O'Dell, Gregory N. "Bisocial Intercourse In A Linear Reality." Linearism.Org Other Ways of Knowing I-ness Determines Its Existence. G N O'Dell, 22 Oct.
2008. Web. 28 June 2010. <http://www.linearism.org/EssayBiSocialIntercourse.html>.
2008. Web. 28 June 2010. <http://www.linearism.org/EssayBiSocialIntercourse.html>.
| Bi-social Intercourse In A Linear Reality by G. N. O'Dell |
A few thousand years ago or so in a small village near the Caspian
Sea a panhandler works the local market during the moon festival.
Poorly dressed yet clean and shaven the beggars’ eyes catch a
local merchant peering out an alley tavern window observing the
beggar as he works his way through the crowd and stops at the
tavern entrance. The beggar bows his head while stretching out his
arms as both hands clasp an empty wooden rice bowl.
Sea a panhandler works the local market during the moon festival.
Poorly dressed yet clean and shaven the beggars’ eyes catch a
local merchant peering out an alley tavern window observing the
beggar as he works his way through the crowd and stops at the
tavern entrance. The beggar bows his head while stretching out his
arms as both hands clasp an empty wooden rice bowl.
The merchant eyes shift back to the business at hand before the
distraction; collecting a debt from the tavern keep. Their conversation
ended after the merchant alluded to the idea of keeper’s daughter
and marriage as debt consolidation to the best interest of the maiden
in waiting. The young girl of fourteen was unaware that these men
were so concerned about her future and well being.
distraction; collecting a debt from the tavern keep. Their conversation
ended after the merchant alluded to the idea of keeper’s daughter
and marriage as debt consolidation to the best interest of the maiden
in waiting. The young girl of fourteen was unaware that these men
were so concerned about her future and well being.
The merchant had lost interest in the conversation as he caught the
beggar’s eye out side the tavern window now stepping over the
tavern door threshold. The merchant had received spiritual training
under a well known guru but was discouraged by a question every
truth seeker must ask upon reaching the threshold of heaven, “Must
I sacrifice individuality for universal self?”
beggar’s eye out side the tavern window now stepping over the
tavern door threshold. The merchant had received spiritual training
under a well known guru but was discouraged by a question every
truth seeker must ask upon reaching the threshold of heaven, “Must
I sacrifice individuality for universal self?”
The tavern keep barks to the unwanted guest, “I am not telling again,
stay out of my home! Go to work like the rest of us nothing in life is
free!” The merchant’s eyes shift back to the unwanted beggar and
recognized him in the tavern light to be the mystic of village gossip-
give this man a coin and good fortune to the generous.
stay out of my home! Go to work like the rest of us nothing in life is
free!” The merchant’s eyes shift back to the unwanted beggar and
recognized him in the tavern light to be the mystic of village gossip-
give this man a coin and good fortune to the generous.
The merchant turned back to the keeper and said, “Hold your
tongue, what talk from a man who can not find a pot to piss in to a
man that owns his own rice bowl!” The Tavern keep said nothing and
eyes the un-swept bar floor. The mystic dressed like a local fokker,
neared the merchant standing at the bar defying the angered Tavern
keep held at bay by the long wooden bar separating the men. The
beggar bows his head while stretching out his arms as both hands
clasp an empty wooden rice bowl..
tongue, what talk from a man who can not find a pot to piss in to a
man that owns his own rice bowl!” The Tavern keep said nothing and
eyes the un-swept bar floor. The mystic dressed like a local fokker,
neared the merchant standing at the bar defying the angered Tavern
keep held at bay by the long wooden bar separating the men. The
beggar bows his head while stretching out his arms as both hands
clasp an empty wooden rice bowl..
The merchant grabs his purse heavy with gold and silver coins that
had been position on the bar suggesting a large dowry to the family
of the bride to be. His large hand pushes open the draw strings as
he pulls out a small silver spot then drops it in to the beggars bowl.
had been position on the bar suggesting a large dowry to the family
of the bride to be. His large hand pushes open the draw strings as
he pulls out a small silver spot then drops it in to the beggars bowl.
“Ungrateful fool!” barks the tavern keep. “You see” says the keeper
as he eyes the merchant, “Money for begging and he is unhappy
with it.” Perhaps he would like some venison and strong drink with
his rice. But don’t dare ask him; he’ll be deeper in your purse for a
plate for his friends, a little music and perhaps a gold piece for a
whore!”
as he eyes the merchant, “Money for begging and he is unhappy
with it.” Perhaps he would like some venison and strong drink with
his rice. But don’t dare ask him; he’ll be deeper in your purse for a
plate for his friends, a little music and perhaps a gold piece for a
whore!”
The Merchant then asks, “Tell me, enlightened one,” “Is life not
meaningless to endure knowing in the end the soul is dissolved like
a drop of water into an ocean of emptiness?” The beggar raised his
bowed head and said, “Tell me merchant, is not heaven
meaningless to pursue if the price is a coin at the bottom of an
empty rice bowl?”
meaningless to endure knowing in the end the soul is dissolved like
a drop of water into an ocean of emptiness?” The beggar raised his
bowed head and said, “Tell me merchant, is not heaven
meaningless to pursue if the price is a coin at the bottom of an
empty rice bowl?”
The merchant responds, ‘You say the village sage is a fool with his
money?” “Yea, and the biggest of he who waste it on him.” “Is what
you say true-- a man without a pot to piss in and a beggar who
owns his own rice bowl?” “Sir, twenty years as your servant and
slave to your inn, yea! I must be the biggest fool to work for
nothing.” The merchant knew the inn keeper to be dishonest; his
ledger was always tainted. Little did the inn keeper know, the
merchant had sold everything he owned and was prepared to offer
all the gold and silver now packed in his large yak skin purse as
dowry for the Inn keeper’s daughter’s hand in marriage.
money?” “Yea, and the biggest of he who waste it on him.” “Is what
you say true-- a man without a pot to piss in and a beggar who
owns his own rice bowl?” “Sir, twenty years as your servant and
slave to your inn, yea! I must be the biggest fool to work for
nothing.” The merchant knew the inn keeper to be dishonest; his
ledger was always tainted. Little did the inn keeper know, the
merchant had sold everything he owned and was prepared to offer
all the gold and silver now packed in his large yak skin purse as
dowry for the Inn keeper’s daughter’s hand in marriage.
| “Give this man a coin and good fortune to the generous.” Bisocial Intercourse Metaphysical Parable |
The Merchant shoves the heavy purse against the belly of the
keeper resting on the bar and says, “Keep his bowl warm with food,
his cup full, his bed with clean silks and serve his friends as your
own family when I return from the mountain harvest on the first
moon, with a purse as heavy as this, even the biggest of fools
could pay his debt and own his own inn and ask any price your
kindness upon my return. Let it be known, not one silver be gone
that has not been served him and those he calls his own.”
keeper resting on the bar and says, “Keep his bowl warm with food,
his cup full, his bed with clean silks and serve his friends as your
own family when I return from the mountain harvest on the first
moon, with a purse as heavy as this, even the biggest of fools
could pay his debt and own his own inn and ask any price your
kindness upon my return. Let it be known, not one silver be gone
that has not been served him and those he calls his own.”
The now penniless, merchant smiles, as he strains to understand
the foolish folly of a dying self, dissolving in timeless eternity. The
tavern keep eyes the merchant’s shinning face stepping over the
tavern threshold into the alley outside merging with the sea of
humanity gathered at an ancient market place celebrating the
festival of the moon*(O’Dell).
the foolish folly of a dying self, dissolving in timeless eternity. The
tavern keep eyes the merchant’s shinning face stepping over the
tavern threshold into the alley outside merging with the sea of
humanity gathered at an ancient market place celebrating the
festival of the moon*(O’Dell).
| Token to Text: Origins of Writing Uncovered in the Ancient Middle East by G N O'Dell 2007 |
Tokens of trade, small various shaped stones
uncovered from settlements of the Middle East
were used as receipts for the delivery and sale of
products. Tokens are believed to be the earliest
form of symbolic accounts of the Ancient Middle
East. As economic patterns became more
complex, token symbolic meaning developed in to
symbols carved onto clay tablets. As writing
progress, accounting records along with artistic
expression such as found on early pottery
developed into legible language. Writing of the
Late Uruk period 4500 B.C. marks a point of
departure from symbolic tokens, and pictographs
expression into a written syntax matching verbal
conversations (p 80).
uncovered from settlements of the Middle East
were used as receipts for the delivery and sale of
products. Tokens are believed to be the earliest
form of symbolic accounts of the Ancient Middle
East. As economic patterns became more
complex, token symbolic meaning developed in to
symbols carved onto clay tablets. As writing
progress, accounting records along with artistic
expression such as found on early pottery
developed into legible language. Writing of the
Late Uruk period 4500 B.C. marks a point of
departure from symbolic tokens, and pictographs
expression into a written syntax matching verbal
conversations (p 80).
Usually cut from stone into triangular or rectangle
shapes, tokens were used as promissory notes to
confirm the herd, or shipment of grain arrived at its
destination. Also, round tally stones were used to
count livestock by dropping a stone into a purse as
a small group say of ten or twelve sheep pass by
the herdsman (Adams). Early writing did not
replace the token altogether; tokens were in use
will after the advance writing of the Uruk period.
Uruk artifacts are favored by archaeologist because
little evidence has been found in other areas of the
Middle East (p 106).
shapes, tokens were used as promissory notes to
confirm the herd, or shipment of grain arrived at its
destination. Also, round tally stones were used to
count livestock by dropping a stone into a purse as
a small group say of ten or twelve sheep pass by
the herdsman (Adams). Early writing did not
replace the token altogether; tokens were in use
will after the advance writing of the Uruk period.
Uruk artifacts are favored by archaeologist because
little evidence has been found in other areas of the
Middle East (p 106).
As pottery advanced with the potters wheel so too
did painted designs which had a direct
contribution to writing in the advance stages.
Choice pieces of experienced with the potter’s
wheel. Containers of less quality such as worker
ration bowls were made with molds. The earliest
form of writing 3100 B.C. is depleted on ration
bowls as a head pulling a bowl to the face to
express the phrase “to eat” (p 136).
did painted designs which had a direct
contribution to writing in the advance stages.
Choice pieces of experienced with the potter’s
wheel. Containers of less quality such as worker
ration bowls were made with molds. The earliest
form of writing 3100 B.C. is depleted on ration
bowls as a head pulling a bowl to the face to
express the phrase “to eat” (p 136).
As pottery advanced with the potters wheel so
too did painted designs which had a direct
contribution to writing in the advance stages.
Choice pieces of pottery required specialist
experienced with the potter’s wheel. Containers
of less quality such as worker ration bowls were
made with molds. The earliest form of writing
3100 B.C. is depleted on ration bowls as a
head pulling a bowl to the face to express the
phrase “to eat” (p 136).
too did painted designs which had a direct
contribution to writing in the advance stages.
Choice pieces of pottery required specialist
experienced with the potter’s wheel. Containers
of less quality such as worker ration bowls were
made with molds. The earliest form of writing
3100 B.C. is depleted on ration bowls as a
head pulling a bowl to the face to express the
phrase “to eat” (p 136).
Writing changes from logographic to simpler
symbols during the Early Dynastic I 3500 B.C.
and II periods 2500 B.C. (Adams) It takes
more time and effort to draw pictographic
figures. The faster method using straight
lines is incorporated during these periods (p
136). As economic, political, and religious
social systems became more complex,
writing became a specialized function of
scribes. Text from the Shuruppak site was
the latest advancement that reproduced the
speech exactly. Previous ‘sentences” had
consisted of a string of nouns. It is now
possible to express syntactical relationships
as entireties (p 137).
symbols during the Early Dynastic I 3500 B.C.
and II periods 2500 B.C. (Adams) It takes
more time and effort to draw pictographic
figures. The faster method using straight
lines is incorporated during these periods (p
136). As economic, political, and religious
social systems became more complex,
writing became a specialized function of
scribes. Text from the Shuruppak site was
the latest advancement that reproduced the
speech exactly. Previous ‘sentences” had
consisted of a string of nouns. It is now
possible to express syntactical relationships
as entireties (p 137).
More advance writing is seen in the
inscriptions of the ruler Ur-Nanshe of Lagash
shortly after the Shuruppak texts. These
writing are referred to “royal inscriptions”
which, form then on, rulers can give
lengthy detail reports of their actions (p 137).
These lengthy stories first began in the
period of Eannatum of Lagash 2000 B.C.
(p138).
inscriptions of the ruler Ur-Nanshe of Lagash
shortly after the Shuruppak texts. These
writing are referred to “royal inscriptions”
which, form then on, rulers can give
lengthy detail reports of their actions (p 137).
These lengthy stories first began in the
period of Eannatum of Lagash 2000 B.C.
(p138).
Writing had advanced from token to verbal
text over a period of 2000 years. This
transformation developed mainly from
economic uses but became more complex
with the social patterns of civilization
using the written word for religious,
economic and political accounts of verbal
communication.
text over a period of 2000 years. This
transformation developed mainly from
economic uses but became more complex
with the social patterns of civilization
using the written word for religious,
economic and political accounts of verbal
communication.
| Adams, R.E.W. “Anthropology 3673-001 Ancient Civilizations” lectures spring 2007 University of Texas at San Antonio spring 2007 |
| Nissen, Hans J. The Early history of the Ancient Near East 9000-2000 B.C. Trans. Elizabeth Lutzeir, Kenneth J. Northcott University of Chicago Press Chicago |
| Citations |
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