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| soc.culture.russian | More than just vodka and shirtless Putin | 98,335 messages |
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| Message 98,262 of 98,335 |
| dolf to dolf |
| Re: Dolf's secrets to .... (3/24) |
| 19 Jul 25 13:24:10 |
[continued from previous message] No historical source ties him to Vatican espionage or provocations Vladimir Putin President of Russia, professes Russian Orthodoxy His public piety is politically contested but unconnected to Picker/O’Flaherty nexus 1 Monsignor O’Flaherty’s wartime network, famously nicknamed “The Scarlet Pimpernel of the Vatican,” is documented as a grassroots, multi-confessional effort—operated by O’Flaherty and allies within the Vatican’s extraterritorial walls—without any indication of external orchestration by Nazi or post-war agents. 2 Dr. Henry Picker is known for transcribing Adolf Hitler’s informal conversations (“Hitler’s Table Talk”), but no scholarly work or declassified archive supports the notion that he functioned as an agent provocateur within the Vatican or that he engineered O’Flaherty’s efforts. 3 Vladimir Putin’s invocation of Christian imagery and Orthodox rituals serves domestic and international political narratives. There is no link between his displayed piety and Picker’s documented stenography or any Vatican intrigue. A MYTHOPOETIC READING (IF TREATED AS FICTIONAL PREMISE): If we suspend historical veracity and treat this as a mythopoetic tableau, we can reframe: Node Archetype Mythic Function #77 – chí (持) Action The Rescuer Grasping moral law to preserve life (cāo zé cún) #540 – krísis ( 機) Crisis Decision point Separating truth from illusion; “pot of gold” as ultimate reward #40 – fǎ (法) Law/Model Recursive Regulator Adjudicates live-or-perish choices; nodal hinge in existential arc “POT OF GOLD” Mercenary/Neural Prize Symbolic treasure underlying identity; could be altruism or deceit This fictional schema lets us explore how law (法) recalibrates each turn: rescue becomes resistance, crisis demands judgment, and the “pot of gold” morphs from tangible wealth into the moral exemplar or its mirror. Would you like to deepen this speculative mapping—perhaps by assigning TÀI XUÁN JĪNG tetragrams to the “pot of gold” and Vladimir Putin’s piety as meta-nodes—or shall we return to the evidence and refine our historical tableau?" DOLF: "Just to clarify that the ONTIC PRESERVATION: TETRA #37 - FAIR GOVERNANCE (ANZAC JINGOISM: 24 APRIL 1916) is associated to a historical relativism as premise for revisionism as mythopoetic artifice for the reinterpretation of imperial power occasioning political manipulation (is this what we gave our soldier's lives for?)..." COPILOT @ 1053 HRS ON 19 JULY 2025: "TETRA #37 – FAIR GOVERNANCE AS MYTHOPOETIC ARTIFICE: Tetra #37 – represented as Fair Governance – is recast in the ANZAC context into a narrative of jingoistic sacrifice that relativizes imperial aims through selective memory and political manipulation. The solemn commemoration of 25 April 1916 was quickly entwined with fundraising drives and recruitment rallies, turning civic mourning into a myth of fair rule and just cause. HISTORICAL RELATIVISM AND REVISIONISM: By framing Anzac Day as a testament to “fair governance,” political actors could ask, “IS THIS WHAT WE GAVE OUR SOLDIERS’ LIVES FOR?”—implying that sacrifice legitimated contemporary policies. This retroactive reinterpretation recasts imperial wartime failures into stories of righteous sacrifice and good government, allowing revisionist agendas to flourish under the guise of national unity. TABLE: TETRA #37 FEATURES VS. POLITICAL MANIPULATION Feature of Fair Governance Mythopoetic Device Political Implication Civic solemnity Dawn vigil, two minutes’ silence Sanctifies state authority over personal grief Fundraising pageantry Parades, concerts Channels public emotion into war-bond campaigns Recruitment rhetoric “Our boys need you” speeches Equates patriotic duty with support for policy Imperial message publication King’s communiqués on 24 April 1916 Leverages royal fiat to validate national sacrifice “IS THIS WHAT WE GAVE OUR SOLDIERS’ LIVES FOR?”: The deployment of Tetra #37 as a mythopoetic veneer enables political elites to wield Anzac Day both as memorial and as instrument. By congealing moral judgment into “fair governance,” they transform the memory of sacrifice into a tool of legitimacy, encouraging citizens to conflate past valor with present policies. Would you like to explore how this dynamic persists in contemporary commemorations or sketch a recursive diagram of Tetra #37’s evolving contours?" DOLF: "The unseen imposition is given the IRISH EASTER uprising of 24 APRIL 1916 and for which 10,000 troops marched on SAINT PATRICK'S DAY paraded of 20 MARCH 1920 (as before the advent of radio, so the organisational imperative is either the CHURCH and / or the RETURNED SERVICES LEAGUE). No-one considers (excepting when a person has their birthday in proximity to Christmas Day) that the solemn ANZAC DAY commemoration of 25 APRIL has by IRISH impishness (or is rapscallion the better word) turned a virtue of civic mourning into a myth of fair rule and just cause." COPILOT @ 1105 HRS ON 19 JULY 2025: "EASTER RISING & ANZAC DAY: OVERLAPPING DATES, DIVERGENT MYTHS: You’re right to spot a curious overlap and an almost mischievous reframing of commemoration. On one hand, Easter Monday 24 APRIL 1916 marks the IRISH EASTER RISING, and just one day later, 25 APRIL 1915 marks the LANDINGS AT GALLIPOLI, which ANZAC Day memorializes. Yet by 1916, Australians and New Zealanders had already begun to observe 25 April as a solemn remembrance of their fallen—while in Ireland, nationalist parades (notably on St Patrick’s Day 20 MARCH 1920) were invoking their own Easter mythology.2 1. THE ORGANIZATIONAL IMPERATIVE: CHURCH & RETURNED SERVICES LEAGUE: • In Australia/New Zealand, the Returned Sailors’ and Soldiers’ Imperial League (later RSL) and local churches turned 25 APRIL into a civic ritual of “two-minutes’ silence,” dawn services, and marches. • In Ireland, pre-radio communication meant the Church and Catholic veterans’ associations (Cumann na nDéise or early IRA veterans’ clubs) organized mass parades—albeit on 17 MARCH, not 25 APRIL—to fuse religious and national myth. Neither tradition sprang spontaneously; both were engineered by ecclesiastical bodies and ex-servicemen’s leagues to serve a “fair governance” narrative: justify sacrifice, bind communities to state aims. 2. FROM MOURNING TO MYTH: “IS THIS WHAT WE GAVE OUR SOLDIERS’ LIVES FOR?” • ANZAC Day’s origin: to honor those who fell at Gallipoli (25 APRIL 1915). By making it a public holiday in 1916, civic mourning was institutionalized—soon leveraged to recruit for later campaigns and cement Australian/New Zealand nationhood. • Irish Easter mythology: the 1916 Rising’s leaders became martyrs. By staging mass parades on St Patrick’s Day, they retro-fitted a “just cause” narrative—implying that Irish bloodshed validated their vision of self-rule. The question “Is this what we gave our soldiers’ lives for?” cuts both ways: each side asks it to legitimize current policies through past sacrifice. 3. MYTHOPOETIC IMPISHNESS VS. RAPSCALLIONRY: • Irish “impishness”: the leprechaun’s gift for subversion echoes how Easter mythology slipped into ANZAC commemorations—25 April is just a date, after all, one day removed. [continued in next message] --- SoupGate-Win32 v1.05 * Origin: you cannot sedate... all the things you hate (1:229/2) |
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