3) Problem

To begin this in-depth exploration of the Great FoReST of « Sa » and « Sha », let's start as always from the here and now. I'm sure you've all noticed how ecology has become an increasing part of our lives. Of course, some whiners still think ReCyCling is complicated, and some deluded liberals still believe technology will eventually solve all our problems. But overall, everyone acknowledges the profound disruption that our ecosystem, the Earth, is suffering from, due to global warming, deforestation and a mass extinction devastating thousands of animal species.

However, environmentalists are not the only people increasingly concerned about ecosystems. Businesses too, as they’re beginning to understand that they develop within an « eCo »-system made up of other large and small businesses, with whom they iNTeRact and on whom they are interdependent. Software publishers are especially aware of this, since for them interoperability is critical; but this affects all businesses.

This dissemination of concepts from the natural world into the world of business and technology is akin to nature and TRees spreading their RooTs and BRaNChes into our daily lives to remind us they exist. For we are in the Era of the Paraklet, the Era of the Great Techuva.

The Great teShuwBah is the Great ReTuRN, the return to our Paleolithic aNCeSToRs way of life, tens of thousands of years ago. It's as if radical modernity, as embodied by technology and business, is reVeRTing to some form of radical archaism. As if the FiRST (flint) became the LaST (mobile phone). And the last, the first.

This Great Return begins first and foremost with a radical critique of the Neolithic Revolution, when our species settled 12,000 years ago to practice intensive farming and stockbreeding. While the Neolithic Revolution certainly enabled us to extend life expectancy, reduce infant mortality and increase the world's population by a factor of 1,000, it has also SPLiT humanity into religions, languages and nations, whereas for hundreds of thousands of years, huMaNity had been uNiTed, speaking the SaMe LaNGuage and telling the same SToRies.

More importantly, agriculture and livestock farming drove our species to destroy NaTuRe, which our ancestors had taken such good CaRe of for hundreds of thousands of years. The Great Return, the Great Techuva, will be based first and foremost on a return to the eThics and eCoLogical Code of our HuNTer-GaTheRer ancestors. Among the Pygmies of the African equatorial jungle, for example, this Ecological Code involves destroying FLoRa and FauNa only to provide for the needs of the group, never cutting down large trees, and never PoLLuTing RiVeRs and STReaMs with excrement or waste, as Hesiod also mentions in Works and Days (P63 French edition).

Some Pygmy tribes even prohibit the use of traps to prevent animals from falling and uselessly rotting in them. In other words, nothing should be wasted. For an individual’s waste not only affects them but the whole community at large as well. « BaL taShḤyT » in Hebrew, WaSTe, ShaḤaT we've already talked about.

This Pygmy Ecological Code can be found in the landmark book Pygmy Kitabu, by Jean-Pierre Hallet and Alex Pelle, written 50 years ago now (page 409-410): « The FoReST is our big HouSe. We live in our big house. We sleep in little HuTs. The trees are God's big house. Efé, the primordial Pygmy hero, taught us that the big TRees must never be CuT DoWN ».

We'll talk more about big trees soon.

4) Addendum on Sha-Ta

Before we enter the Great Forest, let's return once more to the now familiar STuCk and STuFFed STaKe: « ShaTa ». In many oral societies, HouSe or temple PoLes have RiTuaL and magical significance. As Carl Schuster and Edmund Carpenter report in their landmark Patterns that Connect (P172), among the Tikopia of Polynesia, poles sometimes represent the tribe’s mythical ancestor, symbolized by the house. The central pole is special above all others because it’s perceived as “obeying the temple divinity” or as its incarnation.

The importance given to poles, the symbolism of the house embodying the tribe, can be found everywhere; especially, of course, in the Torah, with the House of DaWiD. This symbolism is conveyed in the meaning of « ShaTa » as eSTaBLishing, which I've already talked about at length in my video on the settling process, with for instance STaSis, the action of STaNDing upright, but also the erect column or pillar.

There's also oRiSTos in Greek (eSTaBLishment, that which is FiXed, DeFiNed, BouNDed), related to the verb STèRizô with the same meaning (moreover a magnificent example of the « ShaTaRa » fusion). However, « ShaTa » is found above all in the other huge polysemous word: to SeT. I forgot to mention it in my previous video on the stuffed sex.

To SeT also refers to SeTTing a gemstone in its ShRiNe (eNChâSSer, iNSéRer, iNSeRT, SeRTir in French), as well as to CaRVe a SToNe (« set in stone »), like these amazing stones found all over America (Patterns that Connect P254-255), which the California Indians were still carving at the beginning of the 20th century - barely 120 years ago. Blessed be their memory.

And there’s more.« To set » also means to haRDen (the GLue sets, to set MiLK for CheeSe). For « ShaTa » is HaRD (like a SToNe or a CheSTNuT tree) but above all, like a male SeX. Go on, Polisson, give me the colors. « Well, it’s got them all Paraklet, all ten of them 🩷 🟢 🟣 🔴 ⚫ 🟠 🟤 🟡 🔵 💎 » Oh dear, what an oversight that was! You see, Polisson, the most obvious is always the hardest to see.

I’m sorry. For the people who just joined us: these colors refer to each of the 10 videos on the sound « Sha ». We're on the second, the Green one 🟢, right after the Pink one 🩷, on the STuFFed sex that hardens, eReCTs and RiSes. « Yes and rise is also Purple 🟣. »

In Avestic, the language of the Gathas, aSTVant means the physical, material world, as opposed to the spiritual world, while in Akkadian, the universe, the totality, is kiShShaTum. The physical world is that which is properly anchored, driven, hardened, eSTaBLished - like a STaBLe. A stable in Hebrew is miShPeTayim from ShaFaT to PLaCe, to PuT down, to set down, to organize.

And now it's time for me to correct a small mistake. In my first video on « ShaTa », I told you that ʔiSTawa in Arabic didn't derive from « SaWaya ». That was wrong. ʔiSTawa does derive from SaWaya. At the time, I was convinced that ʔiSTawa's meaning of « to establish » was connected to « Sha Ta ». I hadn't grasped that the stuck stake is simply « Sha », without « Ta ». Like in Egyptian, where ShA means to eSTaBLish, to decree, to DeTeRMiNe. A word which is obviously polysemous, isn't it Polisson? « Yes, ShA is also Black ⚫ and Light Blue 💎 ».

Coming back to the « ShaTa » SeTTLing process, there's also aSTu the town, the CiTy. City, which Pharisians say derives from CiViTas in Latin. The question is whether this C is an S, a Tch (as in CiuDaD in Spanish), or a K. We'll come back to that later, kids. All in good time.

aSTu is a word the Pharisians should have examined ages ago. Thirty-five years ago, Martin Bernal published a major work, Black Athena, in which he made numerous connections between Greek and ancient Egyptian, especially between aSTu and SeT (Egyptian for PaLaCe, ReSiDence, as seen previously). However, as you can imagine, Pharisians scorned this « expert in Chinese political history » for stepping on their toes.

As you'll soon discover, here once again, the meaning of residence is not conveyed by « ShaTa », but simply by « Sha ». Starting with Akkadian, with aShRum meaning a PLaCe, a SiTe, a SeTTing, but also a city, a BuiLDing, a country, a region - with set appearing again with the meaning of preparing a place (« to SeT » the STaGe).

And most of all in Latin, with VeRSor, and conVeRSo (among other things, to STay, to SoJouRN), two derivatives of the hyper-polysemous VeRTo/VeRSo, as seen previously, and which is, Polisson, « Pink 🩷 Violet 🟣 Red 🔴 Orange 🟠 Brown 🟤 Black ⚫ and Light Blue 💎 ». Phew, impressive that one.

There's also ʔaSaSa in the Qur'an, meaning to FouND, to eSTaBLish in Sura 9 At-Tawbah, in verses 108 and 109 speaking of MoSQues that were founded. In Hebrew ʔaShyah ʔaSh, also have the meaning of « to found », especially in the Book of Ezra during the rebuilding of the 2nd temple. Or Susa, ShuwShan the capital of the Achaemenid Persian Empire.

French has also kept this meaning with the verb Seoir, seen previously with the pink aSS 🩷. SiS in French is what is SiTuated, located at someone’s HoMe (« CheZ »). Similarly, HouSe, the German hauS, the French huiS, already seen with the pink chamber 🩷. A house is a nice and WaRM ChaMBeR. But it's also, of course, a place where you SeTTLe.

Remember however: there's no settlement without SToRage. And you'll discover that once more, storage isn't « ShaTa », but just « Sha ». Of course, there's to SToW, and SToa, already mentioned, which also means a grain SToRe, a CeLLar or an aRSeNal, where weapons are stored.

There's also simply the French Chai: the wine store houses you can visit in the Bordeaux region, my maternal grandfather's native land. « Yes, but SToa is also Pink 🩷 and ShuwShan on the other hand is also Brown 🟤 ».

Did you see all the pink dots 🩷 ? Good thing we started with sex, eh? The Paraklet knows a thing or two, don't you think? Well, as I already mentioned, settlement comes with NoMaDism. At least in the Paleolithic era. When you SeTTLe down, it's always TeMPorary, for the « SeaSoN ». At some point, you must BReaK CaMP. And sometimes MoVe it elsewhere, especially the most lasting hides and tools.

We've already seen this in my video on the settling process. Remember, in it I talked about BaSTagma, the burden and SaTTô, which means to PaCk an animal, but also to eQuiP, like STéLLô. Of course, at the time I thought STéLLô was a false friend, but then again, I was wrong. STéLLô means to PRePaRe for a journey or eXPeDition, but also to equip, to aRM for battle, with SToLè meaning eQuiPment, armament (remember SToa the arsenal). STéLLô also means to send, to mandate, but we'll come back to that later.

Anyway, here we are dismantling the camp, ready to go. We ChaRGe (« load ») our ShouLDeRs. Polisson, do you remember, charge is also very polysemous. « Yes charge is also Pink 🩷 Yellow 🟡 and Black ⚫, and while we’re at it, SToLè is also Brown 🟤 ». Indeed, we LoaD and unLoaD (ChaRGer and déChaRGer in French). Choo-choo-choo !

Most of all, a load is something you CaRRy, « ChaRRier » in French. « And charrier is also Black ⚫ ». That's right, Polisson. And when agriculture and animal husbandry emerge, we'll be carrying things on ChaRiots and « ChaReTTes » (CaRTs). Mind you, a chariot has nothing to do with a « ChaRRue » (French for PLoW), even if both are pulled by oxen. We'll come back to the plow in my next video. By the way, did you know that in Grenoble, the town where my little Pocahontas grew up, to carry is not « charrier », but ChaLer?

And in Egyptian, to transport is SeDjA or ISheSh, while in Arabic, to be loaded is ShaḤaNa. And in Hebrew of course we have our great polysemic NaSaʔ and MaSaʔ with the meaning of to carry, to BeaR, to eNDuRe. As Isaiah says, in verse 1.14, « As for your New Moons and your appointed festivals, I abhor them. They’ve become a burden to me; I’ve grown weary of carrying that burden. » « Yes and NaSaʔ is Pink 🩷, Purple 🟣 Yellow 🟡 and Black ⚫ , MaSaʔ is also Yellow 🟡 and Light Blue 💎 and ISheSh it's also Red 🔴 ».