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 Memory of Civilization

 History of Ergotamine

 This page has been orally presented at the Conference / Meeting of Social Care of 26 June 2009 Alt eBook

French version


   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.

   The encyclopedia (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" many 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.
   By opposite and contrast, a phenomenon of emergence, had occurred in a region relatively close and at a time fairly coinciding. Here we find the image of a road to serve a clean start, a home and a tour, or detours and .. in a word : a complex formation which is called memory that a topology of spirals is well suited to illustrate.

   The process of memory includes a stratification of events, tracks and recognitions, forming images and places, representations and memories which are often reflexive staging back-to-self. This can be illustrated as simply as possible by a spiral (and further, even by a double-turn (sometimes called eight inside, sometimes coils, sometimes otherwise, according to the contexts and descriptions)
   In the circumstance of Eleusis, the upheaval that occurred near Eleusis, took place in Egypt. It has been a historical event that Egyptology discovered rather late, officially from 1900 (Egyptology itself began with Champollion, say in 1800) and that Freud immediately looked at.

   The datation of the event itself - so called "Amarna" - is today (c) discussed. To clearly state our view, we can use these approximate dates and outline the development of Eleusis that travels in Greece / Athens (A) from -1200 [1200bc] and officially in -800, while it will be seen in neighboring Egypt (E) the emergence of bright and brief Amarna.


   The diagram shows with letter B the early presence presence of Babylonia. It shows with its upper line (shown in blue) the mythological path of the Goddess called Europa (classic migrant from East to West) and below, the loop of an external phenomenon but related (Amarna / Egypt). Eleusis is shown thre with A (Athens)


   This spiral 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.
   The experience of Akhnaton - that was the religion of Aton - shone the short time of a flash. However dazzling it hosted in his city (Amarna / Akhnaton) lawers, priests and politicians, scientists and artists, as far away as from Babylon and Crete. We do not know what happened at the end; Akhnaton suddenly disappeared without  known traces. It is supposed that he died there, but his tomb has never been used. The city was razed, his memory forbidden. One also ignores the major points of origin of Amarna, particularly where did his foreign wife Queen Nefertiti came from remains a total mystery.

   If there were mysteries éleusiens around Athens, as evidenced -800, it is unlikely - almost impossible to conceive - that these mysteries have not kept track of the episode amarnien. The other way round, if there was a prehistoric mysteries éleusienne on earth, it is hardly conceivable that they have had no influence at Amarna, whose political project was to gather together and worship in a new and unique compound, the many territories and many cultures that the ultimate extension Egypt had covered.

   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:

   We recognize the constitution of a double-turn , typical of the topology of memory, that archeology with contemporary Egyptology can allocate at the heart of the road to Eleusis, even in its principle. With this mnemonic node, it is unlikely that the appropriate drug(s), if they were in use at Eleusis were not addressed, in part because they were essential to the beginning and secondly because they no longer appearing at the end. Knotting which whatever took place, was also staged in temples and shrines where the method of secrecy was almost constant - to the point that after its turns (p) we arrive at the end of Hermopolis Magna, with the typical memory form that qualifies for Freudian psychoanalysis: repressed.

   Today, without memory and without the knowledge of such knotting and the map of its maneuvers, we would have no chance to trace the path of return and the resumption of Route Eleusis. Yet against, with the return and the outline I have just described, we find no difficulty in solving the puzzle of repression and hypnosis, just by considering that this is neither fantastic nor magical .. but simply hypnosis for politics.

   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.




(c) The classical Egyptology dates the reign of Akhnaton without certainty between -1300 and -1200. Regarding the topic here treated coincidences of dates are approximate, without damage to the demonstration. It should be remembered that even the certainty of specialists is widely relative. We mistakenly think that unanimity is in Egyptology. For the datation of events as important as Amarna, well attended Egyptologists as David Rohl, introduce variations as large as of 3 centuries, dating back to Amarna 1000ans avJC.

(n) for this issue, we must take the case opened by Freud (Moses and Monotheism) where we find that the data concerning Moses is a fruitfull indicator of what is held in Amarna. On this basis, then we find the work of the university Merkur D. (The Manas of Moses).

(o) the passage of Judaizing the land of Eleusis qualifies, according to legend, Mount Hermon.

(p) From Hermopolis Magna the road that we have traced passes again without question, in the footsteps of Moses and then to Rome where it stigmatizes this double-loop according to the memory of the king of Egypt that Christianity called Hermes Trismegistus. It is possible to complete the spiral that embeds Eleusis, according to a graph that we have already described in all details a few years ago (archived version and info). To see and enjoy these texts, it needs a warning that one enters the game of mirrors that follow the apparent distinction of names and pictures from their representation and their places.



   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.


DWT 20090628







in French with rough google translation in EnglishÉleusis_mystères_d'.htmlÉleusis_mystères_d. html
Éleusis, mystères d' Eleusis, mysteries of
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1 Présentation 1 Introduction
Éleusis, mystères d', rites sacrés comptant parmi les plus importantes fêtes religieuses de la Grèce antique, associés au culte de la déesse Déméter, ayant pris naissance dans la ville d'Éleusis, à une vingtaine de kilomètres d'Athènes. Eleusis, mysteries of, sacred rites of the most important religious festivals of ancient Greece, associated with the worship of the goddess Demeter, which originated in the city of Eleusis, some twenty kilometers from Athens.

La célébration à Éleusis de mystères en l'honneur de Déméter, déesse de la Fertilité et de la Terre cultivée, remonte au VIIIe siècle av. The celebration of mysteries at Eleusis in honor of Demeter, goddess of fertility and the cultivated land back to the eighth century BC. J.-C. Au début du viie siècle, la ville se trouve englobée dans la cité d'Athènes, devenant l'un de ses principaux lieux de culte. AD In the early seventh century, the city is enclosed within the city of Athens, becoming one of its principal places of worship. Les mystères d'Éleusis se déroulent alors en deux parties : au printemps, les petits mystères, rites préliminaires non frappés par le sceau du secret se tenant à Athènes et, à l'automne (fin septembre-début octobre), les grands mystères, se déroulant entre Athènes et Éleusis et comportant des cérémonies que les initiés ne doivent en aucun cas divulguer. The Mysteries of Eleusis then take place in two parts: in the spring, the little mysteries, rites preliminary not struck by the confidence held in Athens, and in the fall (late September-early October), the great mysteries, taking place between Athens and Eleusis, including ceremonies that insiders must disclose under any circumstances.

L'accession à l'initiation abolit toutes les différences sociales : citoyen athénien ou non, esclave ou homme libre, femme ou homme, étranger ou grec, chacun peut participer aux mystères, à la condition de parler grec et d'avoir « les mains propres » — les seuls exclus sont les meurtriers. Accession to the initiation abolishes all social differences: Athenian citizen or not, slave or free man, woman or man, Greek or foreign, everyone can participate in the mysteries, the status of the Greek Parliament and to have "hands clean - not only are the murderers.

Les mystères d'Éleusis continuent d'être célébrés sous la domination romaine. The Mysteries of Eleusis continue to be celebrated in the Roman domination. Seule l'invasion de la Grèce par les Wisigoths conduits par Alaric Ier, à la fin du IVe siècle apr. Only the invasion of Greece by the Visigoths led by Alaric I, in the late fourth century AD. J.-C. et la destruction de la ville d'Éleusis y mettent fin. AD and the destruction of the city of Eleusis cease. Près du village de Lefsina, sur le site d'Éleusis, ont été retrouvés les vestiges du Telestérion, le sanctuaire d'Éleusis où se déroulent les rites secrets, et d'autres édifices sacrés. Near the village of Lefsina on the site of Eleusis, were found the remains of Telestérion, the sanctuary of Eleusis where the secret rites and other sacred buildings.

2 Petits et grands mystères d'Éleusis 2 Young and old mysteries of Eleusis

Les petits mystères, ouverts à tous, ont lieu à Agraï, à l'est d'Athènes, sur les rives du fleuve Ilissos. Small mysteries, open to all, are held Agraïments, east of Athens, on the banks of the river Ilissos. Ils se déroulent principalement sous la forme de rites de purification dans les eaux du fleuve. They take place mainly in the form of rites of purification in the waters. C'est au cours des petits mystères que débute l'instruction des candidats à l'initiation. During the little mysteries that started the investigation of candidates for initiation. Ces derniers, à la fin des cérémonies, prennent le nom de mystes (en grec mustês, « initié »). The latter, at the end of the ceremonies, taking the name of mystery (in Greek museums, "insider").

À l'automne ont lieu les grands mystères, rites s'étalant sur dix jours accessibles aux seuls mystes. In the fall took place the great mysteries, rites spread over ten days accessible only to Myst. Ils débutent par le départ d'une procession de jeunes hommes, les éphèbes, se rendant d'Athènes jusqu'à Éleusis pour y chercher les hiéras (objets sacrés dont on ignore la nature exacte). They begin with the start of a procession of young men, ephebe, traveling from Athens to Eleusis to seek hiéras (sacred objects of unknown nature). Ceux-ci sont ensuite rapportés voilés jusqu'à Athènes, où ils sont déposés dans le sanctuaire de l'Éleusinion. These are then reported veiled to Athens, where they are deposited in the sanctuary of Éleusinion. Les cérémonies se poursuivent pour les mystes par un bain purificateur dans la mer, où est également plongé un porcelet qui est ensuite sacrifié. The ceremonies continue for mystery by a purifying bath in the sea, which is plunged a piglet which is then sacrificed. Une nouvelle procession part alors d'Athènes pour retourner à Éleusis et y rapporter les hiéras. A new part then procession from Athens back to Eleusis and report hiéras. À Éleusis se déroulent des célébrations de Déméter et Perséphone et des sacrifices en leur honneur. At Eleusis celebrations take place of Demeter and Persephone and sacrifices in their honor. L'initiation aux grands mystères a lieu dans le Télestérion, après consommation d'une boisson sacrée, le kykéon. The introduction to the great mysteries take place in the Télestérion after consumption of a sacred drink, the kykéon.

De par leur caractère secret, le déroulement exact de ces rites est sujet à interprétations ; ils comprenaient probablement des représentations sacrées de la quête terrestre de Déméter à la recherche de sa fille Perséphone (emmenée dans le monde souterrain par Hadès, le maître des Enfers). By their nature secret, the exact course of these rites is subject to interpretation, they probably included sacred land of the quest of Demeter in search of her daughter Persephone (her to the underworld by Hades, Lord of Hell) . Les initiés eux-mêmes entraient sans doute dans la peau de Déméter, errant dans le Télestérion plongé dans l'obscurité. Insiders themselves probably came into the skin of Demeter, wandering in the Télestérion plunged into darkness. La fin de la quête de la déesse et la réapparition à la surface de Perséphone est signifiée par le retour de la lumière dans le temple et la présentation aux initiés d'un épi de blé. The end of the quest for the goddess and the reappearance on the surface of Persephone is signified by the return of light in the temple and the presentation to the insiders of an ear of wheat. Les grands mystères comprennent une seconde étape, à laquelle ne peuvent participer que ceux qui ont été initiés depuis une année au moins. The great mysteries include a second stage, which can not participate that were initiated last year at least. Il s'agit certainement aussi d'une représentation sacrée, mais qui, évoquant l'union de Déméter et de Zeus, se rapproche plus d'un culte de la fertilité. It is certainly also a sacred, but who, referring to the union of Demeter and Zeus, is closer to a cult of fertility. C'est à la fin de cette étape que les initiés prennent le nom d'epoptes, ceux qui savent. At the end of this stage that insiders take the name of epoptes, those who know.

3 Signification 3 Significance

À l'origine rites purement agraires, les mystères d'Éleusis prennent rapidement une dimension plus symbolique. The original purely agrarian rites, the mysteries of Eleusis quickly take a more symbolic. La légende de Déméter et Perséphone figurant l'alternance de vie et de mort dans les cycles de la nature, les mystères d'Éleusis sont interprétés comme une quête de l'immortalité ; les initiés voient probablement dans la mort l'espoir d'une renaissance dans le monde des Enfers, attendant de Déméter le don d'une vie heureuse dans l'au-delà — déesse de la Terre cultivée, elle est également une déesse de la Félicité. The legend of Demeter and Persephone set alternation of life and death cycles of nature, the mysteries of Eleusis are interpreted as a quest for immortality; insiders probably saw in death the hope of a renaissance in the world of Hades, Demeter awaiting the gift of a happy life in the hereafter - the goddess of cultivated lands, it is also a goddess of bliss. Si l'on en croit l'Hymne homérique à Déméter, celui qui n'a pas été initié s'évanouit après sa mort dans les ténèbres. If you believe the Homeric Hymn to Demeter, who was not initiated disappear after his death in darkness. Au contraire, « Heureux qui possède, parmi les hommes de la terre, la vision de ces mystères ! On the contrary, "Blessed is that, among men of the earth, the vision of these mysteries! », il connaîtra une renaissance dans le monde souterrain. "There will be a rebirth in the underworld.