#hominization

Uhuru’s Loo-Bat Combination-Groupie Orgies ‘Mpenzi-Jinn aka Fundi-wa-Mitaa’ Spoiled-Brat Sex-Pervet Harassments ; ‘KTN Uhuru-Onyancha’ Brokeside-Jacket Witch-Father Gay Harassments ; Aerosmith, Shania Twain & Baby Face : Prayers For Political-Asylum / Refuge.

Fw: Uhuru’s US Alpha-Male Fumblings / ‘Married-But-Gay’ Dysfunctional-Maskings and ex-President Obama Whinnings, Raila’s Date Grip-Fumblings and ‘Not-Joho’s-Wife’ Whinnings, St. ‘Kisszito’ Jaguar Cuddlings ; Prayers For Political-Asylum / Refuge From Cyclic Hunger-Torture.

Fw: GoK Jinn-Theocracy & Prehistoric Descendant Cultures Death-Cults’s ‘Elaborate Funeral Welfare Associations’ Migori Police OCS & ‘Abnormal’ Stigmatization-Defamations ; High-Priests, Psychotherapists, Witchdoctors v. Exorcisms ; Brain-Deaths: Prayers For Political-Asylum / Refuge.

There's a war in the system that we have applied to ourselves. There's a war to death. In a way, when there is no protection, and nobody is saying "this is enough or this interest for profit is damaging the community and you don't protect nothing," we become animals. We have come to the "savage" era. To the "primitive" era where the big one kills the small one.

[H]uman culture is predisposed to the permanent concealment of its origins in collective violence.

If, as a present and living member of the community the victim brought death, and if, once dead, the victim brought life to the community, one will inevitably be led to believe that its ability to transcend the ordinary limits of the human in good and evil extends to life and death. If the victim possesses a life that is death and a death that is life, it must be that the basic facts of the human condition have no hold on the sacred. In this we witness the first outlines of religious transcendence. If the mimetic crisis and the founding murder are real events, and if in fact human communities are capable of periodically breaking apart and dissolving in mimetic violence, saving themselves finally, in extremis, by means of the surrogate victim, then religious systems—despite the transfigurations brought about by interpretations of the sacred—are based on a keen observation both of the kinds of behavior that lead human beings into violence and the of the strange process that puts an end to violence. These are generally the kinds of behavior that religious systems prohibit, and it is this process, roughly, that they reproduce in ritual. […] If the sacred are nothing other than the combination of banality and nonsense as it has been variously conceived from the Enlightenment to psychoanalysis, it would never have maintained the prodigious power it has held on humanity throughout the quasi-totality of its history. Its power derives from what it has said in real terms to human beings concerning what must and must not be done in a given cultural context, in order to preserve tolerable human relations within the community. The sacred is the sum of human assumptions resulting from collective transferences focused on a reconciliatory victim at the conclusion of a mimetic crisis. Far from being a leap into the irrational, the sacred constitutes the only hypothesis that makes sense for human beings as long as these transferences retain their power.

The mimetic process occurs before the collective murder, which constitutes at once its paroxysm and its conclusion. [Freud’s] idea that a group would gather to immolate any sort of victim in order to commemorate the ‘guilt’ they still feel for a prehistoric murder is purely mythical. What is not purely mythical, by contrast, is the idea that humans would immolate victims because an original, spontaneous murder had in fact unified the community and put an end to a real mimetic crisis. In this light, ritual becomes comprehensible as an attempt to avert the real threat of crisis; the crisis would be reproduced not for its own sake but for the sake of its resolution; it would be a matter of achieving what is perceived to be the only satisfactory resolution to any crisis, past, present or future. This would resolve the paradox confronting us. There would be no contradiction in intent between prohibitions and rituals; prohibitions attempt to avert the crisis by prohibiting those behaviors that provoke it, and if the crisis recurs nonetheless, or threatens to do so, ritual then attempts to channel it in a direction that would lead to resolution, which means a reconciliation of the community at the expense of what one must suppose to be an arbitrary victim. In fact no individual victim can ever be responsible for the mimetic crisis. Only an arbitrary victim can resolve the crisis because acts of violence, as mimetic phenomena, are identical and distributed as such within the community. No one can assign an origin to the crisis or judge degrees of responsibility for it. Yet the surrogate victim will eventually appear and reconcile the community; the sheer escalation of the crisis, linked to progressively accumulating mimetic effects, will make the designation of such a victim automatic.

The breaking-in of the new illumination of consciousness that came with humanization occurred during intensive forms of common feeding. Under this influence and the after-effects of this illumination animal feeding should have been transformed into an experience of being gifted and food should have been experienced as a living symbol of the generous power granting these gifts. That version is supported—retrospectively—by the fact that feeding was an important factor of evolution and—prospectively—that in this case the high cultural importance of the human meal and the sacrament of the Eucharist would have been prefigured from the beginning. While jointly hunting or engaging in a kind of “war of the chimpanzees,” the unified group was struck by an awe-inspiring premonition in the face of the stricken prey or victim. This premonition could have gradually led to a change of behavior and to a sensitivity of the inviolability of the human person as the bearer of the mysterious presence. Actually a negative development commenced, and killing itself was more and more experienced as an awe-inspiring, fascinating (=sacred) act. This variation seems plausible—retrospectively—because of the role fighting has in animal behavior, and—prospectively—because of the all-importance of Christ’s Cross for salvation. There are no criteria for choosing between these thought experiments just listed. Perhaps it is even likely that there was a process in which both variants plus still other factors such as experiences of natural forces, cooperated in very complex ways. Since, however, we can infer nothing more precisely, this question has to remain open. The thought experiments are intended only to clarify problem areas and indicate fields n which tendencies to evil should be overcome today.