Mythology and Science of Early Civilizations

"שמונת הטקסטים של יצחק בנימיני, אשר אוגדו תחת הכותרת מה רוצה הגבר?, הנם טקסטים בעלי עוצמה אפוקליפטית מחזורית, המתהווה בקשיות וברכוּת, כמין פאלוס המבקש להתפצל ולהתפצל, אך גם תובע את אונו אל מול חדוות אי-הנסבלות של הקיום הגברי, נשי, ישראלי, פלשתינאי, יהודי-נוצרי.
אופי התנהלותו של מחזור הטקסטים מוביל את הקוראים אל כאוס דידקטי-חזוני, שאינו מאפשר לאיש להיוותר מחוץ להצגה, מחוץ לפיפ-שואו או מחוץ לתפילה. בעודו משתמש בשאלתו הנודעת של פרויד "מה רוצה האישה?", מפנה בנימיני את השאלה חזרה לסובייקט הגברי ומתריס ברפלקסיביות: "מה רוצה הגבר?".
סוף כל סוף מעז גבר להפנות זרבוביתו פנימה, תוך סלטות משולשות ומהופכות לצדדים, ולהביט דרך פריסקופ איבר הזִכרות העצמי גם על עצמו. אלא שלא ניתן למצוא כאן מניפסט רציונליסטי-מהוגן ונוח לקריאה המצהיר כי שחרור האישה כרוך ואף מותנה בשחרורו של הגבר ובמודעותו לדיכויו.
תחת זאת מערים עלינו הטקסט של בנימיני קונפליקטים בלתי פתירים המשתלבים אלה באלה ומתפתלים – כמין רכבת הרים טקסטואלית – בין כפירה לכינון תפילה, בין פסיכואנליזה לתיאולוגיה, בין מונותיאיזם לאימהות פאגנית גדולה. מעבר לכך שספר זה עשוי להיקרא גם כמסע שוטטות אינטלקטואלי סוחף בין הוגים שונים שהיו במרוצת השנים להורים רוחניים – פאולוס, פרויד, לאקאן, איריגארי, קריסטבה – בנימיני בונה כאן נדבך של טיעון ממשי וחסר תקנה, שבו מצוי הגבר-פרולטריון (כניסוחו) בתוך מעגל דיכוי אין-סופי, בתוך הקטסטרופה האנושית שבה הנשים נאנסות או מועדות-אינוס-תמיד, והגברים מאבדים עצמם לדעת, קורסים תחת עול הדרישה הפאלית המצויה בתרבות בת זמננו – עכשיו, כך נדמה, יותר מתמיד. לספר מצורפת אחרית דבר פרי עטה של עדי שורק. "

Macedonians have emerged from the substratum of prehistoric tribes belonging to the huge family of Pelasgians, Aeols/Boreans  and Hyperboreans (Anti, Brygii, Danuni, Kiti, Hittiti, Lapiti, Macedoni, Minyi, Misiani, Mosiniki, Pelasgi, Pelagoni, Paioni, Tiroi, Tyrseni, etc.) that lived and contributed the creation of archetypical cultures of the second millennium BCE in the central regions of Macedonian Peninsula and Asia Minor.  During their migrations these ancestral Aryan-Macedonic tribes brought with them their culture and contributed to the creation of the civilization centers in antiquity,  especially in the region of lower Danube and further toward Ukraine/Russia (as 'Aryans') and in Central Europe (as 'Veneti' and/or 'Gaul'). 
As a result of the progressive expansion of the early Macedonians during the archaic period all the other regional tribes fused together into a larger union of Macedonians. At the beginning the Orestians (modern Mkd. Gorani; Eng. 'highlanders', mountainers)  from Argo (today Kostur region, Aegean Macedonia) in western Lower Macedonia, together with other neighboring Macedonic tribes living in Eordaia, Elimeia (Kožani and Grevena), northern Timfaia (Hasia), Lynkestia, Desaretia (Lerin-Prespa-Ohrid region), Elimiotia, Pelagonia and Paionia (in Upper Macedonia) began to form the Macedonian state, the first entity of that kind and extent on the European soil.

Bo прилог на овој милениумски континуитет е несоборливото сведоштво на Јорданес од 551 г. во неговата „Гетика", каде тој многу децидно и недвосмислено го сумира овој непрекинат континуитет на Македонскиот јазик:
„...секој знае и забележал дека племињата се навикнати да преземаат (едни од други) многу имиња. Римјаните преземале македонски имиња, „Грците“ - римски, Сарматите - германски, Готите - претежно Хунски".

Hа стр.111 од првиот том на „Атласот на Светската Историја" од светски познатата едиција Пингвин читаме: „Овој Хомеров Македонски јазик (Коине) се збогатувал и постепено се развивал во модерен јазик, ширејќи се како посебен дијалект од којшто подоцна настанаа Рускиот, Полскиот, Хрватскиот, Србскиот, Бугарскиот, и други јазици, денес познати како „Словенски јазици“, засновани врз Македонскиот.“

Нo, и покрај несомнениот милениумски континуитет, Македонскиот како еден од
модерните јазици на денешнината доживеа да биде стандардизиран релативно касно, дури во 20-от век. За тоа P. Г. А. де Бреј [ R. G. A. de Bray] вели: "Со иронија на историјата, луѓето чии предци им го дале на Словените првиот литературен јазик, биле последни на коишто им беше признаен нивниот современ јазик како посебен словенски јазик, различен од соседниот српски и бугарски. Во средновековно време, Македонците биле дел од Ромејското Царство, сè додека конечно не биле проголтани од Турците Османлии во 15-от век. Поголемиот дел од нив остана под Турција сè до почетокот на 20 век, кога конечно Турците беа протерани од Македонскиот Полуостров во 1912 година. Тогаш македонскиот народ беше разделен меѓу трите (нови) соседни држави - Србија, Бугарија и Грција - состојба на работи која сè уште делумно опстојува и денес, бидејќи сè уште има околу половина милион Македонци и во Грција и во Бугарија и во Србија. Македонците, иако поделени и малку на број, и покрај тоа што беа
искористени економски и политички, сепак успеаја да ги зачуваат своите карактеристични (антички) дијалекти и култура, главно во нивните села и во помалите градови. Поголемите центри беа во претходните векови во најголем дел латинизирани, потурчени, барем површно. Нивните поети и научници, како што се браќата Миладиновци во 19-от век, Б. Конески, В. Иљоски и К. Тошев во нашево време (т.е. 20 век), како и научниците од Русија и Западна Европа, како А.М. Селишчев, А. Мазон и А. Ваилант, собрале многу убави народни песни и пријатни фолклорни приказни, богатства на фолклорот зачувани од македонскиот народ. Мелодиите на нивните песни, по убавина и суптилност, рамноправно се споредуваат со кој било на Македонскиот Полуостров, кој е еден од најбогатите региони во Европа во овој поглед. Така, Македонците, иако угнетувани и сиромашни, го сочуваа својот национален идентитет и својата
културна и уметничка индивидуалност. "

En la Antigüedad, las representaciones de amazonas fueron numerosas y relativamente variadas, gracias a los diversos mitos que de ellas existían A lo largo de este trabajo intentaré elaborar una relación de los motivos y los paralelismos, tanto temáticos como artísticos, que aparecen en el mundo griego a lo largo de los periodos Arcaico y Clásico. En este sentido, destaca el análisis de las escenas recogidas en numerosos vasos, ya que se trata del soporte mayoritario en que este mito fue utilizado como elemento decorativo; no obstante, su aparición en otro tipo de obras, como esculturas, pinturas o relieves, será igualmente tratada con el fin de intentar establecer pautas y “modas” tanto en los elementos como en las temáticas, buscando desentrañar la finalidad que este tipo de obras suscitó en el ámbito griego y en aquellos pueblos con los que éste tuvo contacto a través del comercio.

As part of the Roman religion, the prodigies represented an important role closely linked to the fear they caused to be understood as manifestations of gods with negative character. These were understood to be produced only when humans had taken any action for which they were responsible and that had angered some particular deity, must be atoned for as soon as possible based on rituals perfectly set. The Romans suffered defeats at the hands of Hannibal only understood by them as produced by the loss of the favor of the gods, and in their search to confirm there were reports of numerous miracles which were recorded by Livy.

" Those machines whose output was so great that all men might be clothed; those new methods of agriculture and new agricultural implements, which promised crops so big that all men might be fed—the very instruments that were to give the whole community the physical basis of a good life turned out, for the vast majority of people who possessed neither capital nor land, to be nothing short of instruments of torture. " (Mumford 1922, pp. 115-116, emphasis added) We grew corn at the xʷməθkʷəy̓ əm gardens this year, and while the corn stalks grew to be over eight feet high they were barren. The corn grew tall, but it was unable to bear fruit because of the northerly environment it grew in. Similarly, we grew a strain of tobacco that was gifted to the gardens by a company from the US, and while the tobacco grew tall, had big, beautiful leaves, and even began to flower, it did not mature to the point of bearing its seed pods. The tobacco grew tall, but it was unable to bear fruit because of the northerly environment it grew in. Post-Industrial society can be likened to such a plant, which grew tall from the seed—from the utopian myth—of industrial society but failed to bear the fruits portended by these myths because of the environment (the Paternalist Worldview [Barnesmoore 2017a; Barnesmoore 2017b; Barnesmoore 2017c]) it grew in.

This paper examines the evidence surviving from the east Mediterranean for developments in the technology of warfare practised in Anatolia and Egypt during the Late Bronze Age. This is a complex and dynamic period with regard to the development of military equipment, with a great deal of exchange of ideas and technology between the various east Mediterranean and Near Eastern cultures and ethnic groups. The sources of evidence for this process vary from the iconography of warriors depicted in Egyptian temple reliefs to the survival of military artefacts, and the main aim of this paper is to discuss the problems involved in disentangling ethnic stereotyping from the distinct military strategies and technological trajectories of different regions. In addition, the paper examines the role potentially played by royal diplomatic networks in the emergence and transfer of military innovations.

The Telepinu Myth is an ancient Hittite myth. Telepinu was the god of agriculture of the Hittites, people of the ancient Near East. According to a Hittite legend, the disappearance of Telepinu caused all fertility to fail, both plant and animal. In order to stop the havoc and devastation, the gods seek Telepinu but fail to find him. Hannahannah, the mother goddess, sent a bee to find him; when the bee did, stinging Telipinu and smearing wax on him, the god grew angry and began to wreak destruction on the world. Finally, Kamrusepa, goddess of magic, calmed Telepinu by giving his anger to the Doorkeeper of the Underworld.

"Una constante, cuando nos referimos a la mitología griega, consiste en que, a menudo, parece que traspasa la realidad, de manera que ambos mundos, el real y el imaginado, se mezclan. En lo que respecta a las amazonas, existían diversos mitos y, dentro de ellos, diversas versiones de cada mito que a lo largo del tiempo fueron generando, en el imaginario colectivo, una visión estereotipada de ellas y de los acontecimientos que las rodearon. En lo que respecta al ámbito económico, el comercio griego no solo abarcó todo el Mediterráneo sino que a través de él los griegos se pusieron en contacto con culturas tan alejadas de su órbita como los iberos o los escitas.

En este sentido, y a tenor de los recientes descubrimientos de numerosas tumbas de mujeres guerreras entre los escitas, sármatas, saurómatas, etc. que habitaron en las estepas rusas situadas al norte del Mar Negro, pretendo establecer una relación entre estas y la gran cantidad de piezas cerámicas que con representaciones de amazonas se han localizado en las colonias griegas situadas en las estribaciones de la costa norte del Mar Negro. Sobre ellas, hay que destacar que esta zona se ha conformado como la tercera región (tras Etruria y la propia ciudad de Atenas) en que se han localizado un mayor número de estas piezas (tras un análisis que he realizado sobre cerca de 1700 piezas cerámicas en todo el Mediterráneo). De forma que podría ser posible intentar trazar algún tipo de relación entre los motivos que estas piezas presentaban y la cercanía de dichos asentamientos a culturas como las mencionadas donde la capacidad bélica de la mujer parece haber sido importante y que quizá podría tener conexión con los tradicionales mitos sobre las amazonas.
"

http://fradive.webs.ull.es/sem/europa2.htm

El mito de Europa nos es relatado en numerosas fuentes antiguas (Homero, Hesíodo, Heródoto, Eratóstenes, Apolodoro, Higino, Diodoro y Ovidio) que abarcan tanto diversos periodos, desde el s. VIII a.C. hasta el s. I d.C., como en diversas regiones mediterráneas como Grecia, la península Itálica, Asia Menor o el norte de África; por lo que pareciere que se trataba de una historia bien conocida desde tiempos antiguos por los propios griegos, ya que el primero que la menciona fue el propio Homero, al cual seguirán los textos de otros muchos autores de épocas tanto cercanas como muy posteriores al anterior y que, a veces nos relatan los mismos acontecimientos con otras palabras o con ciertas variantes, y otras parten de la base conocida del mito para completar sus consecuencias en cuanto a las historias que se relacionan con los hijos que Europa tuvo con Zeus.

This File includes details of Sessions conducted in the year 2021 by Mythology Classroom under the aegis of Sindhu Veda Research Institute. These are scholarly works presented through online gatherings. Some of these studies are published and some are getting published.

Since the inception of democracy in the early revolution age, there have been so many issues raised from time to time concerning religion (and the Church), democracy (and the state) and how the two are interwoven together. The relationship between them has passed through stages of development, each time synthesizing into something different as the years come and pass by. Even though some argue that religion is as old as man himself on earth, there are still certain salient issues concerning people’s view of religion and the dogma it causes due to human reasoning and high thinking ability. Is the church and the state separate or equal, is one of the questions that have been lingering in my mind ever since I was old enough to think of it. In most cases, the issue of the church been separate from the state is viewed from the point that churches should stay out of politics, and that those who venture into politics should strictly do politics and maintain or keep their religious believes. This is simply thought of by the Europeans in the sixteenth century that the two cannot be interwoven together; as they think one can influence the activities of the other thereby leading to a gross, or some kind of deviation in the duties of such.

In beginning was a Word. This means: in the beginning was a Myth, and its children — we. Within the heart of ours it is our soul, in the skies it is the Moon, within our eye it is the pupil, the essence of the eye. Not the Myth had been made by us, but we were made by it.
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Ермаков О.В. Миф — душа всего. Точка в вопросе о том, чтó есть он

В вопросе о том, чтó есть Миф, люди впали в ошибку ошибок: Субстанцию, коей есть он, мнят они акциденцией — Суть формой, коркой Ядро, ничем Всё.

Upgrade your assumptions about Earth to the NEXT LEVEL.  This DVD shares profound secrets of the planetary landscapes of Earth and Venus, where we will present an overview of incredible discoveries. This is brand new territory that combines science, technology, philosophy, ancient legend, & metaphysics. We will explore the connection of geologic images to topics that address the Ancient Sumerians, the Aztec Legend of Creation, and evidence from John's Book of Revelation, with focus on UTAH. Please join us to learn about Sacred Geology and its implications on transforming our understanding of WHO WE ARE on a collective level, how to relate to our true history, and how to use the information to get others inspired about becoming better stewards of the Earth.  TRANSFORM YOUR PARADIGM.