the Arm that belongs to the Breast among the 4 main Parts and this week indeed we read about the Breast-Plate , the Urim and Tumim, that has a Future redicting capacity. So we must look around the stresses of this date of  1844 and then we can imagine in the Future, when the Messiah heals the Ressurected Leaders, and we see how Meternich is in Therapy because he wanted to pay someone to kill Kossuth (a rebel leader in Hungary) in this year. From the Constellation of 44 we are in the Decade of 1837, when Kossuth is still in prison. He is very sick, weak, can barely write, his arm is too weak...And then we must look up the story of the Opera Ernani from this year : there are two key scenes in which someone has a dagger and it is given him or her or taken away with th moving arms. This technique is called amplification by C.G. Jung, and - due to its concreteness - it can have actual therapy impact. (Especially for Body Part Fixations of  Compulsive Fantasy Addicts).  We all know this: we all have fantasies about a Protective Alterego (who is able to heal) , like in religions the Christ, the Meshia, the Buddha. The difference here is that these are facts that may help atheists who have intense dibelieving feelings if they have to accept legends. So I wd not call this complicated. We call "complicated" only theories that are using new concepts or words with new meanings: like "God", Progress". "spirit", "morphogenetic field", "Will to Power" etc. But this List that i found only consists of a special system of re-viewing  facts that can be found on the Wikipedia . The system consists of the Four Body PArts (the Kabbalist Code) and the recurrent Messianist Fightings between a Stressed King and the Contemporary Therapy Melody from the Bible. (Photo: Brahms, who is only 3 ys old when Verdi wrote Ernani)”

The List of the 12 Stress-Contemporary Operas with the Body Parts



“Boccaccio,” or the “Prince of Palermo,” a comic opera in three acts with music by Franz von Suppé and text by Zell and Genée, was first produced at the Carl Theatre, Vienna, Feb. 1, 1879.


Boccaccio, a novelist and poet. Leonetto, his student friend. Pietro, Prince of Palermo. Lotteringhi, a cooper. Lambertucci, a grocer. Scalza, a barber. Fiammetta, Lambertucci adopted daughter. Beatrice, Scalzi’s daughter. Isabella, Lotteringhi’s wife. Peronella, Lambertucci sister. Checco, a beggar. Fratelli, a bookseller. Fresco, the cooper’s apprentice. The unknown. Florentine students, journeymen, girls, beggars, servants.

Bocaccio hides in a barrel. His Legs can be seen.

(This is the Age of Jeanne  de Naples)



Troilus and Cressida is the first of the two operas by William Walton. The libretto was by Christopher Hassall, his own first opera libretto, based on Geoffrey Chaucer‘s poem Troilus and Criseyde.[1] Walton dedicated the score to his wife, Susana. Covent Garden, 1954. Sir AMlcolm Sargent.R:George Devine.

Cressida, Trojan priestess, daughter of Calkas

Troilus, Prince of Troy, son of King Priam

Calkas, high priest of Pallas Athene, father to Cressida

Antenor, Trojan captain

Evadne, servant to Cressida

Pandarus, brother to Calkas

Horaste, friend to Pandaras

Diomede, Greek prince of Argos

Cressida gives  a Red Scarf first to Troilus then to oprressor Diomede and everyone is killed.

Casimir Jagello  the father-in law Polish King of  Hungarian Ancestress Barbara Zapola.


Jeanne D’Arc and Albert of Habsburg against the Hussites.


Description by Donato Mancini  [-]

Ezra Pound threw himself into the composition of his first opera, Le Testament de Villon, with the gusto only a wildly self-assured amateur could have. The wonderful results transcend its uncertain beginnings. Anyone with a developed taste for the absurd is bound to adore Le Testament. The libretto is mostly made up of poems and fragments by François Villon, a fifteenth century French poet exiled from Paris on suspicion of murder. The rest is in a fake ghetto dialect Pound invented: “Wot the hell are you doin’ Frankie?/Ah, Geez! I’m makin’ my will!” Inappropriate as the contrast of languages seems, it illustrates one of the main themes of the opera: the isolation of the great. When François/Frankie speaks in dialect, he’s lowering himself in order to be understood. Yet the truth is, Villon spent countless hours in the seediest parts of renaissance Paris. The plot of Le Testament appropriately takes place mostly in a tavern neighboring a brothel and the cathedral of St-Julien-le-Pauvre. Drinking and carousing surround a sober Villon while he scratches away at his will (“testament”) among figures such La Hëaulmiere (an aged ex-prostitute), his mom, Bozo the brothel keeper, anonymous drunks, and a lusty priest. It ends with the whole gang swinging on the gallows singing a chordal, farewell motet. If, as Virgil Thomson said, it’s “not quite musician’s music,” Le Testament is all the better for it. Highlights include the harsh lament for lost youth by La Hëaulmiere and the choral drinking song “Pere Noé,” celebrating Noah and other biblical drunks. Throughout the one-hour opera, the vocal lines are hard-edged declamations with occasional (accidental?) melodious passages. They are unpredictable, long-winded, and full of jolting, freakish rhythmic emphases, one section pouring into the next without any repetition. The instrumentation is for 17 instruments, but recordings have included up to 30 instruments, or only two — cello, nose flute, and percussion are among the constants. Usually only one or two instruments at a time will accompany the singer, or choir, but sometimes there is a homorhythmic chord-block of instruments making the atmosphere otherworldly and dark, such as in his mom’s aria “Dame du ciel.” The infamous rhythmic complexities of Le Testament are more from George Antheil‘s self-serving transcription than from Pound‘s mind, but Antheil‘s faux polyrhythms and constant metrical changes between time signatures such as 17/32 and 27/16 help carry Le Testament toward the Dada Olympus where it resides.

1484  Torquemada, Isabella,Arbues

The Hunchbackof the Notre Dame

  • Quasimodo is the bell-ringer of Notre Dame and a barely verbal hunchback. Ringing the church bells has made him deaf. Abandoned as a baby, he was adopted by Claude Frollo. Quasimodo’s life within the confines of the cathedral and his only two outlets — ringing the bells and his love and devotion for Frollo — are described. He ventures outside the Cathedral rarely, since people despise and shun him for his appearance. The notable occasions when he does leave are his taking part in the Festival of Fools — during which he is elected the Pope of Fools due to his perfect hideousness — and his subsequent attempt to kidnap Esmeralda, his rescue of Esmeralda from the gallows, his attempt to bring Phoebus to Esmeralda, and his final abandonment of the cathedral at the end of the novel. It is revealed in the story that the baby Quasimodo was left by the Gypsies in place of Esmeralda, whom they abducted.
  • Esmeralda (born Agnes) is a beautiful young gypsy street dancer who is naturally compassionate and kind. She is the center of the human drama within the story. A popular focus of the citizens’ attentions, she experiences their changeable attitudes, being first adored as an entertainer, then hated as a witch, before being lauded again for her dramatic rescue by Quasimodo. When the King finally decides to put her to death, he does so in the belief that the Parisian mob wants her dead. She is loved by both Quasimodo and Claude Frollo, but falls deeply in love with Captain Phoebus, a handsome soldier who she believes will rightly protect her but who simply wants to seduce her. She is one of the few characters to show the Quasimodo a moment of human kindness, as shown when she gives him water after the hunchback’s flogging.
  • Claude Frollo, the novel’s main antagonist, is the Archdeacon of Notre Dame. His dour attitude and his alchemical experiments have alienated him from the Parisians, who believe him a sorcerer. His parents having died of plague when he was a young man, he is without family save for Quasimodo, for whom he cares, and his spoiled brother Jehan, whom he attempts to reform towards a better life. Frollo’s numerous sins include lechery, failed alchemy and other listed vices. His mad attraction to Esmeralda sets off a chain of events, including her attempted abduction and Frollo almost murdering Phoebus in a jealous rage, leading to Esmeralda’s execution.
  • Jehan Frollo is Claude Frollo’s over-indulged younger brother. He is a troublemaker and a student at the university. He is dependent on his brother for money, which he then proceeds to squander on alcohol. Quasimodo kills him during the attack on the cathedral. He briefly enters the cathedral by ascending one of the towers with a borrowed ladder, but Quasimodo sees him and throws him down to his death.
  • Phoebus de Chateaupers is the Captain of the King’s Archers. After he saves Esmeralda from abduction, she becomes infatuated with him, and he is intrigued by her. Already betrothed to the beautiful but spiteful Fleur-de-Lys, he wants to lie with Esmeralda nonetheless but is prevented when Frollo stabs him. Phoebus survives but Esmeralda is taken to be the attempted assassin by all, including Phoebus himself.
  • Fleur-de-Lys de Gondelaurier is a beautiful and wealthy socialite engaged to Phoebus. Phoebus’s attentions to Esmeralda make her insecure and jealous, and she and her friends respond by treating Esmeralda with contempt and spite. Fleur-de-Lys later neglects to inform Phoebus that Esmeralda has not been executed, which serves to deprive the pair of any further contact—though as Phoebus no longer loves Esmeralda by this time, this does not matter. The novel ends with their wedding.
  • Pierre Gringoire, the novel’s protagonist, is a struggling poet. He mistakenly finds his way into the “Court of Miracles“, the domain of the Truands. In order to preserve the secrecy, Gringoire must either be killed by hanging, or marry a Gypsy. Although Esmeralda does not love him, and in fact believes him a coward rather than a true man — unlike Phoebus, he failed in his attempt to rescue her from Quasimodo — she takes pity on his plight and marries him. But, because she is already in love with Phoebus, much to his disappointment, she will not let him touch her.
  • Sister Gudule, formerly named Paquette la Chantefleurie, is an anchoress, who lives in seclusion in an exposed cell in central Paris. She is tormented by the loss of her daughter Agnes, whom she believes to have been cannibalised by Gypsies as a baby, and devotes her life to mourning her. Her long-lost daughter turns out to be Esmeralda.
  • Louis XI is the King of France. Appears briefly when he is brought the news of the rioting at Notre Dame. He orders his guard to kill the rioters, and also the “witch” Esmeralda.
  • Tristan l’Hermite is a friend of King Louis XI. He leads the band that goes to capture Esmeralda.
  • Henriet Cousin is the city executioner, who hangs Esmeralda.
  • Florian Barbedienne is the judge who sentences Quasimodo to be tortured. He is also deaf.
  • Jacques Charmolue is Frollo’s friend in charge of torturing prisoners. He gets Esmeralda to falsely confess to killing Phoebus. He then has her imprisoned.
  • Clopin Trouillefou is the King of Truands. He rallies the Court of Miracles to rescue Esmeralda from Notre Dame after the idea is suggested by Gringoire. He is eventually killed during the attack by the King’s soldiers.
  • Pierrat Torterue is the torturer who tortures Esmeralda after her interrogation. He hurts Esmeralda so badly she falsely confesses, sealing her own fate. He was also the official who administered the savage flogging awarded to Quasimodo by Barbedienne.


Gaetano Donizetti Anna Bolena

Opera seria in two acts.
Libretto by Felice Romani, based on Ippolito Pindemonte’s Enrico VIII (a translation of a play of the same name by Marie-Joseph de Chénier) and Alessandro Pepoli’s Anna Bolena.
First performed in the Teatro Carcano, Milan, on 26 December 1830

Act 1
In a hall in Windsor Castle, courtiers gossip about the possible reason why the king, Henry VIII, is delaying visiting his queen, Anne Boleyn.  Jane Seymour, one of Anne’s ladies-in-waiting, arrives and expresses her concern at having been responsible for Henry’s lack of interest in Anne, since he now loves her instead.  Anne herself enters with her retinue and asks Smeaton, a favourite musician who is himself in love with Anne, to entertain them with one of his songs.  Smeaton sings about the queen’s pale appearance, and about his guess that she is remembering some former love.  Anne interrupts the song and reflects on how empty her glamorous life has become – she calls for Jane and tells her to beware of the illusion of happiness that the throne offers.  Anne leaves to go to her own rooms and the others disperse, leaving Jane alone.  She is concerned that Anne might have found out about Henry and herself, and when Henry arrives, her obvious discomfort at his presence annoys him.  His suspicions deepen when Jane tells him that this might be their final meeting, and he responds by telling her that soon she will not have a rival at all.  Jane insists that it is her own sense of honour that is driving her to end their relationship, and Henry accuses her of being in love with the throne rather than with him, adding a hint that this was precisely the problem with Anne.  Jane insists that she does not want to be the cause of Anne’s unhappiness and despite Henry’s reassurances, Jane still has misgivings.

In the royal park at Windsor, Anne’s brother, Lord Rochefort encounters Lord Richard Percy, who was in love with Anne but had gone into exile in order not to aggravate her marriage to the king.  Percy has returned from exile in order to petition Henry to reinstate him at court.  He asks Rochefort if the rumours that Henry has lost interest in Anne are true, and Rochefort confirms that this is indeed the case.  The royal hunting party approaches and the prospect of seeing Anne again makes Percy realise that he is still in love with her.  The king and his huntsmen enter and he expresses his surprise at seeing Anne out and about; she replies that she has only come in order to see him, and he responds that she has been much on his mind.  Percy tries to kiss the king’s hand, but Henry refuses to let him, remembering that Percy’s death sentence was only commuted to exile because of Anne’s pleading.  Anne privately recalls Percy’s tears of gratitude on her hand, and Henry orders a courtier, Hervey, to keep a close watch on both Anne and Percy.  Percy tells Rochefort how much the thought of Anne has comforted him in his exile, but Rochefort warns him to take care.  Henry insists that Percy must be in close attendance on him at court, and everyone but Henry sings about an auspicious day which has begun with such an act of forgiveness.

In the castle, Smeaton enters the queen’s apartments unobserved to return a portrait of her which he had taken: he pours out his love for her, comparing the freedom with which he can declare it to the portrait with the silence he must maintain to keep his love a secret from Anne.  He hears someone coming and hides behind a curtain.  Anne comes in, with her brother; Rochefort asks her to meet with Percy and Anne agrees, but only if Rochefort stands guard outside the room.  Percy enters and Anne confesses to him that the crown she so coveted has turned out to be a crown of thorns and that she had been wrong to reject his love.  Percy declares that he still loves her and when she tells him that the king has come to hate her, this inflames Percy’s love, but Anne advises him never to speak openly of his feelings towards her, and she even tells him to get out of England while he can – and although Percy insists on staying, Anne too is adamant.  Percy draws his sword with the intention of killing himself and Smeaton, alarmed for Anne’s life, leaps from his hiding place with his own sword drawn.  Anne faints and her brother rushes in to warn her that the king is coming.  Henry arrives, sees Percy and Smeaton with their swords drawn, and calls the guards.  Anne has revived, and Henry is presented with the sight of his wife alone with her former lover, one of her closest retinue and her brother: Smeaton realises how it must look and decides to sacrifice himself in an attempt to save Anne.  He rips open his doublet in order to bare his chest for execution, but Anne’s portrait falls to the ground and Henry regards this as confirming his suspicions about Anne’s infidelity.  He orders her to leave and as Rochefort, Percy and Smeaton all sing of their regrets about the situation they have put her in, Henry orders that they should each be put in a separate prison.  Anne asks Henry to listen to her, but Henry tells her abruptly that she must save her explanation for the judge: Anne realises that she cannot survive.


Palestrina is an opera by the German composer Hans Pfitzner, first performed in 1917. The composer referred to it as a Musikalische Legende (musical legend), and wrote the libretto himself, based on a legend about the Renaissance musician Giovanni Pierluigi da Palestrina, who saves the art of contrapuntal music (polyphony) for the Church in the sixteenth century, through his composition of the Missa Papae Marcelli. The wider context is that of the European Reformation and the role of music in relation to it. The character of Cardinal Borromeo is depicted, and a General Congress of the Council of Trent is the centrepiece of Act II.

The conductor of the premiere was Bruno Walter.

1619   Louis of Oranien killed. Elisabeth Bathory ancestress.

Monteverdi Orfeo 1607

Act 2

Orfeo returns with the main chorus, and sings with them of the beauties of nature. Orfeo then muses on his former unhappiness, but proclaims: “After grief one is more content, after pain one is happier”. The mood of contentment is abruptly ended when La messaggera enters, bringing the news that, while gathering flowers, Euridice has received a fatal snakebite. The chorus expresses its anguish: “Ah, bitter happening, ah, impious and cruel fate!”, while the Messaggera castigates herself as the bearing of bad tidings (“For ever I will flee, and in a lonely cavern lead a life in keeping with my sorrow”). Orfeo, after venting his grief and incredulity (“Thou art dead, my life, and I am breathing?”), declares his intention to descend into the Underworld and persuade its ruler to allow Euridice to return to life. Otherwise, he says, “I shall remain with thee in the company of death”. He departs, and the chorus resumes its lament.

1664   XIV.Louis

Henry Purcell: Dido and Aeneas

Act 1

Dido’s court

The opera opens with Dido in her court with her attendants. Belinda is trying to cheer up Dido, but Dido is full of sorrow, saying ‘Peace and I are strangers grown’. Belinda believes the source of this grief to be the Trojan Aeneas, and suggests that Carthage’s troubles could be resolved by a marriage between the two. Dido and Belinda talk for a time—Dido fears that her love will make her a weak monarch, but Belinda and the Second Woman reassure her that “The hero loves as well.” Aeneas enters the court, and is at first received coldly by Dido, but she eventually accepts his proposal of marriage.

1709  Agrippina

Admeto , Haendel 1727

Living in a nearby wood, disguised as shepherds, are Princess Antigona of Troy (which was burnt to the ground by Hercules) and her tutor Merapse. King Admetus had been betrothed to marry Antigona, but jilted her in favour of Alceste. This rejection of her is the reason, Antigona believes, why he is being punished with a mortal illness. She sends Merapse to the palace, instructing him to pretend that he is her father.


Admeto, King of Thessaly, is mortally ill. His brother Trasimede is reported to be sighing over the portrait of a woman (Antigona). When Admeto’s wife Alceste prays to Apollo for his recovery, she is answered by a voice from the statue of the god: Admeto can only be saved if someone consents to die in his place. Alceste prepares to sacrifice herself for her husband.

Antigona, a Trojan princess, who was once betrothed to Admeto (sight unseen) and her companion Meraspe prepare to go to the palace, disguised as a shepherdess and shepherd.

Alceste kills herself and her husband recovers his health to find his wife dead. He begs Ercole (Hercules) to rescue her from Hades. Meanwhile Antigona, who has heard the news and hopes to marry Admeto, meets Trasimede, who recognises her, but she insists she is only a shepherdess. He engages her and Meraspe as gardeners.


jesus spaceships

Puységur and Napoleon


Two years prior to the opening scene, the nobleman Florestan has exposed or attempted to expose certain crimes of the nobleman Pizarro. In revenge, Pizarro has secretly imprisoned Florestan in the prison over which Pizarro is governor.

The jailer of the prison, Rocco, has a daughter, Marzelline, and a servant (or assistant), Jaquino. Florestan’s wife, Leonore, came to Rocco’s door dressed as a boy seeking employment, and Rocco hired her.

On orders, Rocco has been giving Florestan diminishing rations until he is nearly starved to death.

1844  Kossuth, John Smith

Verdi: Hernani (Charles V. in disguise)

The bandits demand the reason for Ernani’s gloom (Chorus: Evviva! Beviam! Beviam! / “To you we drink”; Ernani pensoso! / “Ernani, so gloomy? Why, oh strong one, does care sit on your brow?”). Ernani replies that he loves Elvira (Recitative: “Thanks, dear friends”; Cavatina: Come rugiada al cespite / “As the flower turns to the sun”), who is about to be married against her will to old Gomez de Silva (O tu che l’alma adora). He asks the bandits to abduct her.


Rudolf of Habsburg

Verdi: Othello

Red scarf

Iago proposes a toast to Otello and his wife, while Cassio praises Desdemona (Iago, Cassio, Chorus, Roderigo: Roderigo, beviam! / “Roderigo, let’s drink!”). Iago offers Cassio more wine, but Cassio says he has had enough. Iago pressures him and offers a toast to Otello and Desdemona. Cassio gives in. Iago sings a drinking song and continues to pour Cassio wine (Iago, Cassio, Roderigo, chorus: Inaffia l’ugola! / “Wet your throat”).

Montano enters and calls for Cassio to begin his watch; he is surprised to find Cassio drunk and barely able to stand upright. Iago lies to Montano, telling him that this is how Cassio spends every evening. Roderigo laughs at Cassio’s drunkenness and Cassio attacks him. Montano tells Cassio to calm down, but Cassio draws his sword and threatens to crack open Montano’s head. (Montano, Cassio, Iago, Roderigo, chorus: Capitano, v’attende la fazione ai baluardi / “Captain, the guard awaits you on the ramparts”.) Cassio and Montano begin to duel, and Iago sends Roderigo to call the alarm. Montano is wounded and the fight is stopped only by the appearance of Otello.


Alexander, King of Serbia


Act 3

Scene 1: In Lulu’s luxurious house in Paris

A grand party is taking place at Lulu’s house in Paris. The magnificent performance of Jungfrau Railway shares, in which most of the guests at the party have put all their money, is the main topic of discussion. Lulu is being blackmailed by the Marquis who wants to sell her to a Cairo brothel. She is still wanted for Dr. Schön’s murder in Germany and the Marquis threatens to turn her in if she does not meet his demands. The Acrobat is also blackmailing her. When Schigolch arrives, asking for money, Lulu collapses in despair. They agree to lure the Acrobat to a hotel where Schigolch will murder him. Lulu then convinces the Countess to lure the Acrobat there. Lulu goes off to prepare her escape, as the police are on the way. News arrives that the railway shares have crashed. Everyone is ruined. The party quickly breaks up. Lulu has changed clothes with a young waiter and leaves, dragging Alwa behind her. The police arrive to recapture her and mistake the waiter for Lulu, giving her time to escape.