Cabinet DWT> Development>
Memory of Civilization
History of Ergotamine
This page has been orally presented at the Conference / Meeting of Social Care of 26 June 2009
About half of the work of S. Freud was dedicated to Collective Psychology. In this sense, the said 'Copernicus' of psychoanalysis foreshadowed the recognition that the ecology would not be, if it did not work by half for/with memory. By devoting the other half of its work to the description of the Unconscious, he foreshadowed also the dependence of the ecology with a presence of Artificial Intelligence. This second half is treated in a page for politics. This page hereby introduces the section of memory with collective psychology;
| Memory is written into the chemistry of life (chromosomal
DNA, brain synapses etc. ..) and is
also stored in literature and devices .. The important field of
chemistry requires that we cultivate the knowledge of the history of
use of chemical by individual (the use of cocaine by Freud, for example,
for the knowledge of the history of psychoanalysis) and by collective (eg the
shamanic traditions of the origin or the prehistory of religions and
for their knowledge).
Thus, one of the most important chemists of the century (A. Hofman) wrote The Road To Eleusis (the Road to Eleusis) in hope we can find the ancient knowledge that parts of Western civilization, the source or fuel of Greek philosophy and politics Republican or Democratic. However, if the easiest way to find a road to where we come from is to turn around and resume in the opposite direction, it is also extremely good, even necessary to be guided through some crossroads, in remembering the way, sometimes complex or endangered with forgotten pitfalls.
In french, language provides a distinction between the road 'coming from' Eleusis, the road 'going to' Eleusis, or the road 'part of' Eleusis ... Hereby we are looking at the memory of the road to Eleusis, in the sense that we can review and consider the path that this route probably took from the practice of the mysteries of Eleusis.
(excerpted below) teaches us that "The
celebration of mysteries at Eleusis in honor of Demeter, goddess of
fertility and agriculture is found back to the 8th century BC.
This is a
certified date, found by science, ie a time when the 'mysteries'
are established - which means they have had a period of training and
that this probably makes up the chemical use before the said "mysteries"
centuries before. That there was indeed chemical components - drugs
and trances - continuing at the heart of the mysteries is an accepted
view and common sense. Nor have they been imported abruptly in this region
and at this time. In summary historians agree : the organization of
Eleusis / Demeter has probably followed a gradual course.
is to demonstrate the hypothesis that Eleusis
was in charge of a mystery among the many that we will place in Egypt. It
is a very brief statement here, and succinct summary of a thorough
examination elsewhere, which covered years of study or development
of psychoanalysis and historical knowledge during the 20th century. If the idea
briefly exposed seems interesting all the arguments that sustain it can
be accessed; yet, without any
voluminous scientific file, if not intuition,
in any case common sense garanties that : it is certain that episode of Amarna
- the reign of Akhnaton, Nefertiti and of the origins of
Tutankhamun - occurred at the dawn of the historical mysteries
of Eleusis, when Egypt expanded its territory to Babylonia
and practicaly on what was called nowadays Greece. There Athens was
still a colony of the island of Crete and was to become independant
after the time of Akhnaton's Amarna.
This is the trope, spire, the spin of memory that it is inevitable to consider whether we want to know the road to Eleusis. This common sense hypothesis, which connect neighboring geopolitical events offers a double light :
First on the amarnien episode at the beginning of the road to Eleusis. A summary will be useful there : the religion of Aton, Atonism, born with Akhnaton is widely considered a first draft of monotheism. In its context, prior religiosities owed their sources from psychedelic shamanic practices that were found in each region gathered by the political unification. These practices were already in Egypt kept secret - as later the mysteries of Eleusis - and to this day Egyptology do not talk about it. Silence must be respected but no honest would dare argue that African drugs, such as Ibogaine were unknown and untapped by the secret priesthood of the temples of Egypt. Nor is it mentioned drug use in the cult of Aton. But we remember that the capital of this cult, Amarna, was to centralize the religious policy of new territories and that, even if a religion without chemical sacrament was to come out of it, it had initially accumulated. In fact, added to these good sense and probabilities, we have all sorts of clues that there was drug use at Amarna, as in almost all other places of initiation and worship of the time. Specifically, the archaeological information suggests that one drug use was similar to ergotamine, ie the substance Hofman considered highly likely used at Eleusis. In other words, we have a set of arguments suggesting that the history of Amarna was marked by what occurred in his neighborhood and that was to become later history of Eleusis - and this set itself is reinforced by the reciprocate consequences of Amarna over the origin of Eleusis. Now we have the most probable reason to think that this return of influence was through the trail of Moses (n) through Lebanon in a rebound of his influence (o) still further north to the Aegean.
Second on the first steps on the road to Eleusis after starting:
If we date the first éleusien evidence of -800, we know that after -400 important events followed at the tragic end of Socrates. Alexander the Great extended Greece toward South to Egypt, in doing so reconstructing, now from Greece, the field of Amarna. After that, the Greek dynasty of the Ptolemies was established to rule Egypt until early Christianity. During those four centuries, the Greek settlers erected on the bank of the Nile right in front of Amarna their main religious city that named Hermopolis Magna. [Fig: H]. Therefore we must add with Alexandre A second loop of influence on the road:
In summary, we have added to Albert Hofman's view the notion of an Egyptian component to the road to Eleusis and an eleusienne component to Christianity when the road came to mingle again and cross the origins of Christianity. If Eleusis sacralized a form of ergotamine as Hofman assumed, it is also found in Amarna and is the sacrament (Manas) of Moses, as Merkur shows, so that after his last station Hermopolis Magna, it was ready to characterize the Christian Eucharist but also to convey it in absence of chemistry, when it became used as a placebo in Rome and beyond, becoming then the physical witness of the Inconscious repression which accompanied its political history.
In Conclusion, New Eleusis can exist only when the history of Amarna and its influence has been described, understood and known. Otherwise, a New Eleusis is a knowledge without memory, that is false or indefensible against distortion - which would destroy its quality.