We'll come back to the SeeD in more detail later, but let's just say that GeRMination fascinated our ancestors, not only in the Neolithic period because of agriculture, but probably as early as the Mesolithic, or even much earlier. Polisson, haven’t we seen the seed and the TRee before? My ramblings about the CiRCLe and the tree, 20 years ago... By the way, I'm not the first to point this out: these symbols are featured on 14,000-year-old semi-round sticks found in the Isturitz cave, displaying circles, SPiRaLs and efflorescences, which bear a striking resemblance to an engraving found in New Guinea (Patterns that connect P121).

For Lao Tzu, the GeRMination process is even the elusive Tao itself, as he explains in Chant 21: « From the time of old until now, its name (manifestations) ever remains. By which we may see the GeRM of all things. How do I know that the germ of all things are so? Through this (Tao). » The beginning of Chant 64 also connects disorder with the germination of plants:

What remains STiLL is easy to hold. What is not yet manifest is easy to plan for. What is BRiTTLe is easy to CRaCk. What is minute is easy to SCaTTeR. Deal with things before they appear. Put things in order before disorder arises. A TRee as big as a man's embrace GRoWs from a tiny ShooT. A tower of nine stories begins with a heap of earth. The journey of a thousand li starts from where one STaNDs. »

In the Old European ceramics mapped by Marija Gimbutas, SeeDs and GeRMination symbols are extremely frequent, especially on the inverted S-shaped SPiRaLs seen in my previous video (P316), or SPRouTing seeds separated by a CoLuMN of life, or even a TRee inscribed in an ovoid shape evoking the seed or the womb (P250-251).

The SeeD is associated with the VuLVa and the CLeFT as early as the Mesolithic; the GRaiN of WheaT is SPLiT, as in these 12,000-year-old GRooVed pebbles found in Israel, or on this 9,000 year old seal representing a split surrounded by BRaNCh-like motifs found at Catal Huyuk (P128-129).

And to round up on the SeeD, as Jean-Loic Le Quellec and Bernard Sergent report, the creation myths of cultivated PLaNTs are extremely diverse, suggesting a recent origin of these myths, even though men, and especially women, have probably known and understood plant germination for much longer.

Behind germination, behind the reGRoWth of « under-growth », lies the idea of nature's ReNeWal, GReeNing up after a ShoWeR. As Lao Tzu writes in Chant 23: « ...a WhiRLWiND does not last a whole morning. Nor does a RaiNSToRM last a whole day ». At the very end of his wonderful book (P278), Colin Turnbull indulges in nostalgia and emotion, as he compares an overgrown, abandoned campsite with the brand-NeW green HuTs of a lively one.

The emotion in front of ReNeWal, of ReBiRTh, is again extremely ancient. Zarathustra often refers to it, particularly in Chant 15, §11

Mazda, as long as I have the strength and energy I will, in the radiance of Righteousness, praise You. You, O Creator of existence, in the light of Right Thought realize the greatest desire of Your disciples, which is the ReNoVation and renewal of the world. »

Therefore, « Sha  » may also convey the meaning of that which is NeW, that which is BeGiNNing, as for instance in the Akkadian word eShShum (what is new, FReSh), or the Egyptian word ShAO (to begin).

I see that the smart students remember that the theme of eMeRGence was already fully embodied by « Ra ». The difference, so to speak, between « Ra » and « Sha » is that « Ra » is DyNaMic, PuNCTual, virtually iNSTantaneous, whereas « Sha » is basically iNCReMental, uNFoLDing over time, and above all CyCLical, as we'll see in a bit.

Since we're talking about emergence, let’s talk again about the HeaD, ReʔSh in Hebrew, RaʔS in Arabic, the symbol of PoWeRful and GRaDual eMeRGence. ReʔSh is a fundamental word in Hebrew for it merges « Ra » and « Sha ». The head, I've already mentioned, is what FiRST emerges from the WoMB of the BiRThing MoTheR and ... PuShes. « Push madam, push! » WoMeN have been hearing this since the dawn of time, long before the emergence of our species. Serge Dunis pinpointed it quite well in his wonderful book L'Ours, la Vague la Lionne, Anthropologie de la mort en couches. We'll come back to this later.

Here again is the symbolism of the PaThWaY, the STRaiT ThRouGh which the BaBy must pass to come into the world. And pass is also extremely polysemic, isn't it Polisson? « Yes, it's also Pink 🩷 Purple 🟣 Red 🔴 Brown 🟤 and Black ⚫ » - yes, PuSh and PaSS are very similar.

The HeaD features in the Egyptian word WeReS (headrest), but also in meRaʔaShowt, the head of the BeD (CheVet in French), the CuShioN. As for ReʔSh, it means head as well as many other things, like the foundation stone RoʔShah, or the ToP of a mountain, the ChieF, the best; semantic fields already covered in my last Pink video about sex « and we'll even find it in the Orange video 🟠 » Exactly Polisson.

In relation to the emergence and renovation of the world, ReʔSh is that which is NeW; be it new WiNe tyRowSh, MuST (previously mentioned in my videos on « ShaTa ») and above all the FiRST-FRuiTs (« PRéMiCes » in French) ReʔShyt in Hebrew, as for example in this wonderful verse from Exodus 34.26 which connects the first-fruits and the BiRTh of the young goat « The choice first-fruits of your SoiL you shall bring to the house of your God. You shall not boil a young goat in its mother’s milk. »

ReʔSh is that which is new, PuShes upwards and experiences GRoWth. And when Homo Sapiens leaves the great FoReST and ventures into the cold of Europe, he encounters large STaGs (CeRFs in French), with towering aNTLeRs, and Roe DeeRs (CheVReuils in French). A parallel is immediately drawn between the forest's regrowth and the growth of the stag's antlers in SPRiNG, between April and July. Even in the Neolithic period, when the hunt for this wild animal declined, antlers were often represented, like on these 6,000 years old pots found in Almeria, Spain, portraying stags with insane antlers (The Language of the Goddess P86 of the French edition).

STaGs were extremely important in the Paleolithic. As Carl Schuster and Edmund Carpenter observe (P27), « numerous specimens of aNTLeRs with a RouND PeRFoRation at the BRaNChing have been discovered. They are often richly decorated and a third of them include a PhaLLic handle ». We call them « PieRCed STiCks » - I like the name Polisson, here again we find the CiRCLe and the TRee. The « HoLed-stick », discussed at length in my last video and which remains a mystery for the Pharisians, but not for the Paraklet. By the way, Polisson, Carl SChuSTeR is another Jewish anthropologist who lived up to his name: Schu-ster - the cobbler, the Shoe.

Anyway, Schuster and Carpenter make the connection with West African FoRKed PoLes designed with a CiRCuLar HoLe or circle at the BRaNChing and remind us that « in many cultures, aNTLeRs and HoRNs are symbols of FeRTiLity and PoWeR. As « out-growths » of the HeaD, they were deemed to possess divine powers ». ReʔSh. « Ra-Sha ». just like the Paraklet, they play with words, referring to BeaM, which is altogether the RaY of light, the WooD of the TRee and that of the STaG (more specifically the main branch branching outwards).

This is interesting because, remember, we talked a lot about RaYs with the sound « Ra » ; the very same rays often found iNCiSed around the HoLe of PieRCed STiCks. « Sha Ra ». Le CeRF (the STaG in French). « Ra Sa ». A RaDiant HeaD... rings a bell? Indeed: MoSheh coming down from the mountain, Exodus 34, 35. But contrary to what the Pharisians think, CeRF and CheVReuil (Roe), don't come from KéRaos (HoRN in Greek) but from ReʔSh. « Ra-Sha ».

Are you finding this difficult to believe? What do you think the German word for STaG is? hiRSCh! I know this because I studied at the Lucien de Hirsch elementary school, which published a little magazine called « Le CeRF enchaîné » (The Chained Stag). And as you can see, Hirsch is not « Qa Ra » but « Ra Sha ».

Behind the ReBiRTh of BRaNChes in SPRiNG, behind the BuDDing of ShooTs at eaSTeR, lies the symbolism of ReSuRReCTion. The belief in resurrection is very ancient. It's one of the universal myths found in every single culture on the planet (Dictionnaire Critique de Mythologie P1120), even if it was often forgotten, especially by the Sadducees in Roman Palestine 2,000 years ago, who didn't believe in it, unlike the Pharisees (for once on the right side of history), as Mireille Hadas-Lebel reports in her book Les Pharisiens (P61).

You see, in the Gospel of John 12, when Jesus asserts « Very truly I tell you, unless a KeRNeL of WheaT falls to the GRouND and dies, it remains only a single SeeD. But if it dies, it produces many seeds. », this was not a new idea but on the contrary, a very ancient one.

In Ancient Egypt, the great founding myth was the story of Osiris WeSIR KiLLed and dismembered by his younger brother SeT and ReSuRReCTed by Isis ASeT (iSiS in Greek, which name inspired the first name Isidore). In Egyptian SuWAI means to PaSS away (TRéPaSSer in French) - and yes Polisson, of course it's also Black ⚫. And one of the symbols of resurrection is the Ankh ONḪ, the Key of LiFe, shaped like a CiRCLe topping a ThRee-PoiNTed CRoSS...

In Arabic, ReSuRReCTion is NaShaRa, an important theme in Sura Al Furqane 25, which feature a magnificent allegory of the Day as a resurrection after the Night, which we’ll study in my next video, « Right, but NaShaRa is also Red 🔴 and Black ⚫ ». Lastly, in Norse mythology, Freya the goddess of death and ReGeNeRation was called Syr (Marija Gimbutas). Most commentators equate Syr with the SoW, since the BoaR is closely associated with Freya. But being Pharisians, they couldn't see the connection between Syr and resurrection...

More specifically, hunter-gatherers believe not in ReSuRReCTion, but in ReiNCaRNation. For the Inuits, quoted by Schuster and Carpenter, « every LiFe is eTeRNaL, and takes place only in this world. The DeaD are always with us, reincarnated in new BoDies. Death is like SLeeP: in both cases, the body wakes up [...] When a WoMaN gives BiRTh, an old woman standing by her side recites the names of the DePaRTed elders repeatedly. When the BaBy's HeaD appears, the name she was saying becomes the child's NaMe [...] Even today, many Inuits are indifferent to life after death. The SToPPing of a heartbeat is merely an event in the CyCLe of life and death [...] They don't bother with metaphysical questions. They simply claim that death is not an eND, but the BeGiNNing of a NeW PhaSe in this endless cycle [...] And they maintain that they can take any risk, get rid of their material possessions, because they are iMMoRTaL [...] As if, for them, life transcends TiMe. It cannot VaNiSh, because death and birth are merely PoiNTs in time, whereas life takes place outside of time ».

Later, as self-consciousness took hold in the Upper Paleolithic (I'll return to this shortly) DeaTh became a WReNCh, and ReSuRReCTion a hope. Wise men however, like Liezu, were aware that death allowed YouNG people to find their place in the world, just as DeSTRuCtion allowed young ShooTs to GRoW and the world to ReNeW. To comfort a young prince who wept at the thought of dying, Lie Tzu explained (Sur le Destin p54):

If eminent men could keep themselves aLiVe forever, the Grand Duke and Duke Houan would STiLL be here. If courageous men could keep themselves alive forever, then Dukes Chouang and Ling would still be here. If all these princes were still alive, our prince, dressed in a CLoaK of ReeDs and a STRaW headdress, would be LaNGuishing in the fields. In such a humble STaTe, you wouldn't even have time to think about DeaTh. Besides, how could our prince have aSceNDed the ThRoNe? Thanks to the aLTeRNation through which we ReSiDe here below and then DePaRT, your TuRN has come to become a prince. Shedding tears over this proves you are foreign to what it means to be human.

Here again we find the notion of aLTeRNation, of SeQuence...