Commenti disabilitati su JOACHIM OF FIORE AND THE SECOND PYTHAGOREAN-CHRISTIAN FORMULATION. 3 July 2019 (Translated on July 9, 2019)

Note added on February 26, 2020. Here is the final proof of my thesis on Joachim as a Pythagorean and creator of the historical becoming of Human Emancipation. The seven seals refer to the seven – 7 – Planets equally conceived as forms of intelligence and with cycles of historical dominance according to a « concordia » of the times. Sometimes the number seven makes room for the number eight – 8 – since ancient astronomy considered the stars to be the eighth sky or level. Plato’s solids were used as a synthetic representation of the cosmos and reality. The various regular geometric figures can be arranged in a ascending series according to the number of their internal angles. Such a figure with 9 angles of 140 degrees each will give a total of … 1260. The date chosen by Joachim for the beginning of the Third Age. That is, a date that refers to a purely Pythagorean narrative-scientific reconstruction. The other strand of calculation, which also concerns the Joachimite transition from the Jewish Passover to the Christian Easter – Nicaea – to the Pythagorean Easter – spring equinox and new age or beginning – refers to the cycle of 19 years of Meton or 235 synodic months. But since every 19 years there is a difference of 1 h 27 mn 33 s, a full day must be added after 312.5 tropic years. Now 312.5 x 4 = 1250 or rounding numbers up : 315 x 4 = 1260. Here we have the explanation of the chronologies devised by the Abbot and depicted in the Figures pertaining to the historical trees, with the usual fluctuations which the Abbot will try to resolve until his death. The problem started at the council of Nicaea to end with the council of Trento with the new calculations presented by the Calabrian Luigi Lilio. But the model chosen by Joachim is always this one because it allows him to anchor his emancipatory narrative with Ezekiel, Daniel and obviously with John the Evangelist.

As already mentioned, this geometry, linked to Joachim’s astronomy, is also used to provide the structure of the historical evolution of Human becoming implemented in the Concordia and in the other works written by the Calabrian Abbot.
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From the Age of Pisces to the Age of Aquarius, an Age of transparency, brotherhood of Man and love exempt from any exclusivism?

The only true temple is that of Human consciousness.

 Human equality is sacred, any form of exclusivism is a crime against Humanity.

See at the end of this text « Explanation of John’s Apocalypse together with an astronomical-astrological illustration.» *

We also send the reader to the essay “In Praise of Reason and of the Secular State” in http://www.la-commune-paraclet.com/PreambleFrame1Source1.htm

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Christianity, born at the beginning of the Piscean Age, in the precession of the equinoxes, was a Roman Pythagorean attempt to pacify Palestine by removing away the archaic and pathological Jewish exclusivism by mean of scientific persuasion. From the beginning this great reform was infiltrated and vitiated by the very exclusivism that it wanted to erase. Joachim’s reformulation signaled a return to this egalitarian-scientific tradition with a clear Pythagorean origin. (1) Joachim’s work opens the door to the scientific understanding of History conceived as the general emancipation of the Human species, a secular becoming, indeed an atheist one in the sense of the intrinsic ethical equality of all consciousnesses. In Joachim’s view this was to lead to the New Order, what today would be called democratic socialism or libertarian communism. The Norman era was the Golden Age of Southern Italy and also that of the entire Italian Peninsula after the fall of the Western Roman Empire. Joachim is closely associated with this political and intellectual rebirth; he was the heir of the ancient culture of his land and of the scientific and almost secular revival that blossomed in the opulent and cosmopolitan Arab-Norman court of Palermo. Thus Joachim of Fiore became the spearhead of the First Renaissance. Joachim’s missions were essentially two:

1) Given the presence in the Norman kingdom of all the great faiths – and peoples – of that time, the new dynasty needed the creation of a narrative capable of unifying the Kingdom. In it there were to coexist multiple groups, among which various autochthonous Italians, Greeks, Byzantines, Lombards and many other peoples who, with the collapse of the Eastern  frontiers of the Roman empire, descended into the peninsula to stay there or in transit to Africa. To these were later added the Arabs and the Normans. It was therefore a question of mobilizing the most advanced elements of Western culture – monastic and secular. The project cannot be reduced to a simple Latinization because this Latinization was still in formation, although the papacy was forced to compromise with the Norman leaders by emulating, in the Peninsula, the strategic alliance previously formed with the Franks, that is to say the so-called baptism and coronation – Sacre – of Clovis. 2) The reformulation of the original Pythagorean Christian narration in a world characterized by acute divisions was based on the rebirth of culture thanks to the contact with the Arabs of Sicily. This led to the Arab-Norman rediscovery of ancient authors and consequently also to the struggles and discussions characteristic of ancient Christian circles before they arrived at the first reductive Doxa formulated in the Council of Nicea. The age of Joachim was marked by serious schisms, by the fall of Jerusalem in 1187, and by continuous wars involving the various principalities and fiefs but also the papacy. In fact, it was at that time that the increasingly temporal transformation of the papacy was established.

The contemporary appeal of Joachim’s work may seem strange with regard to the modern development of astronomy against astrology, of chemistry against alchemy and so on. The affirmation of astronomical science progressed slowly due to the obscurantist class occultation started precisely against Joachim at Anagni and then continued with the Counter-Reformation, the Inquisition and still today with the veil that continues to weigh on the origin of cults. It suffices to think of Giordano Bruno who was already much in advance even with respect to the heliocentric system of Copernicus – see, for example, his more accessible Cena de le Ceneri – or even of the New Science of Giambattista Vico who was excluded, hidden and plagiarized – even by Montesquieu –  until the acknowledgment by Marx and Lafargue. Think also of the levels reached by the early republican scientists like the great Charles-François Dupuis.

Bourgeois secularism never went beyond the alliance between the sword and the cross, “le sabre et le goupillon”. The democratization of education is recent and does not fully concern either the recruitment of the teachers or the syllabus. One of the difficulties lies in understanding the role of irrationality in History and the exclusive use that the ruling classes and their lodges have made of it to date. In his own way, Joachim tried to clean up these stables of the Augean King. A work in urgent need to be completed as demonstrated in my Pour Marx, contre le nihilisme, in particular with the banning of the deceptive and a-democratic practice of the secret, and with the development of knowledge and democracy that require contradictory and public debates.

The fact that Joachim is a Pythagorean, once said, becomes an evidence. After all, Joachim is from Calabria and the School of Pythagoras would not be understood without the ancient culture of our land, including the ancient cult of Heracles, also representative of the high astronomical wisdom linked to the emergence of the solar calendar. 12 labors for 12 constellations. A beautiful illustration which I discovered only a few days ago can be found in the books of Charles-François Dupuis, in particular A l’origine de tous les cultes, a book to which we must add the analysis presented in my Pour Marx, contre le nihilisme, that is the importance of the transition from lunar calendars to lunar and solar calendars, these then reformulated by Julian and Gregorian calendars, and the importance of Marxist theory of psychoanalysis formulated by me, without forgetting the knowledge among a few Ancients of the precession of the equinoxes with various concrete consequences symbolized by the number Pi, inscribed in the Pyramid and in other temples.

Joachim’s reformulation focuses precisely on the astronomical knowledge of the Calabrian Pythagoreans. Filolao, whose contribution was known to Giordano Bruno, was a companion and disciple of Pythagoras. He was already convinced that the sun itself was not the center of the Universe but only of our galaxy. All of Joachim’s works stem from the study of the Christian book of astronomy-astrology the Apocalypse attributed to the apostle John and from the astronomical elements contained in the Old and New Testaments – in particular the Wheel of Ezekiel, a wheel inside a wheel, which refers to the schematic rendition of the zodiac. Joachim took into account the path of the sun in the 12 constellations retained by the zodiac but also of the data provided by astronomy given the high knowledge – inherited from the Sumerians and Akkadians – of the precession of the equinoxes. As Dupuis rightly mentions, every change of astronomical-zodiacal Era was accompanied by new cults. In effect, passing from the constellation of Taurus to that of Aries – or Lamb – and then to that of the Pisces, imposed the reformulation of the dominant narratives. Even more subtle, for example, is the change of the Northern Star also due to the precession of the equinoxes which is perceptible not only in Sumerian, Mesopotamian and Egyptian myths but also in the maritime myths of the Phoenicians, Greeks and other peoples.

All the key numbers of Joachim’s intricate computation do refer, at first glance, to the methodological Pythagorean approach of science and in particular to the most important one at that time, namely astronomy. In a world dominated by agriculture and maritime or terrestrial exchanges – the Silk Road has even more ancient origins – the control of the calendar and of orientation or space was the highest technology available. They are “numbers” in the sense used by Plato in the Republic and in his other Discourses, that is in the sense of the heuristic techniques necessary to approach and eventually grasp reality, not in the sense of Ideas as such. The understanding of numbers given as concepts superior to reality itself, obviously an anti-scientific and anti-dialectic vision, results in a typical falsification of which the inventors are known, at least the most reactionary ones, like Aristotle. This notorious Greek foreigner – a metic – in Athens gave himself the mission to study in the Academia of Plato to then subvert its teaching. For example, his symptomatic criticism of the Pythagorean-Socratic Polis described in the Republic uses a typical stratagem, the falsification of the premises of reasoning to divert its conclusions. Thus Aristotle opposes the singularity of the “family” – that is, etymologically speaking the extended domesticity then dominant – to the universality of society, that is to say of the human species, therefore of human equality to be concretized as an institutional evolution in progress. An old trick. Apart from the abuse of style deliberately without content, the other trick typically dear to all modern deconstructivists like the Sophists of the past, consists in the reductio ad absurdum, thus propagating these “discourses” – windmill like – instead of the rigorous and parsimonious scientific investigations and expositions. To get away with it, not only in the media but also in the academies and universities, the incestuous class selection and the over-representation of the usual exclusive narrators are enough. Today, it is so grotesque that it suffices to look around oneself. Or to look at the productions given for academic and scientific works  … included on Joachim of Fiore …

I have already explained in my essay « Brevi appunti su Gioacchino da Fiore pitagorico » presentati alla Conferenza organizzata dall’Associazione culturale Gunesh, il 27 agosto 2016 ( in https://www.la-commune-paraclet.com/ItaliaFrame1Source1.htm#gioacchinogunesh ) the Socratic-Platonic distinction between “noble lies”, that is to say, a well-intentioned formulations aimed at the general progression towards the Ethical Good – in French Bien as distinct from Bon -, and utilitarian lies. The concord sought by Joachim falls into the first category. This concord must come to terms with the transition of the calendars, and this is precisely the difficulty that most commentators encounter. Joachim does not contradict himself, on the contrary he uses his obvious knowledge to formulate a narrative that can serve both the leaders and the popular masses, as well as the viri spiritualis, that is to say that part of the most advanced « organic intellectuals » who, in any case, remains subject to the Benedictine rule “Ora et labora » revisited in a more equitable and rigorous way by Joachim for his new florensian Order. Concordia does not mean artificial harmonization. Joachim is not so naive, he uses the material at his disposal. And, in fact, even today, we live our everyday life with this kind of harmonisation in a very practical way. Our concept of time remains luni-solar. In particular 7 are the days of the week that refer to a lunar calendar with the 4 phases of the moon and to the seven planets visible to the naked eye, that is to say the vagabond and unruly stars with the so-called fixed stars in the background. 24 are the hours of the day as the 24 Venerables who keep watch in religious mythology. The stellar background was duly organized to better grasp it: 12 are the constellations retained to ease calculation – it is an even number – but also because of the cultural inheritance transmitted by the « Chaldeans » which refers to the earlier Sumerian systems. And 12 are the months in a year. The twelve constellations held to mark the path of the sun – more regular than that of the Moon in the lunar calendar – are inscribed in a circle – or wheel – thus divisible into degrees which are to be organised into the 12 astral houses. In fact, the astrological narrative has a definite scientific astronomical foundation as can be seen from the 4 Royal constellations of the zodiac – cardinal points – which, in reality, are based on the Tetramorph. This refers to ancient scientific astronomy capable of understanding the slow motion of the so-called fixed stars and therefore the astronomical meta-cycles, in particular the precession of the equinoxes.

The four constellations of the Tetramorph maintain an almost equal distance between themselves, thus creating a reference point that allows one to organize the Sky and to follow its evolution. These 4 constellations already predominant in the Egyptian myths were taken up by the Christians who associated them with the 4 Gospels – and only 4 as various Fathers of the Church and in particular Clement of Alexandria explained. Thus Giovanni is associated with the Eagle, Matthew with the Man or Angel, Luke with the Taurus and Marc with the Lion. 1260 also enters into this category as one of the multiples of Pythagorean numbers. On the other hand, the 1000 years – which return in particular in the Hebrew texts copied from Mesopotamia and above all from the Semite-Akkadian and then Persian world etc. – do refer – in part via Meton of Athens – to the cycles of the Moon from which today we only keep the the memory of the 19-year lunar cycle that harmonizes lunar and solar calendars. Given the imprecision of the phases of the moon, every 1000 years one more month had to be added to maintain consistency. The Devil is destined to be chained for 1000 years when the last of the 7 seals is opened but Joachim knows that it is a temporal transition. He often mentions that the thousand years in question must be understood as a time interval of great duration. Therefore taking into account the transition from the Jewish week that favors the Sabbath associated with the Moon – luni-solar calendar – and insisting on the Christian week integrated in the Julian solar calendar that favors Sunday, the Lord’s day associated with the heavenly lord that is to say with the sun, Joachim considers the idea of ​​a sabbatical period in the historical becoming as the transition between the sixth and the seventh seal, after which History does not end but a time of equality and transparent human relationships begins. Marx takes up the concept again, saying that with the advent of Communism – ecclesia in the etymological sense – the Prehistory of Humanity will come to an end and Humanity will enter into its History.

Joachim’s fluctuation with respect to the transition from the sixth to the seventh seal including even an eighth, if one wants by the inter-penetration of the last two, refers specifically to the Christian understanding of the week. It was placed under the dominion of Sunday, which thus became a point of arrival and of departure, as happens with the musical notation from do to do. There is no contradiction or confusion here. Narration is only a means to convey the message in a mythically coherent way for various more or less informed audiences. The image of the Christian formulation of origin, therefore, is an attempt to create a new narrative capable of incorporating the essential elements of the old messages – the concordances of the Old and New Testaments – to bring the new message of the Third Age of equality and freedom to the fore. The utility of this presentation lies in explaining the progression towards general emancipation with the development of the 7 intelligences connected to the seven planets and to the 7 seals, which we will discuss in more details below. In fact, it is only in this way that Joachim manages to reconcile the week and the seven planets with the twelve constellations. In the biblical texts as in the other ancient astronomical representations after the 7 spheres corresponding to the planets, the door of the sky opens up, ushering into the eighth circle of the said fixed stars. The Celestial Polis – the celestial Jerusalem in the context of Christian cultural narration – is precisely this astronomical Polis with its 4 sides – the Tetramorph and its center – with its twelve gates and its divisions that Joachim clearly formulates in such a way as to leave no doubt .

His major writing on the Third Age of the Spirit Il salterio a 10 corde, in addition to alluding to the decimal system, refers not so much to the typical biblical copy illustrated by David’s musical instrument as to the old Orphic instrument revisited by Pythagoras with the scientific formulation of the Western notation in connection – heuristic use of numbers – with astronomy, therefore with the Pythagorean notation ranging from the alpha – the Moon – to the omega – the Sun – with the listing of the name of the 7 planets. It is to be underlined that David is a mythical character who never existed no more than Solomon and his Temple – a Jewish temple said to be so brilliant as to “blur the view” !!! – or than Moses a character copied from the Akkadian King Sargon. The same applies to the astrology of Daniel or to the more primitive one of Ezekiel that inspired the Apocalypse of John.

In the difference between concord and harmonization at all costs lies the understanding of Joachim’s reformulation work, always keeping in mind his Pythagorean intelligence one that placed the sun at the«  center » of the various representations, a representation also copied by the Jewish candelabrum. To reformulate a new unifying vision of Christianity – against all schisms, against the affirmation of Muslim domination in the Mediterranean basin, while taking into account the remaining Jews dispersed after the Diaspora etc. – Joachim therefore considers the most accepted formalizations compatible with his project of intellectual and ethical-political renewal. Thus he takes into account the work of astrological-religious reformulation already achieved by the Pope Gregory the Great  – a patrician from an ancient Roman family therefore one who did not ignore the sense of the first reaction that had occurred in the most advanced intellectual circles, for example that of Cassiodorus, against the spread of chaos and socio-economic and cultural obscurantism following the collapse of the Western Roman Empire. In the image of Helena, the converted mother of Constantine I (https://en.wikipedia.org/wiki/Helena_(empress) , Gregory the Great practiced an active recuperation and a Christian co-optation of pagan rites. For instance, he established Roman churches over old temples; he also established the Christmas ritual to celebrate the birth of Christ to coincide with the festivals associated with the winter solstice. Similarly he reformulated the Easter rituals according to the Julian calendar even though the logic of co-optation necessitated the perpetuation of the crossing of the two calendars – the lunar one of the Hebrew Easter and the luni-solar one of the Christian Easter focused on the spring equinox that marks the return or the triumphant resurrection of the sun with longer days. In fact, this crossing of calendars was also made necessary by the predictive imprecision of the Julian calendar with an increasingly noticeable shift of the Easter calendar from the Spring equinox, a difficulty that was not solved before the reform – also born in Calabria with the doctor Luigi Lilio of Cirò – who gave birth to the Gregorian calendar.

The question of the chronology used by Joachim to establish his concordia must take into account the joint use of the weekly lunar scheme and the reality of the precession of the equinoxes. He oscillates between the two but he stakes everything on the text of the Apocalypse of John because this gives him the key to the concord between the Old and the New Testaments; he is thus forced to combine his historical chronology with the septenary scheme. In so doing, he brings backwards the beginning of the era of Christ – from the constellation of Pisces – making it start at the presumed time of Ozia. The reason for this choice is his working out of the chronology – which we know to be extravagant – of the 42 generations given by the Old Testament, once again originally chosen by reference to numerical metamagic considerations. (2) To maintain a narrative coherence, Joachim conforms to these chronologies and therefore also uses the number 1260. The year 1260 is given in various places as the planned beginning of his Third Age.

This number is only a multiple of 7 (7 by 180 = 1260) As mentioned by Dupuis, the choice of 1260 days is also reflected in the apocalyptic imagery of the war unleashed by the Beast – the marine constellation that in Daniel, as well as in John albeit with some variants, unites Dragon, Lion, Bear and Leopard – a war unleashed for  “a time, two times and a half time” that is to say, with a time equalling one year, half of 7 years or 42 months. (Dupuis, p 202) With respect to this numerical metamagics (3) it should be noted that, in a Jewish prophecy that appeals much to American neo-evangelists, it is stated that, with the arrival of the Messiah of the Jewish people gathered in the Holy Land, only 144,000 Jews will escape the wrath of God or according to the biblical texts: 12,000 x 12 tribes. Such is the « lunatic » astrological basis of these beliefs … even in the XXI Century!

Here we see a narrative method often used by Joachim as a result of his relying on John’s text: it focuses on the appearance of Christ as a leap forward of civilization in that it abolishes and overcomes the practice of human or real sacrifice in favor of the symbolic sacrifice contained in the ritual of bread and wine, transferring to Christ, albeit with an important improvement, the overcoming of the spring sacrifice first illustrated by Abraham and Isaac.

It should be noted in passing that the victory of Christianity defended by so many storytelling Fathers of the Church, an uneducated and irrational bunch, against ancient Greek and Roman wisdom, was not taken for granted – one only needs to think of the Academy of Plato, or the School of Alexandria which was probably burned, not by the Arabs but instead by Christian monks who were as averse to science as Paul of Tarsus; just remember in this context the fate reserved to the great philosopher, mathematician and astronomer Hypatia of Alexandria, see https://en.wikipedia.org/wiki/Hypatia. As he himself tells us, Paul of Tarsus had to flee from Athens where he risked being ridiculed by the local intellectuals. It remains that the most brilliant attempt to reform the ancient world made by Marcus Aurelius was a failure. The reasons are not to be found in the Roman defense, for example with Seneca, of human universality among citizens only, but instead in the daily practice of the disdain of humanity especially that of the most humble, including the practice of slavery and human sacrifices. These were precisely the social groups increasingly attracted to various cults that were more human and egalitarian before the creation and affirmation of Christianity, for example the cult of Mithras or that of Dionysius. Spartacus’ companion whom he met on the slopes of Vesuvius was a priestess of Dionysius. I have said elsewhere that the rapid victories of Islam at its beginning towards the east and towards the southern shores of the Mediterranean Sea, were largely due to its practice of greater equality within the community of the faithful including, at the time, for women. Today too many philo-Semite Nietzscheans, servile to the worst Israeli rabbis and other associated reactionaries, and traitors to their own culture and History, typically attempt to rewrite History, portraying a warlike Islam as they themselves launch new crusades and bloody regime change as they attempt to establish a tight surveillance totalitarianism supported by an unprecedented system of repression in the modern history of (gentiles?) peoples, including political assassinations and torture under medical control !!! I leave aside here the venal catechism for the exclusive use of gentiles of the exclusive Shoah, a real crime against the memory of the millions and millions of other victims of Fascism and Nazism, two regimes also born out of Nietzschean and Rabbinical reactionary thought with all the inevitable consequences expected from the logic of exclusivism that I have emphasized many times in the past. To my knowledge the only religious book in the World that, not only defends casts in addition to the crime of the so-called exclusive divine election, but which also makes the apology of the genocide of Gentile peoples, is the Hebrew Bible: it is enough to read, for example, the Book of Kings to verify this affirmation. This type of Judaism is a real dangerous religious sect, in fact contrary to any natural right and frontally opposed to our Constitutions, to the Charter of the United Nations and to the Universal Declaration of Fundamental Human Individual and Social Rights.

Human equality is only valid if extended to the most humble and not only to a small circle, even if it be made of citizens. Here is a clearly formulated example of the often repeated position of Joachim in this regard: “… Arius offended the Only Begotten Son of God, disregarding the virtue of humility, in which, moreover, lies the fullness of any teaching” ( Joachim da Fiore, Sull’Apocalisse, Feltrinelli ed, 1994, p 293. Translation and underlying mine.) The equality wished by Joachim with his New Order exceeded the existing distinctions of the feudal world and included the equality of the sexes; like Plato’s Pythagorean Academy, the florensian Order was open to women.

In the religious myths prior to the Apocalypse, this leap forward of civilization is symbolized by the passage due to the precession of the equinoxes from the constellation of Taurus to that of Aries, that is to say of the sacrificed and resurrected Lamb. Instead, with Christ, one entered the Age of Pisces – the fish was a sign of recognition among the early Christians subjected to Roman persecution. But the zodiac does not make the difference. Joachim for his part accepted this Easter narrative – spring equinox in the zodiacal Aries – arguing in various places about the overcoming of Christ himself as an example of life necessary for still uneducated peoples, with the transition to the Third Age of the Holy Spirit. This transition would therefore also overcome the Eucharist and even the didactic figures created by Joachim himself in the Liber figurarum, the World becoming transparent to all without exception with the advent of the Third Age. Thus starting from the Apocalypse of John with his 7 Seals, Joachim can reformulate in a historical fashion the static presentation of the City of God by Saint Augustine, which simply took up the dogmatic seven days of the biblical creation. The historical development of Joachim has as its vector the development of consciousness – of intelligence and of the libre arbitre. This cognitive becoming was later taken up by Vico in his famous Autobiography as the personal fulcrum of historical becoming, what Gramsci later called the “historical block” constituted at the level of individual personalities.

In the Enchiridion super Apocalipsim Joachim alludes to the concord between 7 and 12 but it is only a hint. Obviously, we need to confront the meeting points of two calendars characterized by different cycles. He thus chose a concordance that reveals his plan for religious-intellectual reform and his knowledge of the astronomy and astrology of his time. Therefore, the key point is the Tetramorph, to which he adds a Center, and here is the number 5 so dear to the Pythagoreans. These are then related to the 5 senses. With the Tetramorph we have the reference to the material world, that is to say, to the senses. As one remembers, I. Kant, the founder of modern secular and scientific epistemology, places sensations at the origin of all knowledge. Kant takes into account the work of judgment and of logic at two levels. At the level of the investigation method, we arrive at the distinction between the singular or the particular on the one hand and the general and the universal on the other, for example the “species” without which the categories remain at the general empirical level and can only lead to general laws not universal laws. With these first abstractions, categories and species, one can therefore arrive at the analytical or synthetic “a priori concept” or, in Marxist terms, at the “concrete in thought” in a scientific exposition that has reached its end. To these 5 senses must be added 7 forms of intelligence with their graduality, that is, the 4 major constellations – the Tetramorph – plus the Center plus 7 planets, with the fixed stars in the background, according to religious and astrological anthropomorphism. Of course, also taking into account the alchemical derivations with the four basic elements, air, fire, water and earth or metals, the latter associated with the various planets.

Here we have it : 5 + 7 = 12, but this is established in a new way that opens, outside the usual astrological occultist narratives, to a cognitive science that is still very modern today – if only because it recognizes equal dignity for all forms of intelligence, considering them all equally necessary for a harmonious society .

The two keys of interpretation of the true intellectual revolution accomplished by Joachim are:

A ) his secular treatment of the narration of the purification of the soul present in the myths which nourished the Pythagorean-Christian formulation, including the myth of Er of Pamphilia  that concludes the Republic of Plato and

B ) his revival of the central message of the Platonic Academy – which reflected Pythagorean teaching – with respect to the essential distinction between the utilitarian Good and the Ethical Good (Bien as distinct from Bon in French). Plato’s Banquet shows this Pythagorean-Socratic choice well. We note that the movement of human intellectual reform initiated by the Pythagorean School was global, Buddha, Zarathustra and Lao Tseu were contemporaries. This probably refers to a preliminary work aimed at profound ethical-political changes, given the forthcoming change due to the precession of the equinoxes and to the future entry into the Age of Pisces. Joachim, the « Calabrian endowed with a prophetic spirit » as Dante wrote in his Paradise section of the Divina Commedia, the great reformer who conceived the overcoming of the use of the Socratic “noble lie” by the generalization of scientific education, will surely forgive me if I add that soon we will enter the Age of Aquarius. An Age placed under the sign of transparency, of fraternity and of Love, that is to say under the sign of the libertarian communism of the type exposed in my Synopsis of Marxist Political Economy, in the Livres-Books section of  www.la-commune-paraclet.com . The various myths of purification of the soul from the Egyptians, to the so-called Chaldeans, to the Persians – Zarathustra – to the Indians – Buddha – rested on an astronomical-astrological imagery: the souls of the Dead climb the 7 degrees of the planetary circles to arrive at the eighth circle, the last circle of “fixed” stars, which opens the doors of Heaven – just like the doors of St. Peter  -, a path which Joachim strictly takes into account albeit in an horizontal earthly rendition.

A first and crucial secularization of the process of human development is found in the work of Plato in particular in his Republic. Here the souls are made of gold, silver or iron, all of which are necessary for the harmonious working of the Republic but, with its Socratic constitution and modern education, personalities can change their nature. Or in modern parlance they can chose their vocation. There is no predestination and no exclusivism, class divisions and social mobility are strictly a function of citizen equality placed under the sign of individual and social Ethical Good. And this is precisely the renewed basis of the reform desired by Joachim and so well illustrated by the Table XII of the New Order already analyzed by me (http://www.la-commune-paraclet.com/ItaliaFrame1Source1.htm#Jaochimgunesh or in English translation in  http://rivincitasociale.altervista.org/short-notes-joachim-of-fiore-pythagorean-presented-at-the-conference-organized-by-the-gunesh-cultural-association-august-27-2016/  ) Human consciousnesses, just like the souls, pass and purify themselves, going through the 7 degrees of the intelligences based on the 5 senses. But now the process is no longer carried out by recourse to “a noble lie” but by a secular democratic process. At the center of Joachim’s Tetramorph there is no longer Christ, previously instituted as an example to be imitated, but the Spirit, that is to say the highest level of intelligence personified by the Abbot, one of the viri spiritualis elected by the whole Community and also subject to the Rule of the New Order, including the obligation to study and work, “Ora et labora”. The same reasoning must then be done for the harmony between the two Testaments. Joachim starts from the 42 biblical generations and then plays with the calculation of the generations, 30 or 70 years per generation, 70 still being an important astronomical Pythagorean number. But that’s not what matters most. Because the concordance established by Joachim is based on the alternative prevalence of the 7 intelligences, that is to say, on a cognitive rendering of class struggles leading towards emancipation; in other words, it considers the social impact of the hegemonic intelligences in the various historical epochs defined by reference to it. To understand this, it is enough to compare this scheme of Joachim – which is found in the class struggles more modernly conceived by Vico in his New Science – with the Politics of Aristotle and with its formulation of laws and the transition from one political regime to another. With Aristotle everything remains static, the cyclical changes being solely determined by internal perennial relationships that explain the transitions. The basic example remains the human cycle that goes from birth to growth to death, all conceived in abstraction from historical becoming. Idem for Aristotelian political regimes. Instead, for Joachim and for Vico, as well as for Giordano Bruno, Human history is evolutionary and the result of Human thought and actions.

For the first time with Joachim it is no longer a question of a repetitive human manifestation inscribed in the closed circle of time but of an organic evolution in tune with the becoming of historical time. The artificial circle of the zodiac – impervious to latitude because it is blissfully anchored on the equator etc. – is replaced with the astronomical becoming of time conceived as a spiral, which inspired the ascending historical “returns” or « ricorsi » of Giambattista Vico then distorted by Nietzsche et al. In fact, in the “Mystery of the Church” Figure,  Joachim presents this flow of time as a spiral that is derived from the golden Pythagorean number and prefigures the Fibonacci Arithmetic Sequence. https://it.wikipedia.org/wiki/Liber_Figurarum#/media/File:Liber_Figurarum_Tav_19.jpg . This renaissance of scientific thought in the West with a Joachim formed in the opulent and brilliant Arab-Norman Court of Palermo produced the First Renaissance. Immediately after the death of Joachim, his influence was diminished by various “Joachimite” movements exploited by the Church. This process began with the regression launched at Anagni by Innocent III, a student of Pietro Lombardo. This regression took the form of a real ideological cleansing that prefigured what would become the Inquisition. In fact, Cardinal Giulio Antonio Santori, one of those who participated in the condemnation of G Bruno and of Campanella, was appointed to head the Commandery of San Giovanni in Fiore “on 5 February 1571 by Pius V (who) appointed him commendatory abbot of the abbey of San Giovanni in Fiore, which was vacant due to the death of Ferdinando Rota, holding the post until 1583. “(https://it.wikipedia.org/wiki/Giulio_Antonio_Santori ).

We are in the context of the reaction formalized by the Trento Council. Everything was then done to cancel the Florensian abbey, which was physically abandoned, in favor of a Mother Church more conformed to the reactionary spirit of the time. In fact, immediately after the death of Joachim, the Church committed itself to the substitution of the pro status quo rhetoric of the “poverelli” – for example, Francesco di Paola or Francesco d’Assisi – to the deep desire for change and ethical-political reform championed by the emancipated Florensians. However, this regression was not able to dampen their influence which culminated in the French Revolution, in the Commune of Paris in 1871 and, in general, in the affirmation of science and secularism rightly conceived to go in tandem just as the great epistemologist I. Kant explained. Kant is one of the true Fathers of the French Revolution, as much as J.J. Rousseau and later Thomas Paine – see his Rights of Man directed against the ideology of divine right, defended by Ed Burke and by the English reactionary Tradition. Joachim like the Marxists after him knows that there are no poor but only exploited men: from here follows a diametrically opposite concept of salvation, the religious individual salvation which is always postponed to the afterlife versus collective and social salvation on Earth. Vico’s historical « ricorsi » are inscribed in an upward spiral and no longer in the closed circle of time. The scientific influence of the Calabrian Abbot is verified, for example, on Giordano Bruno as it appears from his work On Compilation, still to be studied in depth. In my opinion, Newton’s exposition on the myth of the Argonauts and then the magnificent astronomical-materialist work A l’origine de tous les cultes by Charles-François Dupuis would not be understood without Bruno’s  effort to harmonise and order culturally different astronomical and alchemical mythologies. At the political and cultural level we must insist on the importance of the Arab-Norman court in Palermo – it suffices to go to this magnificent city to realize its importance during the First  Western Renaissance. This includes the architecture that found its highest fulfillment in the florensian protocenobio of Jure Vetere. It was a very tall construction for those times and therefore the  heir to the new use of space practiced by the Arabs of Sicily and notably of Palermo. The arrangement of this reborn and in-depth architectural knowledge culminated in the perfect proportions of the Duomo of Cosenza without which – in my opinion, but it is not my discipline – the evolution of modern architecture would not be properly conceived. This evolution culminated in the synthesis operated later by Palladio, that is to say before the generalization of concrete which opened new architectural perspectives.

Ruggero II even more than Frederick II had established an almost secular mixité among his subjects, including the Arabs with the help of whom he had defeated his adversaries, including the pope. His court was the brightest and most opulent in the Western World. It had dynastic ties to Palestine – for Joachim, unlike the Cistercians and Bernard of Clairvaux, the crusades were not a priority, the only true temple being Human consciousness – but also possessions in the Maghreb, that is to say in the two main points of arrival of the the Silk Road of the time. (The long « wars of Italy », especially in the South, are mainly explained by this richness that could easily reflourish if only the South was not voluntarily suffocated by uncouthed and now increasingly incompetent, servile and xenophobic leaders. I think for instance of  the Gioia Tauro Port and of its now totally desert industrial zone that could be re-launched with the localization of the factories linked to the generalization of the 5G technology to domestic appliances. To paraphrase Cavour: “Will Calabria have to learn to do things by itself?” ) In the opulent Court of Palermo we have the beginning of modern secularism with the tolerance practiced by Ruggero II and by the Normans. An attitude found in the emancipatory scientific reformulation project of Joachim. In my Pour Marx, contre le nihilisme I had already mentioned the struggle between faith versus reason symbolized by the opposition between Al Ghazali and Ibn Rushd. This is also found, but by now in a transcended form in the work of Joachim, because he knew perfectly how to distinguish between Abelard and Piero Lombardo, obviously on a Pythagorean basis. Here is also to be found the fulcrum of Vico’s strong reaction against Cartesian thought, that is against what today could be called its positivist aspect as opposed to the logic of historical becoming. We know that René Descartes wrongly considered historical science – so dear to its modern inventor, Vico – as only worthy of the stories told by his maid …

The affirmation of the Norman kingdom changed the history of the Roman church. Initially with Constantine I the church was endowed with a spiritual mission but the emperor remained the temporal power and also the true pontiff. The first codification of the dogma at the Council of Nicaea was conceived by Constantine. The disaggregation of the western Roman empire led the church to react at first from the intellectual point of view – Cassiodorus and then the Benedictine reform of the role of the monks. With the terrible so-called War of the Goths, the Church sought political alliances, for example with the coronation, in French the « Sacre »,  of Clovis, therefore with the alliance with the military powerful Franks. The Sacre embodied the return to a new exclusivist ritual designed to establish « elected races » on the basis of « divine right » but one manipulated by the papacy, at least until the ending of this narration with the Axe of Cromwell and the guillotine. This politics of alliance did not change much with the arrival of the Lombards, the Church continuing to fight for the reorganization of the elites – Benedict and his reorganised monks  – and for new political alliances capable of preserving its autonomy.

Everything changed following an episode with incalculable consequences. (I am happy to refer to the work of a great Calabrian historian Romano Napolitano in particular his San Giovanni in Fiore monastica e civica, Laurenziana, 1981). In the year 728 a widow donated the castle of Sutri to the Church of Rome without going through the Roman Senate. Here, Napolitano notes, was born the temporal power of the Church with all its consequences, which are quite distinct form Joachim’s preferences as we know. In 741, because of the difficulties between the Christian East and West, the Pope did not ask for imperial approval for his appointment, instead he proclaimed himself Elected only by the Roman people. There followed the falsified so-called Donation of Constantine. Later, with the arrival of the Normans and their progressive affirmation in the South, the Pope retained Benevento but recognized the Normans’ conquests and titles against their recognition of vassalage to Rome. With the defeat and the loss of the Duchy of Benevento but also thanks to the intervention of the antipope Anacletus II,  the Norman King was proclaimed and anointed in the Cathedral of Palermo, the royal investiture taking place in exchange for the reconfirmation of the vassalage to Rome which lasted until the end of the Bourbons, thus transforming the Bourbon Kingdom of the Two Sicilies into the fulcrum of the Western reaction. This regression went beyond that of the Burkeans of the English Tradition as verified by the opposition to the Unity of Italy. In other words, here we have the complete opposite of Joachim’s vision that anticipated – see his poems – the allegory of Italy personified by Petrarch’s Laura, which was reformulated on the basis of the rediscovery of Ancient texts and on the knowledge of Dante’s work. Date was a good connoisseur of Joachim, in particular of the Liber figurarum.

Perhaps, thought not very surprising at that time, the Normans’ mistake was to aspire to the Kingdom of the Holy Land. This led to various defeats but, following the dynastic alliance of the Altavilla – Haute-Ville – with the Swabians and thus the German Roman empire, it also led to what became the war of investitures. This led little by little to the Reformation and the Counter- reformation. In fact, the best connoisseurs of Joachim so far – apart from Buonaiuti, Mottu and Bloomfield – are Germans, although, to tell the truth, they remain very blind, like so many others, to the Pythagorean theses, which I finally proposed, for example, in my above mentioned Conference for the Gunesh Cultural Association August 27, 2016 – See https://www.la-commune-paraclet.com/ItaliaFrame1Source1.htm#gioacchinogunesh or for the English version http://rivincitasociale.altervista.org/short-notes-joachim-of-fiore-pythagorean-presented-at-the-conference-organized-by-the-gunesh-cultural-association-august-27-2016/ , on Joachim Pythagorean, including the analysis of the Tetramorph of Table XII of the Liber figurarum on the New Order.

It should be noted that at the beginning of his mission of reformulation for the account of the Norman court, Joachim, despite the very rich donations to the new Florensian order in the very large and very rich estate of Fiore in Sila, where I was born, was not very disposed toward the « Alemanni ». Everything changed with the alliance and marriage of Constance of Altavilla with Henry VI. But in the meantime for Joachim these political events were only the expressions of a period of transition leading to his New Order that was to result from the reform of temporal and spiritual politics he was conceiving to open up the Road to general emancipation. This new order was not exactly that of the Protestant Reformation of Luther or Calvin. At the base of the cognitive and social emancipation – general emancipation – of Joachim there was « libre arbitre » or free will, a concept formulated with great clarity, in a Socratic fashion, that is, with the understanding that without it there is no possible independence of thought, therefore no possible individual or collective responsibility. In fact, according to the Rule – strangely lost – of the Florensian Order, the Abbot was a viro spiritualis but he was to be elected by the entire Florensian community and not only by the monks. He was equally subjected to the discipline of the Order, including “Ora et labora” the cardinal rule taken up from the Benedictine monks but in a more rigorous fashion. In fact, even after the conviction at Anagni, the Florensian Order forced to reintegrate the Cistercians managed to maintain its relative autonomy; in fact, at the beginning of Joachim’s career, it had been established by the Pope that the questions of escape and reintegration of the monks could not be made by diminishing the discipline of reintegrated orders. This is a testimony to the reforming spirit of the first popes who gave Joachim the authorization to proceed with his work before the election of Innocent III, a pupil of Piero Lombardo.

This election immediately made it clear to Joachim that the wind had changed and this is what prompted him to write his diplomatic “testament” of fidelity to the Church. In fact, the offensive of Innocent III and of the Church against Joachim focused on the essential aspect of Joachim’s work, that is to say, the question of the divine dialectical trinity necessary to understand historical becoming. On the contrary, the quaternity of Lombardo, exhibited in the IV volumes of his Summa had a precise objective, that of conferring human salvation into the hands of the prelates and priests set up as directors of consciences against individual free will. In this way the Church was established as a necessary temporal intermediation, postponing salvation to the afterlife. Thus began the disaster which then led to the Counter-Reformation, that is to say to the transformation of the Catholic Church into a ferocious anti-scientific and anti-Pythagorean reactionary power, in fact an increasingly exclusivist one, that is to say, a victim of this mental curse inherited from the beginning from certain rabbis, one which is reborn today with the official Apartheid of the authentically rogue State of Israel – which openly claims to establish Jews as the only elected race by rebuilding a temple that never existed but with a set of archaic beliefs always badly copied from the Sumerians, the Akkadians as well, later, from the School of Pythagoras and that of Zarathustra. This is particularly the case for the so-called monotheism. The Hebrew biblical term “elohim” is a plural form. Jewish monotheism is only a new fall into a primitive anthropomorphization of the uniqueness of the Ethical Good – Bien as distinct from Bon –  universally valid for all consciousnesses. For example, in the Republic of Plato, Socrates spoke ironically about the unruly conduct of the “gods” of the Greek Pantheon …

The proof is found in the attitude of Joachim compared to the Waldensians and the Cathars. His is not a warmongering attitude like that of the relative of the reactionary crusader Bernard de Clairvaux, Hildegard, who did not hesitate to leave her convent against the Rule in order to lead this war offensive against the Cathar peril extending to Germany. Joachim was for the power of persuasion based on science. In fact, the Waldensians were born from the fact that Waldo was soon in possession of a translation in the vernacular – which he commissioned – of the biblical text. That is, it was a reaction against a dominant ecclesial narrative that was no longer consistent with the development of the urban centers of Southern Italy and of all of Europe for that matter. The non-correspondence between the commandments read in the translated text and the dominant narrative of an increasingly materialistic and carnal church, arose in questioning, in rejection and in a reformulation, shall we say, a popular reformulation. However this happened without understanding all the astronomical-Pythagorean problems that instead took a powerful emancipatory and scientific aspect in the hands of the Calabrian Abbot, a distinction which several years later did not escape Tomas Müntzer’s understanding in his opposition to Luther’s choice against the peasants and in favor of princes.. See Marx-Engels on The Peasant War in Germany. See https://www.marxists.org/archive/marx/works/download/pdf/peasant-war-germany.pdf

Here is the crux of the reflection. The full exposition will take some time. Paolo De Marco San Giovanni in Fiore (CS)

Copyright © La Commune Inc, July 3-9, 2019.

Notes:

1) The case of the Masada zealots was not the worst manifestation of this obscurantist pathology. The privilege befalls to the more “ordinary” one of the “merchants of the Temple” with their exclusivism directed not only against the other “non-elected” peoples but also used to discriminate among the 12 Israeli tribes. This Jewish theocratic-racist pathology still worsened with the rabbinic reconstruction of Jewish exclusivism after the Diaspora, a drift already denounced by Ibn Ezra, Maimonides or Spinoza and many others. This pathology proper to the eternal usurping copyists was largely inherited from the sense of jealous inferiority that distinguished the ferocious Akkadian Semites compared to their Sumerian masters and teachers, a non-Semitic people who came by sea from the East. This local origin of Christianity is clearly stated in the 4 Gospels, especially the genealogical one of Matthew, a narrative necessarily forged to concord with the astrological announcement of the birth of a king of the Jews. The failure of this Roman attempt at pacification and normalization led inevitably to Tito’s offensive. He too was obliged, like Nebuchadnezzar before him, to re-establish the universality of the human species and of the Roman law without which no stable social order and no peace is ever possible. As a good Roman citizen, Suetonius in his The Lives of the Twelve Caesars was stunned by the fact that these people could think of themselves as “mastered of the world” … The Company of Jesus was created by an obedient schizophrenic Ignazio Lopez de Loyola to implement a bloody counter-reformation of the Church and of Western society, a mission which soon took the form of the attempted colonial Christianization of the entire globe. Very typically, the second General of the Company, Diego Lainez, was a converso from those who had surrounded Loyola from the beginning in Paris. This happened despite the rule of the “limpieza de sangre” for 4 generations – a very primitive attempt to prevent an exclusivist regression of the rabbinical type. The Jesuits became the intelligence service and repression apparatus of the papacy, in fact the most reactionary of all times, apart from the contemporary rabbis of the present rogue Israeli State and the clearly philo-Semite Nietzschean, Franquist, Fascist and venal Opus Dei. With the Counter-reformation  and the Inquisition, the conversos became the most vicious persecutors so much so as to make one think of Yeshov (http://www.la-commune-paraclet.com/ConferenzaFrame1Source1.htm#Yeshov ). But this regression could not prevent the march towards science and towards a greater social emancipation despite the bloody persecution perpetrated against Galileo, Campanella etc. or despite the murder of Giordano Bruno or of the peasant Menotti, who was convinced by the percolation of the new ideas of his time and from his own personal experience with cheese and worms of possibility of spontaneous creation against the archaic dogmas of the Church. When narratives no longer concord with facts, the World View fatally changes.

Not even with Teilhard de Chardin or with the theology of liberation were the Jesuits able to understand the necessary egalitarian-scientific foundation of the Pythagorean Christianity of origin – ecclesia means community of equals. In Western history, all the regressions took place under the sign of the return of the theocratic-racist mental pathology of rabbinical-Christian exclusivism. It still occurs today, particularly in Italy. Exactly that theocratic-rabbinical pathology that emblematically led to the assassination of Itzac Rabin and of President Arafat, therefore of Peace itself, an unforgivable crime. But one which is still aggravated by the launch of the illegal and criminal Preventive War, by regime change, and by the transformation of Palestine into a vast concentration camp, in preparation for the palestinisation of all “Gentile” peoples. And to start with of all those in Western democracies, such as the “gilets jaunes” now victims of Sharonesque repression. In so doing, these grotesque philo-Semite Nietzscheans are forgetting that these old Western democracies were born from the Resistance and will not acquiesce to any submission to the Temple of theocratic-racist obscurantism to be built in a occupied Jewish Jerusalem in the face of international law and of all United Nations Resolutions.

As expected by Joachim da Fiore, author of a mild but informed Contra-giudeos, these deadly regressions can slow down the march towards general emancipation but not reverse it. Today, less than ever before, given that modern democratic republican criticism of exclusivism, first formulated in Thomas Paine’s Rights of Man and in Karl Marx’s Jewish Question, is now more generally understood. The executioners can no longer pass for helpless victims: murderers are revealed as murderers, the Fascists as Fascists, independently of race, gender or creed. Evil needs to be eradicated from its root. It could therefore be affirmed that the last “seal” has been broken off and opened: the way to human equality informed by secular science is now irreversibly and widely open.

It would not displease Joachim’s ecumenism to realize that the Age of Pisces is about to end ushering into the Age of Aquarius, an Age of transparency, brotherhood of Man and love, thus implying the definitive obliteration of any discrimination, particularly theocratic and racist exclusivism.

2) Here are some examples of the use of this metamagic of numbers. The case of a blissfully happy scientist, Joël de Rosnay, a new Dr. Pangloss. See his Je cherche à comprendre …: les codes secrets de la nature, éd. Les liens qui libèrent, 2016. It is quite obvious that the Gold number and its variations explain little and that reality responds much more to the violation of symmetry or of ordered series; which on second look appears as an opportunity because there would be no evolution without it and the world would be very boring. The Marginalist economist Alfred Marshall was obviously wrong when he affirmed that “Natura non facit salta “. Like many scientists imbued with their own method, he does not hesitate to talk about “labor value” without knowing a single word about it. We are all familiar with this typical imperialism of the so-called hard sciences. Marx said of this illogical expression that it was a “yellow syllogism” whereas one must instead speak of “exchange value of the labor force”, a distinction without which one cannot grasp the genesis of profit. For the economic discipline conceived as a science and not as a vulgar class narrative, this constitutes the heart of the fundamental question of the social redistribution of profit and of the gains coming from productivity growth. But, of course, one can talk about what one thinks and likes when one is a  renowned scientist. Here is the result: “The contract of employment today contains the logic of growth and expansion in a matrix with two entries. The traditional rules of unity of place, time and function block the rise of the digital economy. But if you can work remotely, you can also work in chosen time, perform different activities simultaneously or sequentially, of a different nature, as perfectly understood by the generation of freelancers and slashers. Chosen work, chosen working-time … “ (p 110; translation mine.) In short, what the Americans themselves call gig or shitty jobs, or the comfortable factory with no physical factory and no workers’ organizations …. For instance, Uber, a leading taxi company, does not own one single taxi and works solely with modern “collaborators”, not with archaic wage earners. Of course, these collaborators are not invited when dividends are distributed to large shareholders. The rest is of a similar flour and allows the praising of hyperhumanism as rhetorically opposed to transhumanism. We have nothing against the progress of science or against the massive introduction of robots and AI as long as they are accompanied by recurrent cycles of Work Time Reduction within the framework of a labor legislation enforcing full-time contracts as the norm. Remember « The Island of Dr Moreau » ? (https://www.youtube.com/watch?v=9TBEMCl3f6A ) Apart from the online control of workers subjected to the micro-Taylorism that accompanies Monetarist neoliberalism, we would like to know how this great scholar does explain the genesis of profit with the matrix he likes best? But in his defense, he practiced surfing in good company, so everything was not lost.

Here is another case of a pitre whom the French Grandes Ecoles – at that time … – did not want and who therefore took refuge in the United States where the grotesque over-representation opened wide the doors of the universities to him: I want to talk about Mandelbrot, another one who sought “the equation of god” – no kidding … – and who took fractals for a scientific version of the idea of ​​monad, at least in the theocratic version – if you will, in the falsified version that Leibniz offered in his Monadologie based on the reversal of G. Bruno’s monad which equally informed Spinoza. Then he tried to reconcile everything with his so-called fuzzy logic. As a result, this pitre added another  layer to Bachelier’s work that Henri Poincaré had discarded, as Jean-Paul Sartre later did with Camus – whom as he said was unable to ” stay the course ” in philosophy. Specifically, Mandelbrot took the empirical data of the Dow Jones of hard facts to which he applied the theory of chaos! Too bad for Koyré’s warning against what he called “Baconian empiricism”! But he does it by hiding behind a pseudo-“mathematical” formal apparatus, a trick that allowed him to revise his alimentary books from time to time without ever mentioning that he had always been wrong. As a matter of fact, for the same reason as Black and Scholes et al., and the LTPCM; you will remember that these used a model left unrevised since … 1968, despite the growing financial deregulation! But every beginner knows, or should know, that prices are not exchange values, and therefore understand that this pitre had no scientific means to grasp the gap between the two nor to understand the genesis of profit or the logic of issuing the money and credit, keeping in mind that the two are distinct, something which no bourgeois theory can comprehend.
We can continue. For example, the pitre which Wittgenstein could not stand, but who thought he could overturn the meaning of Turing’s work in order to block the road to science, namely the creator of the incompleteness theorem, Gödel. I have demonstrated the usual and banal subterfuge used for his pseudo-demonstration : the falsification of the premises of reasoning. So much for auto-reference, all Cretans cannot be liars everywhere and always: they simply would not have survived as a group (or rather as a “species” in their necessary interactions with one another and with Nature.) Similarly Zenon’s paradox confuses the abstract point with the concrete point materially defined in space. But chattering classes need motives to chat being well-paid for the task …

But it is not always a matter of falsification ideated for the use of the masses, sometimes the narrators end up victims of their own “pedantry and donkishness” – to quote G. Bruno – despite the warnings of Nietzsche in Thus Spoke Zarathustra – Hi-han ! exclaimed their syphilitic Grand Master in this context as a warning call. Here are two examples: A) meteorologists who enjoy the most powerful computers in the world, but nevertheless remain gullible subjects of the Lorenz butterfly theory, despite the first page of the vectoral calculus in which we learn that two opposing forces of equal power simply cancel one another. Fortunately, they now enjoy the visual support of satellites, which provide us with not always reliable forecasts for a few days … Notice, by the way, that every time a satellite or a probe comes close to a planet or to a meteorite, etc. , everything must be quickly revised without anyone ever asking the question of why these deplorable theoretical failures. And we won’t talk here of super-suzy nor of the probabilistic representation of the atom’s electrons in an epoch in which the trajectory of photons have been tracked as well as those of clouds of electrons … B) Similarly the intentional and angrily evil IPCC-GIEC typically arrogant when it demands deference to the authority (which one?). But above all the staggering number of gullible believers that a climate warming is underway – or after correction a mere climate change – a phenomenon mainly attributed to the anthropogenic release of CO2 – which on the contrary is beneficial for vegetation and is even demonstrated to act as a vector for self-regulation. We are not dealing here mainly with young and well-intentioned students. These are already subjected to gratuitous police violence for their determination to ask for more secular and accessible and free national education. Their fate is to be hated soon by their manipulators because they will never be able to accept the hateful Israeli Apartheid for a simple reason of mental hygiene and of human and moral decency – if not of Constitution and Natural Law. The more so because they are prone to ask for an ecology compatible with Human equality, including with regard to the “ecological footprint” of every person. I send the eventual reader here to the Ecomarxism category of my site http://rivincitasociale.altervista.org

3) Much nonsense was and continues to be uttered on the so-called gematria or numerology. The good and dubious Rabbi Scholem, who belonged to the old oral school, asked which one to trust given the existence of various numerological systems. In fact, as I discovered, the secret lies in the fact that the ancient Sumerians used their cuneiform letters as numbers. Which could also lead to etymological developments in the context of their specific culture. But these developments, if valid to a point within a linguistic area – Aryan, Indo-European, Semitic, etc. – are, by definition, not universal nor imprints of divine or occult meanings. This happened, for example, with the creation of the literary national languages ​​starting from the so-called vulgar languages, for example with the group La Pleiade in France – G Budé, Ronsard, Du Bellay – or with Ludovico Ariosto one of the main creators of my sweet mother tongue with which I perhaps take too much liberty, apart from the Constitution of the City of Siena the first official text written in Italian.

xxx

*) « Explanation of John’s Apocalypse together with an astronomical-astrological illustration.» 1) Explanation from Charles-François Dupuis taken from his A l’origine de tous les cultes ((https://fr.wikisource.org/wiki/Abr%C3%A9g%C3%A9_de_l%E2%80%99origine_de_tous_les_cultes ) It is anyway a pity that Dupuis considers only the annual course of the sun in the Sphere of the Stars organized by the 12 constellations, even though he knew he had to do with a luni-solar calendar. The illustration of the role of the Virgin that we reproduce below shows a clear anteriority of the lunar calendar. In analyzing the mythical role of the Pleiades, Dupuis mentions their position a few centuries ago. Everything is much simpler with the softwares available today. This does not detract from the extraordinary erudition and insight of Dupuis’ analysis. Furthermore, this type of astronomical-astrological analysis is fully convincing only when it is based on my theory of Marxist psychoanalysis demonstrated in my Pour Marx, contre le nihilisme (2002) available in the Livres-Books section of my old site www.la-commune-paraclet.com and in particular the second part. This was partly translated into English in the Livres-Books section of the same site.

(My translation) “What do we see here as soon as the temple of God is opened? With the Holy Ark, we see a woman dressed in the sun, who has the moon under her feet and a crown of twelve stars over her head; she felt the pain (p 177) of childbirth and in its wake was a large red dragon, the color of Typhon, who wanted to devour the child who was about to reign over the universe, namely, we see Isis, pregnant with Orus or the Sun, to which the principle of darkness Typhon wants to wage war, but which is soon overwhelmed by the power of the blood of the Lamb or Aries, the place of the exaltation of the Sun and the sign under which the God of Light takes his empire back, making the day’s triumph over the night. In the last analysis, this is the meaning of this chapter. Here’s how it begins. «There still appeared a great wonder in heaven; she was a woman dressed by the sun, with the moon under her feet and a crown of twelve stars over her head. She was pregnant, and she screamed as if she were in labor and felt the pains of childbirth. Another prodigy appeared in the sky. A red dragon, which had seven heads and ten horns and seven tiaras on its seven heads. » All these images, as we see, appear in the eyes of the initiated in the sky. It is therefore also in heaven that we must seek them. In fact we see in the East, in this period of spring, in addition to the Vase, a woman, who immediately follows a Serpent or a Dragon; the same that, in another place of this work, we used to explain the introduction of evil in the world. This woman is, as we have already said, the constellation that, at midnight, announces the renewal of the Luni-Solar year on December 25th. This is the reason why it is accompanied by two Stars, whose beginning of the revolution, from the Winter Solstice, was fixed by its ascent. It was therefore the Goddess who presided over the year. This is, without doubt, this symbolic woman used by the Egyptians, according to Orus Apollo, to designate the year under the name of Isis. The Egyptians, who wish to designate the year, paint Isis or a woman: but Isis is the name that Eratosthenes gives to the Virgin of our constellations. It is not surprising, therefore, that the Constellation, which announces the increase in the start of the year, was taken as a symbol of the year itself. (pp. 178-179)
The Priest, or Hierophant John, has thus preserved to his mysterious woman all the characteristics that mythological antiquity had given to the Virgin of our Constellations. These features were perfectly known; for there is no other constellation, according to Theon’s observation, on which so many fables have been made. The reason is simple: it presided by rising up at midnight at the opening of the solstice year; and, three months later, at the spring equinox, when it gets up at 6 pm or early in the night. These connections with the two main periods of time made it play an important role. Add to this that its heliacal rising in the fall also announced the beginning of this season and the withdrawal of the sun. He had to be an important character, under the name of Isis, of Ceres, etc. ” (P 187) 2) Here is a beautiful visual illustration that can be found on Youtube but which must be accompanied by the previous reading of Dupuis’s scientific analysis mentioned above, unless you want to interpret the end times as the end of the Age of Pisces : “Le signe de l’Apocalipse 12: 1 apparaîtra en 2017 !” in Https://www.youtube.com/watch?v=xIy6qP0SmL4

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