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PRE-PARICIDES
TITLE: INDIVIDUATION FROM THE SOCIAL BODY
SubTITLE:
The Tragic Collective Event of
Amarna
TABLE
Three parts/Three notions
The collective individuation
The Mixed Multitude (the Plural)
The Murder of the Father
Conclusion
INTRO/TOM
[... Snip ... more antedelvian Freudian hogwash ...]
1st notion: The collective individuation
The meaning
of the term 'Collective Individuation' is ambiguous - for it indicates
a new concept, or the concept of Social Body which has been repressed.
An example in
History gives an illustration;
Since computers
enhance the climate observation, the desertification of the Sahara which
took place at the dawn and during the earliest period of Ancient Egypt, has
been proven to be in relationship with tilts of the magnetic axis of
Earth (therefore validating Velikovsky's observation which has been ridiculed
by scholars for 40 years). We have thus an obligation to consider that the
Saharian population participated with the foundation of Egypt, according
certain characteristics. Theses characteristics were those of a reduced,
remnant, surviving, population and its culture. Especially the ruling class
had to transform, migrate, negotiate, adapt. There are indication groups
(that we currently identify as feminine) with their tradition and knowledge,
moved toward the Nile, for refuge and necessary alliances with the people
that they encountered or replaced.
It seems that
opportunities for these alliances were found with
a rather homogeneous class of resident which were ruling the
'Isthmus' (I call Isthmus the African-Eurasian linking area which
covers the Fertile Cressent and the Nile, its Delta as well
as Arabia, the Aegean rim, and Mesopotamia). These rulers were
organized in a large 'family' (following Charles Pope's description).
The feminine
group coming from Sahara met with the outskirts branches of this ruling
network - where the most eccentric, the most ready for changes and opportunities
were dominating, in comparison with the stable core in Babylonia (and/or
Arabia of which large parts were also becoming a desert). These 'border'
groups were more male and they could mate and merged with the feminine
Saharian elite. This feminine community has been remembered as Sahra/Sarah
(Sarah is a memory figure who bears children during such a long period of
time that her epic indicates that 'she' was not physically an individual,
but a group)
This example
shows how, what was in fact a group, in the past and at the origins,
has probably been remembered as a single entity/name which has been
later understood or imagined as a individual. This is what I call
Collective Individuation - yet there is more to this concept:
The ulterior
phases of this collective moment show a tendency of the 'Sahra' group to
evolve as a conceptual reduction which eventually lead to be represented
by one physical individual. Such phenomenon, occurring in the above described
context (which implied male/feminine, survival, power, geographical displacements
etc...), can be read in three steps, from Sarah, to Hatshepsut, to Tiye (then
Antigone), that represent sociological and psychological transformations.
The intermediary
persona of Hatshepsut still showed an unstable individual physical identity
- as it is expressed with her 'male' model according to the commentators.
The final Tiye, well individualized on the base
of feminine traits, represents the condensation of the original
collective (mating her father, son, brother etc.. according to crossed clues
which can be symbolic and/or genetic, from acheology, the Bible Jocheba -
House/cast of Yo/Yuya - or the Greek Jocasta). Following this
configuration, meaning a 'total' feminine and founding the myth or structure
of the Incest, the next stage - Antigone - shows the mutation which
establish, at the end of the process, the originating new persona of the
following human phase. This is showing the part which is the
Individuation from the Collective which characterises the current
state of the concept of Collective Individuation.
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In an analytical term, 'Collective
Individuation' represents the primary phase of the individuation
of the collective that implies a secondary phase of individuation
from the collective, and results in the psychological possibility in
human history to develop and to hold a concept of Social Body.
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2nd notion: The Mixed Multitude (the Plural)
There is a tale
about Moses, which comes from various sources (Biblical, Historians as Maneto,
Josephus, Egyptology) - which has been well approached by C.Pope.
If we bring together the many descriptions which refer
to the Exodus, a fact surfaces, mysterious but well documented. It describes
the fate of a 'mixed multitude', described in the Egyptian records
as a crowd of sick people which has to be sent to destruction. It is not
clear who was these people and if Akhnaton was involved in their execution,
but amongst the facets that the bible presents, Moses would even have been
one who was commanded to eliminate a similar group.
In all possibility
- and even probability - Akhnaton may have, perhaps partly executed
such order coming from Thebes, but spared the rest of the crowd (especially
the youngers who were not ill), fleeing somewhat with them, and becoming
'Moses' - who was later remembered for this deed in sparing his people from
Pharaoh's doom. But who were these people and why were they threatened?
In order to
answer this question, the fact that Egyptologists - as we know that they
must repress a grey discourse according to the structure of the academia
- keep a limited religious description of Akhanton and neglect the political
cause of the of the Amarna project, is a good clue.
The 'City of
the Horizon' intended to unify a huge empire of multiple countries. The people
of Amarna had to be a mixed population. There is a good probability that
the 'mixed multitude', mentioned by ancient texts and historians, was the
people of Amarna (which could also have extended to other territorial bases).
There are also
clues of which illness had stroke these people. Infectious epidemics have
been frequent in history of humankind and they may have been involved there.
But this would not explain the complexity and the special measures of
deletion that took place in this occasion. There is another series of evidence
which must be mentioned:
Several authors
and scientific studies (from Sandoz pharmaceutical lab. for instance)
have suspected that the use of a psychotropic fungus was part of the early
Christian sacraments (this is not more outrageous than to notice the use
of the alcohol/wine in nearby countries, where Bacchus and its drunkenness
were well known to Jerusalen). If this however must remained questioned in
Christian times, it was nonetheless probably an important factor in the ancient
religions of Egypt and other Sacred cults all over the human land. The function
of Sem-priests, who were undergoing dangerous hallucigenic experiences on
the behalf of the pharaoh, is well known. In Moses' case - described as 'eager
to see God 'and then facing the Burning Bush - one finds a typical
semiology of the intoxiation with the 'ergot'. This was called
the Burning Fever during the Middle-Ages when epidemics of
intoxication by the 'ergotic' bread were exorsised by special squadrons from
the Vatican, that was refering to Saint Antony as their patron - i.e.
the alchemist physician from Greece, where the temple of Demeter
was cultivating this LSD fungus
(ergot), whose duty was to travel and
teach the first Christain monk in the Egyptian desert, how to
prepare and use the sacred bread of the new religion.
The ergot
intoxication eventualy causes similar symptom as those of leprosy which has
been described in the said mixed multitude. There is therefore a serious
probability that the people of Amarna, collectively, experienced drugs induced
trances - which were previously only praticed in secret temples and by high
priests.
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The people of the Amarnian experience were gathering
from many various places of the immense empire that Egypt was intending to
stabilized. They were sharing the project of an unified cultural reference
- Aton - and the use of ritual and chemicals, which were usually kept secret
during performances of institutionalized initiations.
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3rd notion: The Murder of the Father
Freud has been
the first author who described a link between Akhnaton and Moses - and
as we contemplate the silence of the academia that had since surrounded
him, he has also probably been the first one to repress something in this
relationship. Probably was it the fact that he did not strictly identify
each one with the other (adding the omission of the Oedipus link) - but it
may also be the connection that he made between this identification and the
murder-of-the-father, that he had theorized earlier in Totem and
Taboo.
In his Totem
and Taboo, Freud describes an early trauma, perhaps at the foundation
of humankind, when the primitive tribe was cannibal and was eating the proeminent
male, after having killed him. Freud claimed that a compulsion
for guilt towards leaders found its root in this primitive ritual
- as remembered in the Christian sacrament when the disciple eat the holy
bread/body of Jesus.
Freud's complex
observation is certainly valuable, with a condition: if we don't forget to
mention in priority the simplest observations. With great frequency, the
so-called primitive tribes, ritualistically use various kind of drugs and
fungus, in order to catalyze cycles and rejuvenation of their collectivity.
It is not rare for instance that Peyote is compared with a father.
Beside Freud's interpretation of the Christian sacrament, the observation
by modern agronomists of the special wheat and fungus which was known around
the temple of Demeter, as described above, must certainly be mentioned. But
there is something more to say after Freud's claim:
If the
Collective Individuation is a phenomenon which applies to the feminine
community, it also certainly, originaly or eventually, processes also
male references. If a certain group can be named as a
mother, another can also be remembered as father. There
is thus a very interesting meaning, beside the example of peyote/father,
which is that a social body, which is under the influence of certain drugs,
can be identified as the primitive father.
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These combined three notions establish the possibility
that the Amarnian people (as a specific social body) were understood
as the father in the course of a cultural emergence - and that the
order to exterminate them could be understood also as his
murder.
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We so conclude
with a very new hypothesis in the field of Psychoanalysis as well as in
Egyptology:
During the stable
phases of evolved collective states, elite and priesthood would use individual
ritualistic induced trances, with the knowledge that their ancestors (or
their neighbors) had originaly practiced these cults in a collective way.
Therefore they had a base for a knowledge that if they were
to generate a new 'City', a new order, a new cultural phase, this had to
call again for the procreative experience with a collective experience.
Various schools
may have debated in Egypt around this sociobiological necessity. But it is
quite probable that one of them had its voice, and it was therefore rationally
planed that an enclosed City would be built in order to process the collective
ritual. People from various places or the recent conquered land, art
and classes where gathered. This has been Amarna.
For internal
and external reasons the experience was a catastrophe. The precarious alchemy
of the drugs caused severe damaged in the population, and a false peace
in the unborn State concurrently broke down. The military power of the
ancient Egypt had to restore peace and re-established the former regime.
Amarna had to be turned off. Since its population had experienced the knowledge
which was secret again, and since in addition, their illness was disgracing
its sacred power, Akhnaton was summoned to apply the execution - and so did
he partially with the help of his sane and young people. He suspected also
that the Thebean state was expecting later his return to kill him too - as
Oedipus at Colonus describes.
He thus managed
to leave with the remaining people, who was therefore charged with a trauma
of the mass-murder that Freud called the murder of the father.
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There we have studied a clinical case which require
the use of a concept of Social Body. The chemical agent in this example does
not count only for individuals experiences. The prescription and the
expected result (a new State/code) is defined within a sociological
scale. Further studies may probably show that the biological code
of the molecule which activates here a brain function is linked to the social
one, which is crudely known also as civil code.
Other agents can operate so; as an 'absence' in
PLAN's
technique which articulates the social body with its
ecology.
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