Threesology Research Journal
A New Communism
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Preface: A New Communism Preface page 2 Preface page 3

Communism and Societal Collapse

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However, the foregoing list does not explicitly tell us what references were used by the German peoples before they even recognized themselves as the German people, to describe solar (and let us add lunar) events. While we can speculate that there must have been at one time long ago, a single reference, that was followed by a double reference such as light and dark or day and night, can we use the origin of the German usage for the words dawn, noon, and dusk as a general indication of when the three phases or moments of the Sun came into being, though perceptions often preceded labels? In any, someone might want to pour over everything of Marx's and list the number of times Marx made a reference to a specific time of day or night to establish whether or not there is a pattern.

  1. Dämmerung- (dawn and dusk): From Middle High German demere, from Old High German demar, from Proto-Germanic þimistraz. Dämmerung
  2. Mittag- (noon): From Middle High German, from Old High German mittitac, compound of mitti- (see Mitte) and -tac (see Tag). Cognate to Dutch middag. Mittag
  3. Nacht- (night): From Middle High German nacht, from Old High German naht, from Proto-Germanic nahts, ultimately from Proto-Indo-European nókwts. Akin to Dutch nacht, English night, Danish nat, Gothic (nahts). Nacht

In English:

  • The word "dawn" is said to have originated in the 12th century as a verb and in the 1590s as a noun: Etymology online: Dawn.
  • The word "noon" as a noun originated sometime in the mid 12th century, though from the 17 century to 19 century, noon sometimes also meant "midnight" (the noon of the night). Etymology online: Noon
  • The word "dusk" has variations taking place from the 12th century to the late 14th century. Etymology online: Dusk

Irrespective of our word usage to the three events of the Sun, the fact that their realization came before the onset of Marx's ideology, though some readers may think that my excursion was not necessary; indicates that not only the specific ideas but the three-patterned cognitive activity is documented. Aside from the antiquity of the Yin and Yang dichotomy in Chinese, we do not have a clear recorded entabulation of the cognitive patterns used by Indo-Europeans, though some attempt might be made by collating the recurrence of activities found in the types and shapes of artefacts such as triangular-shaped tools, cave etchings, etc., as sparse as they are in some circumstances. In most instances it is like trying to tell a reader that the cognitive assignments of perception amongst animals, insects, aquatic life forms, etc., are exhibited in their behavior, but the lack of most researcher's ability to create a composite association of such behavior and then align it with the idea of symbolic gestures, is taken to be too speculative. However, is it not a sort of language being spoken when we survey the repetitions of human behavior? While we may not understand the language and may in fact misinterpret what is being "said" by a given behavior, it nonetheless has a generally unspoken meaning... but still displays a cognitively linked association, even though some life forms have a very small brain and rely mostly on very primitive biological functions investigated by chemists whose illustrations of recurring chemical and basic biological activity is not labeled a language, much less linked with a type of cognition.

With respect to symbolic language being used to illustrate human cognition, we may find the following humorous, but it is nonetheless constructive:

An example of symbolic languages related to human cognition

It is a situation in which those who claim that there exists an "intelligent design" that, for them in their rationale, explains circumstances better than assigned scientific theory; might want to take exception with and extend their argument to include the notion of a "designed intelligence", which includes a designed lack thereof, with the word "design" being the operative statement though many of use a substitute such as "pattern" or "form" or "formula" or "track," etc. The notion of an intelligent design begs a representative dichotomy of designed intelligence as well as a designed lack thereof. Yet, what is the design? Is it one which can be assigned a numerical system of labeling and be charted as one does a child's dot-to-dot game? Though philosophers have well noted the recurrence of monads, dyads and triads, as well as monads, dichotomies and pluralities, the assignment of both of these expressing a pattern-of-three is not customarily viewed as a recurring cognitive pattern to be found in multiple other subjects, in different forms and labels, as well as in short, medium and long expressions such as Marx's three stages. Just because a person writes three length books does not mean the overall pattern of cognitive expression has exceeded a pattern-of-three. Likewise, just because the third term is assigned a different value such as plurality or five does not mean it has escaped the three-patterned design being used in multiple other subjects with their own vernacular and symbology being attached. Even absences and substitutive patterning or lack there of is part of the overall patterning process. For example, the presence of three stop codons in amino acid activity is a design, though we do not claim it as a particular individual's cognitive pattern.

For those having chanced upon this page without reading any former ones, let us review:

With respect to the "five" representing a three, we find an instance in the Pentadactyal Limp idea. The "Penta" refers to five fingers and five toes as a recurring pattern of occurrence in multiple life forms but it also pays reference to the third structure, with the first being the single upper bone, the second being the two middle arm or leg bones, and the third being the five digits called fingers and toes as illustrated in the following image I used to describe a link to human thinking and social structures involving three classes:

I call this the Standard Cognitive model because it is used in multiple appliclations

Examples of the Pentadactyl limb structure found in multiple life forms

If we look at the three phases of the Sun (or Moon if one has an inkling to do so), we can see a 3 X 3 configuration of associations as well:

  1. Dawn- morning (or post dusk), mid-morning, late morning (or before noon)
  2. Noon- before noon, noon, after-noon (or early evening)
  3. Dusk- early evening, evening, late-evening (or pre dusk)

In several cases I have encountered the need to ask what someone meant by a given expression, to the point of asking for a numerical (exact time) reference. Not everyone says what another might think they mean. The same words can be used differently not only by different people, but the same person on different occasions since a given word or phrase may be used as a general or "ball park" term to express a multitude of ideas and/or feelings. For example, if I say many people are inclined to put ideas into groups of three, whether they are aware of it or not, some people might readily agree while others will want an explanation. Yet, the point in the above digression into a bit of language regarding the what can alternatively be described as "moment," "phases," "periods," "moods," "intervals," "divisions," "slices," of the Sun and Moon... as well as seasons, etc., is to illustrate that the connection I am making with Marx's ideology can be outlined in an enumerated referencing pattern which illustrates correlations that highlight a developmental sequence being exhibited for a long period of time. As if his ideology was expressing a collectivity of consciousness spanning many generations. One from an antiquity, another centralized on his own psyche, and the third as an inter-mixed cumulative projection... like an Hegelian dialectic. The former, the present and then the proposal for some future conclusion that the idea of Communism can bring about... only that his three steps are a cumulative primivity themselves in that they all involve the presence of some sort of Capitalism, and do not represent a developmental sequence beyond the usage of Capitalism.

We have a pre-Capitalism stage, the present Capitalism stage (or era), but no actual Communist ideology which expresses a development in a post-Capitalism stage (or era). Hence, Marx's outline of history did not accurately include itself in his equation. Whereas he was conscious of Hegelian Dialectics, that is, the usage of three items to embellish a dichotomy, he did not conceive of his three phases idea as a representation of an embellished dichotomy itself.

One type of historical timeline for Communism may be illustrated by three central figures with an added singularity:

  1. Karl Marx (1818–1883) Subsequent political philosophers embraced variations of his views, such as:

    ...It is conceded that "these measures will of course differ in different countries," but in the most advanced countries they "will be pretty generally applicable." No matter the variation in means, and it appears these variations would be modest ones, the goals remain the same: "to wrest... all capital from the bourgeoisie, to centralize all instruments of production in the hands of the state... and to increase the total of productive forces as rapidly as possible." (Dialectical Marxism The Writings of Bertell Ollman)

    (Little did Marx realize how 'unmodest' the variations would actually be, since so many millions were killed.)
  2. Vladimir Lenin [Vladimir Ilyich Ulyanov] (1870–1924)) He embraced the idea of the need for revolutionary socialist politics. (Subsequent leadership chose the (labeled) dichotomously opposite view of a Soviet-styled democracy.)
  3. Joseph Stalin (1878–1953) He embraced the idea of the need for accelerated development of industrialization. (That subsequent leadership chose the dichotomously opposite view of a paced development.)
    1. Mao Zedong (1893–1976) He embraced the idea of the need for a Great Leap Forward (That subsequent leadership chose the dichotomously opposite view of a slow pace.)

The above grouping of three confers a 3-to-1 ratio timeline of development wherein Mao Zedong completes this profile. The timeline represents how primitive the ideas of Communism actually are, and not merely how primitive in its thinking processes humanity remains in carrying out what Marx's simplistic 3-phase recital comes to be interpreted as in naive and malleable minds that perceive inequalities and expect changes to occur as Marx outlined... as well as for the reasons Marx outlined, within the timeline dictated by their own youthful exuberance and impulsiveness. It is a theme that Marx saw, was influenced by, but did not recognize in himself; though the contour of his mind along an adolescent form of introspection nonetheless projected into his ideology... for which the world has paid unnecessarily dearly for in loss of life and the application of Communist variations embodied in all flavors of the many phony Democracies and Socialisms that have been and remain in practice. In addition to the triune (Id, Ego, Superego) from psychology, I saw another triune I hadn't seen before - Extrovert, Ambivert, Introvert are part of the 3-stage primivity to be outlined. Analogously, it is like those who speak of a third eye enabling them to have a vision beyond the normal two eyes, but the alternatives being provided are mere embellishments of a two-sighted person convincing others they have some superior vision when they actually have not achieved a third eye view. They want to. And they describe their philosophy in terms of this allusion, but it is a self-made fabrication. It is an illusion which can become used by others as a delusion, as in the case that Marx's ideas have been. Marx's three phases are like three different expressions being used from different vantage points to describe the same moment, which in the case of Marx, can be interpreted to mean the noon hour, though he and his followers were imagining themselves to have reached the late night/early dusk prior to a New Dawn, A New Day, A New Age. Yet Communism is but another flavor of Capitalism re-packaged, fitted with a new Title, and represents a differently styled bait-and-switch economic tactic... all the while being embellished with the word "scientific", as if we are to overlook the roots of science from its ignorant beginnings and that each age thinks its ideas epitomize a truth, an insight, a final culmination of wisdom that no future age can improve upon. Because the human mind gives us evidence for routinely constructing patterns-of-three formulated ideas, and then to triple these, it behooves us to examine the three phases of Marx as if they are but one set, or even the second set of three in need of a third set. Since there is ample evidence to show that humans have a predisposition towards constructing three-patterned ideas, logic dictates... nay, a "scientific" approach demands that we analyze Marxian ideology with the same purported rigor he claims to have used in developing his views. Be it called Scientific Socialism or Scientific Communism, these are but the other side of the same coin of Capitalism, with a different motto, a different emblem, a different inscription in a different language perhaps, but nonetheless have the same underlying currency of exchange differentially valued according the dictates who are empowered to hold the purse strings and endowed with the ability to not only name the coin, but whose face and what monument is to be adorned to help persuade the public they are living under some appreciably better rule, but nonetheless experience a Janus-faced character even though cultural practices create a mood of inebriation which does not permit them to easily obtain the necessary sobriety to recognize the dichotomy being played out in the presence of some outlined trichotomy, such as in the case of Marx's three phases or the hypocritical three branches of the US government that routinely act as a singularly egocentric infant or a dichotomously branded politically described adolescent form of sibling rivalry.

While some interpret Marx's views the work of a genius and as a continuation of the ideas espoused by the far reaching perceptions of others in the past, it is not routinely considered that his presumed genius is an expressed artefact of antiquity as well. While some ooh and aah and generally marvel over that which was created by those in the past, as they do with Marxian ideology, they are dumbfounded when that which they are interested in is suggested as being a relic appropriate for a past place and time but must be viewed in the context of itself be that fashioned by a consciousness of primivity. His ideology derides both Capitalism and slave-labor but never actually moves beyond it except by way of an allusion to some great Utopic idea which is itself supported by the very same institution of labor and Capitalism but with a different name, a different identity, yet the same underlying primivity of allocating for itself a preeminence of practice that is defined in terms suggesting a difference, but is merely the vantage point of looking at the same conditions in a different way.

With respect to Ancient Egypt and its orientation to solar worship, along with the description of three gods related to the Sun's three moments (Horus (morning) - Ra (noon) - Atum (dusk)) let me in passing that three seasons were observed, based on the cycles of the Nile river:

  1. Akhet - the inundation (June-September): The Flooding Season.
  2. Peret (October-February): The Growing Season.
  3. Shemu (March-May): The Harvesting Season.

Source: Ancient Egypt

  1. The second being related to a projection of his own state of mind and emotion; his own psyche.
  2. Thirdly, a description of both within the context of his primary interest and associated vocabulary during the time period in which he lived.

Let us look at descriptions of solar and lunar worship because some readers may not appreciate how the effects (even mere sighted presence) of the Moon and Sun have affected human consciousness on a cultural level that is passed down from one generation to the next and often becomes symbolically referred to in ways which later come to conceal the original connection, though a connection nonetheless remains:

Moon Worship (refers to ) adoration or veneration of the moon, a deity in the moon, or a personification or symbol of the moon. The sacredness of the moon has been connected with the basic rhythms of life and the universe. A widespread phenomenon, appearing in various eras and cultures, moon worship has engendered a rich symbolism and mythology.

The moon is viewed in terms of the rhythmic life of the cosmos and is believed to govern all vital change. The cyclical process of disappearance and appearance of the moon is the basis of the widespread association of the moon with the land of the dead, the place to which souls ascend after death, and the power of rebirth. The lunar governance of this cycle likewise leads to association of the moon and fate.

The mythology of the moon emphasizes especially those periods when it disappears—the three days of darkness in the lunar cycle and eclipses. Both are usually interpreted as the result of battles between some monster who devours or slays the moon and who subsequently regurgitates or revives it. The interregnum is interpreted as an evil period necessitating strict taboos against beginning any new or creative period (e.g., planting or sexual intercourse). In some areas loud noises are part of a ritual activity designed to scare off the moon's assailant.

Lunar deities, gods and goddesses who personify the moon and its cycles, are comparatively rare. In primitive hunting cultures the moon is frequently regarded as male and, particularly in regard to women, is understood as a preeminently evil or dangerous figure. In agricultural traditions the moon is usually regarded as female and is the benevolent ruler of the cyclical vegetative process.

Source: "moon worship." Encyclopædia Britannica Ultimate Reference Suite, 2013.

Marx described three necessary phases toward achieving his idea of utopia: (Abbreviated here from this resource: How Communism Works)

  1. Phase 1: A revolution must take place in order to overthrow the existing government.
  2. Phase 2: A dictator or elite leader (or leaders) must gain absolute control over the proletariat, (otherwise described as the working class.)
  3. Phase 3: Achievement of utopia.

Another perspective of cited Marx branded stages involves three which occurred prior to the idea of modern Capitalism which is said to have begun its emergence in the sixteenth to seventeenth centuries, and three after Capitalism had begun, as can be interpreted from the information culled from this page: Marxist Stage Theory. While the page from which the information is taken has lumped all the stages together into a sequential enumeration, dividing them is important, as will be noted later on.

  • Three pre-Capitalism stages:
    1. Stage 1 – Primitive Communism: Men performed the same economic function – hunter gathering. They worked together in order to survive. There was no private property and there were no classes. Eventually the most successful hunter gatherers gained power and control over the others.
    2. Stage 2 – Imperialism: The strong man ruled. He began by owning all the land but when threatened by outsiders, he would grant land to others in return for military services. A new land-owning aristocracy was therefore created.
    3. Stage 3 – Feudalism: (Flourished between the 9th and 15th centuries.) Land was owned by the aristocracy who exploited the peasantry who worked it. There was a surplus of food which the aristocracy sold to others – creating a class of merchants and capitalists who wanted to share political power.
  • Three Capitalism stages after its initial emergence:
    1. Stage 1 – Capitalism: The wealthy merchants and factory owners (bourgeoisie) obtained political power and exploited the workers (proletariat). As the proletariat became politically aware they would rise up and overthrow the bourgeois government
    2. Stage 2 – Socialism: There would be a dictatorship of the proletariat as workers' organizations re-distributed food, goods and services fairly according to need, and profits were shared by all. The middle classes would come to understand that equality was superior to private ownership.
    3. Stage 3 – Communism: Everyone would join together for the common good. Money and government would no longer be needed and society would be class-less. As all countries reached this stage the world would become state-less and competition and wars would cease.

What is missing is an idea that describes three stages past Capitalism, since Capitalism is so often defined as an evil... though in actuality, Capitalism is merely a tool that can be very helpful and it is often those who are wielding the tool of Capitalism which create so many problems for the worlds varied populations. Communism as it is presently understood is part of the three-part sequencing and needs to be supplanted... be evolved beyond by what I will describe as another three-phase sequence of development, since it is so often necessary to be able to see past one's goal in order to acquire a greater comprehensive perspective... a more holistic appraisal of the possibility of achievement that might otherwise be narrowly defined and cause a stagnating approach at using alternatives which might be denied by both literal interpretations and applications of intended directions that may well have to be altered because human vision routinely limits itself by embraced dogma because of harbored insecurities which hang about the consciousness of humanity like vestigial organs. Thus bringing to mind the useful metaphor that the human mind, like feelings, and physiology as well as that to be seen in biology such as genetics; can retain primivities for which humanity has neither any further usage of, and can sometimes creating disabling conditions, like for example a ruptured appendix.

Unfortunately, the majority of Communist-oriented individuals are wholly preoccupied with the traditions of ideas and ways in which the information is catalogued and presented, they get bogged down and are left with little ability to widen their world-view perspective that provides an enlarge sense of a post-Capitalism appreciation, since current models of interpretation, based on old models of organizing the material, prevent a person from exploring an expansive consideration that what they are dealing with are embellished dichotomies which give the impression of a third step, but that the presumed third step— in this case, Communism following Socialism and the present forms of Democracy branded Capitalism, is but a false trichotomy of achievement. Like the embellished dichotomy of Hegel's Dialectics presented as three moments:

  1. The first moment —The moment of the understanding— is the moment of fixity, in which concepts or forms have a seemingly stable definition or determination.
  2. The second moment—the "dialectical" or "negatively rational" moment— is the moment of instability.
  3. The third moment —the "speculative" or "positively rational" moment— grasps the unity of the opposition between the first two determinations, or is the positive result of the dissolution or transition of those determinations.

Alternatively, these three "moments" are sometimes identified as a form of . It is referred to as a kind of logical argument, but can also be simplified with a basic expression of arithmetic such as 1 + 1 = 2. And yes, please note that the end result is "2" and not three, though three variables are being used. This describes all 3-part syllogisms as well as Hegelian Dialectics. It is the illustration of what I referred to as an Embellished Dichotomy, just as the legal phrase "To Tell the Truth- The Whole Truth- and Nothing but the Truth", is an embellished singularity. All of them are using three variables, or parts, or divisions labeled as separate items, but actually function as either a dichotomy or singularity, in these examples. Another type of embellishment involves the usage of plurality, such as in the case of citing the above stages of Marx as being six stages instead of defining them in groups as I have done, in order to highlight the presence of two groups of three, and not three groups of three; which can assist us in making the needed determination that a third set of three are needed for a more comprehensive portrayal of an advanced formula of Communist ideology because the present one is itself part of the primivity that Marx attempted to extol as having existed in an historical and "scientific" analysis of human social development involving economic struggles.

However, I need to step back a moment and recreate Marx's three phases in short hand, in order to reveal what I think represents the phases as being illustrative of three characterizations of primivity, which can be identified as:

  1. Resembling ancient German culture-bond solar mythological influences.
  2. Projections of Marx's own psychology.
  3. Marx's own era-specific uses of these two unrealized influences within the parameters of his predominant interest and vocabulary.

The usage of the word "moments" by Hegel and "Phases" for Marxian ideology is rather fortuitous, in that with respect to solar mythological considerations, both these terms relate to dawn- noon- dusk; each being at one time or another described as moments or phases as well as various time-related labels.

With respect to Marx's 3 phases, let me make some correlations:

  1. First Phase- Revolution
    1. 1st phase related to the Sun: Dawn (i.e. the "dawn" of a new Age, new government, new Sociology,, etc., or a Renaissance, a rebirth, a revival, realization)
    2. 1st phase related to Marx's own psychology of self and perhaps others with a similar behavioral expression in his era. by way of projecting his own adolescent-like rebelliousness into his ideology.
    3. 1st phase related to Marx's ideology by way of a projected application of his own behavior through the medium of his primary interest and dominant vocabulary. If he had a different interest which provided a different vocabulary, we may or may not have paid witness to the same events with different words applied in different subject matter. Then again, we do not customarily hear nor read about social conflicts occurring in science, though about religion we sometimes do.
  2. Second Phase- Control over working elements.
    1. and phase related to the Sun: (The generally described middle of the day called "noon"; i.e. where one attempts to control their behavior against a rising tide of overhead heat, by exposure (or seeking it out for a suntan)... to control how the Sun works at different periods and can best be used); to assume control by those who can best harness the energy.
    2. and phase related to Marx's psychology: Self control, control of others, control of "HIS" ideology or (HIS and "engles'" Ideology).
    3. and phase related to Marx's desire to exert control of the Communist/Socialist doctrine's usage, interpretation, relationship to social conditions, etc...
  3. Third Phase- Utopia
    1. 3rd phase related to the Sun: (i.e. the "dusk", or twilight, or end result of a day... or life's work).
    2. 3rd phase related to Marx's psychology: under and over-appreciated sense of accomplishment, perhaps reflections on family, lost friendships, etc...
    3. 3rd phase related to final exaltation of the perceived forthcoming end result for Communism to be yet achieved, through the application of the personalized (and self-personified) ideology in the context of perceived "declining" moments of his presence in various social displays, such as in books, phamplets, meetings, personal discourse, etc...

As a generalized outline, the above examples provide the three aforementioned traits of an underlying culturally imbued Solar mythology influence, a projection of his personal psychology, and the application there of with the confines of Marx's dominant interest and accompanying vocabulary. The examples illustrate the primivity of Communism in its present form and the need for it to move beyond this phase of its designed philosophy in order to embrace an actual third step of a (perhaps three-step) process which appreciates the presently described "Utopia" is little more than that which one might describe as a primitive lean-to dwelling made of sticks or unmudded hay/straw (thus no adobe); awaiting a more firm and solid structure that is nonetheless adaptable, resilient and amenably flexible to the changing vagaries of future possibilities we humans of today can scarcely imagine. And yes, the analogy to the three little pigs' huts is intentional.

The idea of a "Utopia" are fashioned after an antiquated mindset akin to the notion of some Heavenly abode conceived of by past peoples within the context of their culturally-imbued interests and world-view orientations. It is necessary to look beyond such a focus because the present Communist Utopia was fashioned without the knowledge that the environment of Earth is being subjected to an incremental deterioration that humanity is being forced to adapt to and thus adopt accompanying rationalizations in order to maintain some semblance of an assumed "moving duck" rationale that become transformed into one or another life philosophies that may further develop into some institutionally accepted socialization involving a complex system of rewards, punishments, ceremonialism, political correctness, legal observances, education orientation, medical rationalizations, acceptance of economic privations, disparities, and austerities, to name but a small representation of such an adaptation.

While one may argue that the connection with Marx's 3 phases and the 3 solar phases has no direct connection and that because he is cited as being an atheist, having often been quoted as saying "Religion is the Opium of the people", let us be a bit more detailed on this point:

"Religion is the opium of the people" is one of the most frequently paraphrased statements of German philosopher and economist Karl Marx. It was translated from the German original, "Die Religion ... ist das Opium des Volkes" and is often rendered as "religion... is the opiate of the masses."

The quotation originates from the introduction of Marx's work A Contribution to the Critique of Hegel's Philosophy of Right, which he started in 1843 but which was not published until after his death. The introduction to this work was published separately in 1844, in Marx's own journal Deutsch–Französische Jahrbücher, a collaboration with Arnold Ruge.

The full quote from Karl Marx translates as: "Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people". Often quoted only in part, the interpretation of the metaphor in its context has received much less attention

Clearly, one does not have to practice any religion to be influenced by it positively or negatively, or some assumed indifference. Neither do we have to live directly in a culture to be affected by it. A good example of this is the effect that ancient Egyptian culture has had on millions of people with respect to the pyramids, mummies and various artefacts. However, here is a reference attesting to the idea that there was no consolidated ancient or pagan German Culture, though it might be argued that later practices of Nationality came to establish a concerted dominant orientation of collectivity:

Geographical dispersion (of Germanic paganism):

Germania was the Roman term for the area east of the Rhine and north of the Danube and up to the islands of the Baltic Sea (its namesake originates from Julius Caesar, who used it in his treatise on the Gallic Wars, Commentarii de Bello Gallico). The Germanic core area, Magna Germania, was located in ancient Europe in the northern European lowland, which mainly includes present-day Germany, the Netherlands, Denmark, and the Scandinavian peninsula. However, the boundaries of Germania were not clearly defined, as large Germanic populations lived within the borders of the Roman Empire, and the Roman influence reached far into "free Germania" across the border of Limes. In Central Europe, the Celtic culture was already dominant and early Germanic religious practices were influenced by the Celts. Later, elements from the Roman culture were mixed into the Germanic culture, which includes archaeological evidence of Roman gods, statues, and gold mining. Germanic people have never really constituted a uniform group with a common or ubiquitous culture, but some general core beliefs system are known from medieval texts, which may be the result of a fusion of various beliefs across the expanse of Germanic tribes throughout central Europe. Among the East Germanic peoples, traces of Gothic paganism may be discerned from scant artifacts and attestations. According to historian John Thor Ewing, as a religion, the Germanic version consisted of "individual worshipers, family traditions and regional cults within a broadly consistent framework".

Germanic paganism
embedded cultural reference to solar worship

With respect to the Sun and Germans, in the current era we find German Scientists having created a massive artificial Sun: German scientists have created a massive artificial sun. This is why Friedrich Max Müller's "Science of Religion" was especially fond of interpreting myths in terms of solar phenomena. The political event that shaped Wilhelm II (1859-1941), (the German kaiser (emperor) and king of Prussia from 1888 to 1918, was one of the most recognizable public figures of World War I (1914-18).) was the formation of the German Empire under the leadership of Prussia in 1871. Wilhelm was now second in line after his father to become an emperor as well as king of Prussia. Twelve years old at the time, Wilhelm was filled with nationalistic enthusiasm. His later determination to win a "place in the sun" for Germany had its roots in his childhood. Kaiser Wilhelm II

Date of Origination: Sunday, December 22nd, 2019... 12:28 PM
Initial Posting: Saturday, February 1st, 2020... 1:00 PM

Your Questions, Comments or Additional Information are welcomed:
Herb O. Buckland