The Nine Bows the American Folk Spirit
- "Year 5, 3rd month of summer, day 3, under the Majesty of Horus:
Mighty Bull, Rejoicing in Maat; the King of Upper and Lower Egypt:
Banere-meramun; the Son of Re: Merneptah, Content with Maat,
magnified by the power, exalted by the strength of Horus; strong
bull who smites the Nine Bows, whose name is given to eternity
My relationship with Rod Serling was due to my American childhood
being primed for Consciousness Soul insights and subjects. Serling
always, in his b/w popular series, presented America with vast
themes, vast food, not fast food...that placed America within the
ethical jaws of science, and the layered development of the human
On this list few understand or remember the cigarette smoking
Serling's concise ethical framing of the moral of the story we were
about to see. The Question, the Parsifal question we were about to
witness and the type of answer that might arise out of the American
psyche. Serling's contributions to "7 Days in May" where a military
take over of the country arises...is as fresh now as it was then.
Out of Serling, Stanley Kubrick dropped his "Dr. Strangelove". But
these ancient literature excursions are beyond most of the list
participants, save those who are deeply rooted in the American Folk
Spirit...the literal retarded, backward Egyptian Folk spirit of the
3rd Epoch, arose again in the mood and technology of the Fifth eppch.
The story of the Nine Bows goes back to Egypt. But exactly why we
understand the inversion of Fifth Epoch, ours, America with the 3rd
epoch of Egypt has everything to do with Israel. Israel, Moses and
Egypt may have been a minor chapter in the running of the big Empire
of Egypt. But in the Fifth Epoch the vast Israel focus and
Armageddon lies of Ahriman are lifted, so that Israel now brings
what Egypt brought as the terror of the Nine Bows. The terror of the
nine bows can be applied to the Axis of Evil...and trumped up
threats couched in Ahrimanic lies, so that the Israel inversion from
the Third to the Fifth epoch can be masked.
This is exactly why we have discussed and focused on the Caiaphas
Dilemma as a real, actual factor in the background of intelligent
issues dealing with the current Imperial Ahrimanic west. It is
humanity that must defeat the negative aspects of the retarded
Archai of Egypt, who represses the Christ Event and therefore
Spiritual Science in the land of Western Science is as fully denied
as Exodus and the Jews in Egypt. It is paradigms of this vastness
and depth that Anthros, most, can't get their noggins around.
Recently this applicable Ahrimanic sentiment was brought to bear on
one person but it applies as well to the commentary and research
that places Dr. Steiner as dead center on the shift from the Kali-
Yuga to the Age of Light and how his work has been denied, and
suffocated in a bathtub so that noone hears the screams. This is not
to say that Paul, St. Paul, who was the schizo Saul couldn't get the
same brand...and the person who brought this brand clearly reflected
the current use of attacking Wilson the former Ambassador and
reflects the type of personal attacks that rise up in Waldorf
Schools or in Politics...And Ahriman always has a grain of truth in
his twisted insights.
dealing with ______________ (bradford, frank, steve, val, dottie,
Steiner, JoAnn, Clarke, Paulina, Harvey, Tarjei) one is entering a
Twilight Zone of madness, and they are not just
crazy; they are 'crazy-making'. One needs to be
on guard just as one would be when entering a
psychiatric ward and talking with the
schizophrenics there. These particular inmates
may assume a posture of knowledgeableness and
spew out tons and tons of convoluted pseudo-
Anthro-speak, but they are still Loony Toons, and
one needs to remember that in order to protect
one's own sanity."
And here is the diagnosis derived from the Nine Bows:
"Political systems, on the other hand, are mobilized almost entirely
by fear. Our allegedly more "primitive" ancestors were frightened
into obedience by tribal leaders, with warnings about the
dreaded "Nine Bows" who lived on the other side of the river.
The "Nine Bows" have now morphed into "terrorists," and the river
has widened into an ocean, but the logic of the fear-based political
racket has not changed.
Fear causes people to herd together for protection, thus its
generation is essential to the accumulation of state power. The
marketplace which is premised upon individual autonomy
decentralizes decision-making; and the profit-seeking benefits of
cooperation cause men and women to freely organize into groups.
Those who subject themselves to coercion as an organizing method do
so because of a threat to something they value. This is what makes
individualism and collectivism irreconcilable. As fear erodes as an
influence in our lives, so does collective power.
The power of the state, in other words, has its origins in our
individual weakness which, in turn, is generated not simply by our
fears of others, but of our capacities for self-direction. To
reinforce such fears, the state continually reminds us of the
hostile nature of our world, and of our personal inadequacies for
dealing with its dangers and uncertainties. We have been warned of
threats ranging from violent criminals to street-corner gangs to
price-gouging retailers, against which the state promises us
protection if only we will submit to more of its powers and
authority. We are told that we are not capable of raising our
children on our own; that "it takes a village" (i.e., the
government) to do so. Those with designs upon our lives then compete
with one another to become president of that "village."
In this television-age in which the visual has become increasingly
dominant as the basis for learning, the state has provided a meter
of varying colors with which it manipulates our fear level. We need
only check our Crayola box to recall that orange is a more intense
expression than yellow, while red reminds us of war and bloodshed.
Blue and green colors we associate with peace and life are never
offered as the hue-of-the-day by the Department of Homeland
Security, other than as an implied promise of a world to be realized
only when state power reaches its zenith.
The military/police-state purposes behind the state's current fear-
mongering have been unwittingly revealed by the unsubtle George W.
Bush. He has announced plans to place the country under martial law
in the event of another terrorist attack, or a major natural
disaster (such as hurricane Katrina), or an "avian flu" epidemic.
His primary objective is to militarize the nation. The fear-based
rationale for doing so consists of varied options, part of the
unfettered "discretion" that so many herd-oriented Americans are
prepared to give the president.
It cannot be denied that there are dangerous people in the world,
and not all of them work for the state. Even in the best of
societies, there always have been, and always will be, brutes and
thugs with whom we must occasionally be called upon to deal. This
fact confirms the Jungian insight that whatever degree of order
exists in society derives from the inner lives of people, not from
institutional mandates or systems. It is also true that how we fare
against such social misfits always depends upon our individual
strategies and resources, and never upon how many police officers,
squad cars, or prisons the state has available to it.
It is in the realm of politically-contrived violence and destruction
that we face the gravest threats to our well-being. As a child, I
was warned that Hitler wanted to take over the world, and my friends
and I, in our innocence, scanned the Nebraska skies watching for
German dive-bombers. Later, communists were held up as threats to my
liberty and prosperity. Now my children are told that Islamic
terrorists want to destroy them. At no time, of course, do the
statists acknowledge the symbiotic relationship they and these
specters have with one another; an association that makes these
threats causally connected to state policies. The photo of a smiling
Donald Rumsfeld shaking hands with Saddam Hussein ought to serve as
wallpaper on the conscious minds of each of us.
Instead, we are told to look to our neighbors as a source of danger.
As we increasingly distrust our own judgments and abilities, we also
widen our distrust of the actions and motives of others. We are
encouraged to "stay alert" although not aware and to report to
the police any "suspicious" persons. In my lifetime, Nazi bundists
with short-wave radios were replaced by communist subversives who,
in turn, have been succeeded by crazed terrorists with suitcase
bombs. This manipulation of fear produces a vicious circle of
paranoia, as we learn to distrust all but the puppet-masters.
Such fear-manipulating practices energize the worst of human
emotions and behavior. As in a lynch mob or a race riot, such
conduct brings people down to the lowest common denominator. Social
relationships become characterized by the most depraved of dark-side
impulses: dishonesty, lies, brutishness, violence, a disregard for
the pain and suffering of others, and a general disrespect for life
itself. Paradoxically, such statist behavior produces the very "war
of every man against every man" that Thomas Hobbes saw as
necessitating political systems.
History affords abundant examples of fear eating away at our souls
and destroying our sense of humanity. The increase in lynchings
during economic depressions; the Nazi atrocities that were grounded
in German economic and social instabilities; the post-9/11
willingness of most Americans to sanction any course of violence
against anyone George W. Bush chose to target, regardless of the
factual basis for his doing so. These are but trifling examples of
how fear dehumanizes us and fosters the incivility that helps to
I remember a "Twilight Zone" episode in which the residents of a
neighborhood experienced an electrical blackout: save for one
homeowner whose property was not affected. The neighbors gathered in
the street to ask why none of them had power, and why this one man
did. The discussion quickly turned to fear and anger, with the
neighbor becoming accepted as the cause of their problem. Soon, fear
of interplanetary invaders was brought up, with the neighbor being
suggested as an agent for sinister forces.
The lights in this neighbor's house mysteriously went off at the
same time that another neighbor's lights came on. The crowd quickly
turned its paranoia upon the owner of the now-lighted home. The
electricity in other homes continued to play upon this theme. Then,
an unidentified figure came down the street toward the crowd.
Fearing that this was one of the aliens, someone shot and killed
what turned out to be another property owner from the next block who
had come to check on the problem people on this street were having.
In the final scene, we see two aliens standing on a hillside with a
machine that can turn electricity off and on in various houses. One
alien tells the other that they need not destroy the earthlings in
order to take over the planet; all that needs to be done is to
frighten them with the loss of some of their attachments and they
will destroy each other.
This is how the manipulation of fear degrades us both individually
and socially. The torture and death that men and women so eagerly
inflicted upon subdued strangers at Abu Ghraib prison; the
videotaped brutalities visited upon individuals by gangs of police
officers; and the surliness with which airport security people
routinely deal with passengers not one of whom poses a threat to
any airliner is evidence of how politics, driven by fear, degrades
us by eating away at our souls.
I was going through a security check at a major American airport
recently, when I observed a plug-ugly TSA agent behaving toward his
conscripts like a demented Marine Corps drill instructor. He was
angrily yelling out "hut-two-three-four" as people worked their ways
through these lines of interminable insanity. He ordered people
to "grab that rope and get up against the wall." He was not trying
to be humorous. When a young man well ahead of me in the line glared
back at him, this storm-trooper shouted "are you looking for
trouble?" If such a slug worked for any private employer, he would
likely have been fired on the spot. But for those who work for the
state, mannerly conduct is rarely exhibited.
Such unprovoked rudeness is infectious. I have noticed a number of
airline employees emulating this insolent behavior, perhaps
unconsciously absorbing the atmosphere of state-generated hostility
around them. They seem to have forgotten what those who work in the
marketplace cannot afford to disregard, namely, that passengers are
their customers, not their prisoners. I have experienced none of
this incivility on the few airlines I find it more pleasurable to
fly; airlines which, to my knowledge, are not in the bankruptcy
One of the more vivid examples of how fear brutalizes us was the
shooting of an innocent Brazilian man by police officers in a London
subway. After earlier subway bombings, this man became for no
apparent reason a "suspicious" person. When he got into the
subway, a number of police officers tackled and held him down while
seven shots were fired into his head, instantly killing him. Eager
to strut his moral collapse to the American public and before all
of the facts were available Fox News' John Gibson praised the
London police for being "ruthless." "Five in the noggin is fine," he
reported. A lynch mob mentality is troublesome enough when standing
by itself. It is made all the more dangerous when celebrated on
We need to become aware of the dynamics of fear, and how its
energies affect our personal and social behavior. The contrast
between the marketplace and the state is particularly instructive.
Most marketplace activity appeals to our desire for pleasure,
material gain, or other life-enhancing ends. "The Belchfire-8 sedan
will make you happy;" or "Hyper-Scent after-shave will make you
attractive to women." I have never been attracted to the Las Vegas
lifestyle, but I think it is marvelous that a major city exists
whose principal purpose is to promote pleasure.
By contrast, politically-minded people believe that societies can
only be held together by fear of punishment, prison, death, or
other people. One need only contrast the language of market
advertising with its promises of benefits to be enjoyed with
that of legislative statutes with threats of "fines, imprisonment
or both," as polar opposite inducements for your response.
It is interesting to observe the happy, eager, energized behavior of
children at Disneyland, and compare it with the more somber
expressions of students as they slowly and reluctantly make their
ways to the government middle school one block from our home. People
want to spend time at Disneyland or Las Vegas; nobody wants to spend
time in after-school detention or San Quentin.
As I have stated, there are people and conditions in our world that
can harm us, but we need to confront such dangers with intelligence,
not with a herd-driven frenzy. We need to understand our fears, not
repress them or allow them to be exaggerated into collective
energies by which political engineers despoil and destroy us in
their lusts for power.
Our irrational fears have been a major contributor to the
destruction of Western civilization. But what will arise from the
ashes? Will it be a phoenix that generates a new, vibrant
civilization, or only vultures to feed upon the decaying remnants of
what was once a marvelous culture? The answer to this question will
likely depend upon whether we meet the world with a passion or a
fear of life itself. To put the matter in perspective, we ought to
recall the observation of Andre Gide: "There are very few monsters
who warrant the fear we have of them."