(…) What do we think of when we hear the word “meaning ether?” Probably not nearly enough — myself included! — for it is difficult to grasp what the term “meaning” signifies here. With respect to the chemical ether we had to refer to the numerical laws and to the Harmony of the Spheres. To the meaning ether, however, belongs the general and great harmony of the universe (as Kepler has expressed it). It can help us yet further if we consider a word which was used by the profound translator of many works of Chinese literature, Richard Wilhelm. He has chosen to translate the word “tao,” as used in the “Tao te Ching,” (“Tao” is translated into English as “way.”) with the German word “Sinn” (sense, or meaning). He points out that it had something of the same meaning as did the Greek word “logos” at the turning point of time, the beginning of the Christian era. If you consult a Greek dictionary, you will find a long list of meanings for the term “logos” — word, speech, computation, relationship, reason, etc. The mathematicians of 400 B.C. used the word “logos” when they stated a ratio, as 3:4. And when in the time of Plato it was established that there was no “logos,” or integral proportionality, between the diagonal and the side of a square, that was called an “a-logon,” or something without logos. Translated into Latin, logos became “ratio,” and something without “ratio” (or proportion) was something “irrational.” The discovery of the irrational in the time of Plato consisted in the proof that “irrationality” exists in the world of measure. That gives a faint indication of the paradox inherent in the deepest “sense of the word ‘sense’.”

But now you must understand that the negative mirror image of a mastery of the world of meaning, of the logos, must appear in our time, and where this negative image appears it is today called “information.” The “Science of Information” can only measure the quantitative aspect of information, and not that which is its true meaning.

On Nuclear Energy and the Occult Atom 

by Georg Unger, 1978 (online)


Homer used two adjectives to describe aspects of the colour blue: kuaneos, to denote a dark shade of blue merging into black; and glaukos, to describe a sort of ‘blue-grey’, notably used in Athena’s epithet glaukopis, her ‘grey-gleaming eyes’. He describes the sky as big, starry, or of iron or bronze (because of its solid fixity). The tints of a rough sea range from ‘whitish’ (polios) and ‘blue-grey’ (glaukos) to deep blue and almost black (kuaneosmelas). The sea in its calm expanse is said to be ‘pansy-like’ (ioeides), ‘wine-like’ (oinops), or purple (porphureos). But whether sea or sky, it is never just ‘blue’. In fact, within the entirety of Ancient Greek literature you cannot find a single pure blue sea or sky.

Yellow, too, seems strangely absent from the Greek lexicon. The simple word xanthos covers the most various shades of yellow, from the shining blond hair of the gods, to amber, to the reddish blaze of fire. Chloros, since it’s related to chloe (grass), suggests the colour green but can also itself convey a vivid yellow, like honey.

The Ancient Greek experience of colour does not seem to match our own. In a well-known aphorism, Friedrich Nietzsche captures the strangeness of the Greek colour vocabulary:

How differently the Greeks must have viewed their natural world, since their eyes were blind to blue and green, and they would see instead of the former a deeper brown, and yellow instead of the latter (and for instance they also would use the same word for the colour of dark hair, that of the corn-flower, and that of the southern sea; and again, they would employ exactly the same word for the colour of the greenest plants and of the human skin, of honey and of the yellow resins: so that their greatest painters reproduced the world they lived in only in black, white, red, and yellow).
[My translation]

How is this possible? Did the Greeks really see the colours of the world differently from the way we do?    read more:

The Sea Was Never Blue

By Maria Michela Sassi

348 – Gathering Moss: A Natural and Cultural History of Mosses by Robin Wall Kimmerer

“attentiveness alone can rival the most powerful magnifying lens.”


Living at the limits of our ordinary perception, mosses are a common but largely unnoticed element of the natural world. “Gathering Moss” is a beautifully written mix of science and personal reflection that invites readers to explore and learn from the elegantly simple lives of mosses.
In this series of linked personal essays, Robin Kimmerer leads general readers and scientists alike to an understanding of how mosses live and how their lives are intertwined with the lives of countless other beings. Kimmerer explains the biology of mosses clearly and artfully, while at the same time reflecting on what these fascinating organisms have to teach us.

Drawing on her experiences as a scientist, a mother, and a Native American, Kimmerer explains the stories of mosses in scientific terms as well as in the framework of indigenous ways of knowing. In her book, the natural history and cultural relationships of mosses become a powerful metaphor for ways of living in the world.



“the tiny pool of water held in a spoon-shaped leaf is the perfect resting place for a waterbear, as plump and gelatinous as a candy gummy bear. the moisture in a moss mat is as vital to the moss as it is to the waterbear. but, since mosses are non-vascular, their water content fluctuates with the amount of water in the environment. the moss leaves shrivel and contort as water evaporates, leaving them crisp and dry. the waterbears too, simply shrink when desiccated to as little as one-eight of their size forming barrel- shaped miniatures of themselves called tuns. metabolism is reduced to near zero and the tun can survive in this state for years. the tuns blow around in the dry winds like specks of dust, landing on new clumps of moss and dispersing farther than their short waterbear legs could ever carry them.”



Timeline –  Bog Bodies on youtube

4000 Year Old Cold Case – The Body in the Bog 

Carved idol from the Urals shatters expert views on birth of ritual art – “Only the freak conditions of the peat bog of Yekaterinburg permitted the idol’s survival.” read more

058 – Alexander (2004)

spacetime coordinates: 4th century BC Macedonia // India // Babylon // Arabia // Persian Empire // Battle of Gaugamela // Battle of Hydaspes

Alexander is a 2004 epic historical drama film based on the life of Alexander the Great. It was directed by Oliver Stone, with Colin Farrell in the title role. The film was an original screenplay based in part on the book Alexander the Great, written in the 1970s by the University of Oxford historian Robin Lane Fox.