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Judging by the linguistic and toponymic data, the Sumerians were not the autochthons of Sumer. This circumstance, the belonging of the Sumerians to the Caucasian race, as well as all the data obtained by us above, speak in favor of their possible origin from the territories of Russia (Russian Plain). Since other places of the possible exodus of the Caucasian Sumerians in the 7th - 5th millennium BC. simply did not exist, but whole nation cannot suddenly flare up as a wonderful civilization - out of nowhere.
Skeptics, of course, may doubt a little, citing as arguments the possibility of the birth of geniuses among a previously uncivilized people, which, allegedly, these geniuses lead to the heights of civilization.
Especially for such we will give a figurative example.
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Imagine: a monkey is sitting in a tree. She has never seen anything more advanced than a banana in her life and has never done anything more advanced than poking around with a stick in an anthill. You look at her and talk on your mobile phone. Having distracted for a minute and putting the phone aside, on your return you notice that the same monkey is sitting on the same tree and holding a mobile phone in its paws. Every normal person understands that there is no place for miracles, and the origin of the mobile phone-phone in the hands of a monkey is clearly defined.
So, returning to Sumer, we must clearly understand that the Sumerians came to the uninhabited regions of Sumer from another country and not only brought in themselves Caucasian racial characteristics, but also knowledge, ĸᴏᴛᴏᴩᴏᴇ in the regions of their exodus they gathered bit by bit for many tens thousand years. This, in particular, also applies to mythology and language. Or another example.
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China has the world's only fastest train. But the Germans developed and made it. If the Chinese destroy the designers and documentation, does this mean that they will be considered the inventors and manufacturers of this train?
Of course not! And in this regard, we again recall that both in terms of the density of archaeological sites at the time of the appearance of modern man (50-40 thousand BC; see item 6., Chapter IV), and in the spread of worldview cults, in particular , the cult of the Slavic Makosha (starting from the 42nd millennium BC, Kostenki, Russia; see Map of the distribution of the cult of the Slavic goddess Makosha), and in terms of population in 50-40-20 thousand BC .e. (see p. 5. Ch. IV), and according to the spread of language families (see Languages \u200b\u200bof the World), we will not find another center of the Caucasian Proto-Slavic civilization anywhere, except for Russia - Russia, located on the ancient Russian platform.
Meanwhile, in a number of linguistic studies, the Sumerian language is defined as “genetically isolated”. Politics, or, more precisely, historical politics, in this case here interferes with the direction of scientific thought. And it interferes for the reason that the modern democratic world community (see "Democracy leads to the death of egregor") is mostly built on the basis of the thesis about the biblical origin of civilization. Even that declared DIFFERENT position of academic science about the adherence to the latest Darwinian theory by its other wing still refers the now Darwinian origin of man to the places of exclusively biblical events. What is at least the adoption by the scientific community of the name of the language family according to the character of the Bible: Sim - Semitic languages: imagine, the Slavs will give names to the languages \u200b\u200baccording to the Vel-Wees book - Vel-Yesov languages, Svarog languages, Makoshin languages, Yaril languages, Rusal languages, etc. etc. Or another term - the Pra-Adamites, which defines people who lived before the biblical Adam. Imagine, we will call them Praquezalcoatlites - descendants of the Indian Quetzalcoatl. This, in turn, imposes a rigid framework on historical popularization, pre-establishing in a Semitic way that, allegedly:
- firstly, the ancestors of all peoples are the Semites,
- secondly, the ancestor of all languages \u200b\u200bis the Semitic language.
As you know, neither one nor the other is far from the historical reality. As is also known, and as we showed in Ch. XI, the so-called Semitic community was created through reconstruction (artificially), starting only from the 18th century A.D. Two other false (“hypothetical”) families of languages, named after two of the three sons of the biblical Noah Ham and Japheth — Hamitic and Japhetic — have already fallen into oblivion. The Semitic still clings to life, although there is never a place for it on the maps of languages. If only not by directly renaming existing installed languages \u200b\u200band language families.
Despite the data of science, publicly following the tense notion of interethnic tolerance, numerous scientists in fact serve the process of a long historical occupation (see p. 8. Ch. IV) of new lands by Semitic-Caucasian settlers, who have consistently destroyed all known civilizations (except so far only one - Russian). As you know, the book of the Bible "Apocalypse" speaks of the massacre that the Jewish Messiah / Mashiach / Christ will inflict, destroying ALL the population of the Earth and leaving only 144,000 Jews from the 12 tribes of Israel. It is for this that such scientists, to the detriment of the truth, preach precisely the Semitic (Judeo-Biblical) origin of civilization. Although, we repeat, this is, of course, from the field of mythology and has nothing to do with science.
For this reason, the declared “genetic isolation” of the Sumerian language in fact does not imply the following: the Sumerians have neither ancestors nor brothers among the known languages \u200b\u200bof the world. Which, in turn, speaks of only one of two things:
- or the Sumerians were silent (did not have a full language) before their arrival in Sumer,
- or the Sumerians came to Sumer from another planet.
Because in all other cases, the Sumerians must have linguistic relatives. In this case, the situation is not unique. It repeats exactly the situation with the Etruscan language, the origin of which also, allegedly, has not been established.
The interestingness of these two situations lies in the fact that both cultures - the Sumerian and Etruscan (from the Pelasgian) - were the most developed in their regions in their historical time and had an enlightening effect on subsequent cultures and peoples. Both of these cultures were formed by the proto-Russian settlers. And since, we repeat, the modern presentation of history largely goes solely to please the Semitic one-man rule, it is unacceptable that at least some other community was historically more advanced than the Semites themselves. And in this regard, this clear attitude is also clearly worked out by the relevant researchers - the Sumerian and Etruscan (from Pelasgian) languages \u200b\u200bdo not have (read: cannot and should not have) their genetic ancestor.
For this reason, the Sumerian language of the early period (pre-Semitic) is not actively studied, and the Pelasgian language is not studied in full - because, if such studies were carried out, the results of these studies would put huge question marks on the writings of numerous `` researchers '' her, stating the above-mentioned difficulties in the classification of these languages.
At the same time, since pseudo-scientific propaganda has nothing to do with the real history that has already taken place once, we are quite capable of finding the ancestors of the Sumerian language (as we did above, finding the ancestor of the Pelasgian language - see clause 7.1.2.1. Ch. IV).
The formation of the Sumerian language is attributed to the culture of Uruk (4th millennium BC), which replaced El Obeid (in the center of the city of Uruk, both the "Red Building" and the "White Temple" were excavated).
The accepted periodization of the Sumerian language proper is as follows:
- 2900 - 2500 gᴦ. BC. - archaic period: there are many ideograms in writing, not all grammatical formants and sounds are recorded; educational and business texts, construction signs, legal documents.
- 2500 - 2300 gᴦ. BC. - the old period: economic texts, construction, legal and historical inscriptions.
Further periods of the language of the peoples of the Sumerian territories speak of the Semitic-Caucasian occupation and the complete destruction of the Caucasian population of Sumer by the newcomer Semites:
- 2300 - 2200 gᴦ. BC. - a transitional period: a small number of written monuments, which is explained by the Sumerian-Akkadian bilingualism.
- 2200 - 2000 yrs. BC. - a new period: many building inscriptions, long poems, texts of religious content, archives.
- 2000 - 1800 BC. - late period: epic songs, hymns; a clear influence of the Akkadian language (the Semitic group of the Afrasian language family).
- From 1800 ᴦ. BC. - the post-Sumerian period, when the language ceased to be alive and remained only one of the official ones; from this time there were bilinguals.
The early stage of the Sumerian language, as we noted above, does not seem to correlate with any of the known languages, and the late one correlates with the languages \u200b\u200bof the Sino-Caucasian family. It was during this period that the Semitic-Caucasian occupation of the Sumerian took place. Sources speak of this as the process of assimilation of one culture to another, forgetting, however, that the culture of the Sumerians was completely destroyed by the assimilants, reworked by them and later issued as their own (for example, the Chaldeans-Arameans “inherited” astrology from the Sumerians, the “ancient Jews” “inherited” from the Sumerians letter etc. etc.). This is exactly the same as how the conquistadors "inherited" the lands of both Americas from the Indians: many cities and states bear the names of Indian tribes, and the Indians themselves became an excellent fertilizer for the barren prairies of the West.
The first monuments of Sumerian writing date back to 3200 BC. The language of the Sumerians was spoken in 4 - 3 millennia BC. among the bearers of El Obeid culture. But since it was historically built on the Hassun culture of the 6th millennium BC, and the similarity of the religious cult of worship of the Slavic Makosha (identical female figurines, ornament, etc., see above) is evident, we can assume that the language the Sumerians were inherited from this time.
The source, relying on the data of linguistics, convincingly shows that at the time of the beginning of the existence of Sumer (5th millennium BC), only six languages-families existed on Earth:
1. Austrian - the east of Eurasia,
2. Elamo-Dravidian - east of Sumer,
3. Sino-Caucasian - to the northwest of Sumer,
4. Russian (common Indo-European) - to the west and north of Sumer,
5. Ural - northeast of Sumer,
6. Afrasian - in northeast Africa,
7. Negroid - in southern Africa.
Figure: 4.7.1.3.1.1. Language Tree. Fragment 10 - 2 thousand BC
This list is now complete. No additions to it are possible. For the considered period of time, the linguistic space is "plowed up" along and across, so that it will be not only impossible, but impossible to find any additional family of languages, previously unknown.
Analyzing the above list, we find that the Sumerians (early stage, up to the 5th millennium BC) did not have contact with the Austrian, Afrasian, Uralic and Negroid language families - the delimitation took place by territorial remoteness. In addition, racially, the Sumerians, belonging to the Caucasian race, could not speak the languages \u200b\u200bof the Mongoloids (Austrian and Uralic families) or Negroids (Afrasian and Negroid families). Also, for reasons of racial inconsistency, the Sumerians could not be the speakers of the Elamo-Dravidian language of the indigenous Negroid population of Elam and India. There can also be no talk of borrowing and possible processing of the latter, since even at the present time, Caucasian Indians have not mixed their Indo-European language with the Dravidian language of the local Dravidian Negroid population of India - in India there are still two "languages" (two streams of languages).
Τᴀᴋᴎᴍ ᴏϬᴩᴀᴈᴏᴍ, of the seven named families of languages, the Sumerians could only speak:
- either in Sino-Caucasian (Semitic),
- or in Proto-Russian (common Indo-European) languages.
Numerous studies unequivocally show that the Sumerian language does not belong to the Sino-Caucasian (Semitic) family. Moreover, it was after the Semitic-Caucasian “state” of Akkad, located in the northwest of Sumer, was created, strengthened and attacked Sumer, that both the Sumerian language and the Sumerian people ceased to exist.
At the same time, this process of forcible assimilation took place only from the 2nd millennium BC, which is reflected in the periodization of the Sumerian language cited above. The conclusions about the belonging of the Sumerian language to the Proto-Russian (Indo-European) family are beyond doubt. Although, to clarify our positions, let us turn to the analysis of the language itself.
The structure of the Sumerian language as two basic typological dominants contained:
- agglutinative nature of the organization of morphemes in the word,
- ergative nature of actant-predicate relations.
These two features have a number of dependent tendencies in the structure of the language. The first of them determines that all morphemes in the Sumerian word have boundaries - they carry one grammatical meaning. Agglutination consists in the fact that derived words are formed by adding affixes with a certain meaning to the root or base. In this case, the affixes follow each other, do not merge either with the roots or with other affixes, and their boundaries are distinct. For example, a pomorka, where: by - a prefix indicating the location; mor - the root that establishes the meaning of the base; k - suffix indicating females, formed from the root; a - the ending indicating the feminine gender, singular. Sumerian language has syngharmonicity (within a two-syllable stem, only one vowel is possible, for example, milk, parade, good, etc.) and ergative structure (the predicate verb always closes the sentence, and the actant with the meaning of active action always comes first, for example, I love you, you look at the sky, etc.).
Agglutinativeness as a structural dominant ͵ in terms of opinions, suggests that the language should be polysynthetic, especially in the structure of the verb. In the Sumerian language, this is confirmed by the fact that almost all types of actants have concordance in the structure of the verb, and also the morphological and syntactic expression of the ergative structure of the language is almost completely correlated.
Moreover, today, according to some linguists, polysyntheticism is characteristic only of the languages \u200b\u200bof America, New Guinea, Oceania, and northern Australia. In Eurasia, polysynthetic languages \u200b\u200bare common only in the Far East, the geographical exception is only the Abkhaz language in the western Transcaucasia. Polysyntheticism is also uncharacteristic for Africa. Τᴀᴋᴎᴍ ᴏϬᴩᴀᴈᴏᴍ, we see that polysyntheticism is a phenomenon of mainly Mongoloid languages. The Sumerians, as we have shown above, were Caucasians.
For this reason, to consider the situation around Sumerian polysynthetism, we will give an encyclopedic example: ʼʼPolysyntheticism is not an absolute but a relative characteristic of language, one of the poles of the continuum analyticism - synthetism - polysyntheticism. Consider english sentence (1) ʼʼI am trying to sleepʼʼ and its translations into Russian (2) - I am trying to sleepʼʼ and into the Central Yupik language (Eskimo family, Alaska) (3) - ʼʼqavangcaartuaʼʼ (example M. Mitun). The meaning of all three sentences is the same, the number of morphemes / semantic elements is approximately the same: in each of the three sentences there are about six of them. At the same time, the English language expresses this meaning in five words, of which two, three or even four are official. English is mostly analytical, and the only productive grammatical affix found in (1) is the ϶ᴛᴏ suffix -ing. The Russian language is moderately synthetic. The English particle to in (2) corresponds to the infinitive suffix -ty, and I try to express the main predicate in one word (synthetically), and not in an analytical combination with an auxiliary verb, as in English. Central Yupik is a highly synthetic or polysynthetic language: all grammatical meanings in sentence (3) are conveyed by the affixes of the verb "sleep", which is semantically principal. The morpheme denoting ʼʼяʼʼ acts as an affix, and even the meaning to tryʼʼ, ĸᴏᴛᴏᴩᴏᴇ in English and Russian should rather be considered lexical. All degrees of synthetism are possible, intermediate between Russian and Yupik, and also exceeding the polysyntheticism of Yupikʼʼ.
Note that the English language belongs to the degrading languages \u200b\u200b- languages \u200b\u200bthat are losing part of their previous achievements. This is a reflection of analyticism. Moreover, the English language comes from the Proto-Russian-Common Indo-European language, and its degradation is caused by a significant distance from England from the territories of the initial formation of the Proto-Russian-Common Indo-European language, as well as mixing with the languages \u200b\u200bof other, less developed language families.
From the Russian language, we will give the following examples of polysyntheticism and its translations into analyticism (actant + service words + indefinite verb): "I will work." - "I will not work for a while"; ʼʼ I bite. - I will not bite part of (something) ʼʼ; "You will jump." - "You can jump to the other side", etc.
For a Russian who is fluent in his native language, one verb - work, bite, jump - is enough to describe a concept that corresponds to it. For this reason, sentences consisting of one such word are common in Russian. Especially in the spoken language.
It is in this connection that the idea of \u200b\u200bthe degree of polysyntheticism of a particular language fundamentally depends on the criteria for distinguishing a word boundary. Such (universal) boundaries do not exist in linguistics today. As a result, when ideas about the boundary of a word change, the qualification of a language on the scale of "analyticism - synthetism - polysyntheticism" can radically change. For this reason, any little-studied language presents for linguists, first of all, the riddle of its articulation into words. Polysynthetic languages \u200b\u200busually have the ability to convey a particular meaning expressed by means of a verb affix (for example, ʼʼbiting-Yuʼʼ), as well as using a separate word (for example, ‘I’m biting).
Note that in the word bite previously the prefix po-ʼʼ was a separate preposition, and now it has merged with the subsequent word. And even duplicate constructions have developed, for example: po-ʼʼ + [on the topʼʼ + ʼʼbestʼʼ (is) \u003d ʼʼsurfaceʼʼ] \u003d long the surfaceʼʼ.
For this reason, most linguists, regarding the polysyntheticity of a particular language, share the formula ʼʼ it is obvious that this is not a binary sign of the yes / no type. Because with a change in ideas about the boundary of a word, the qualification of a language on the scale of "analyticism - synthetism - polysyntheticism" can radically change. Let's give one more eloquent encyclopedic example: French is traditionally perceived as one of the most analytical Western European languages. Meanwhile, such a description is imposed only by the habit of perceiving French in its spelling form. A more objective approach to live spoken French shows that this language has already gone through the next stage of evolution - from analytical it turned into polysynthetic (K. Lambrecht). Sentence (5) Il me l'a donne "he gave it to me", "we habitually perceive it as consisting of five words, really represents one phonetic word, and if we described this language as some little-studied language of New Guinea or In the Amazon, it is likely that such an interpretation could be offered.
The same applies to the ergativeness of the Sumerian language. The structure of ergativity in the Sumerian language is holistic, ᴛ.ᴇ. manifests itself both in the verb system (personal affixes) and in the nominal (ergative case, expressed by the postfix -e). In our example, you can translate one word "bite" into an ergative sentence, for example, "I bite". Here we get a concordance between the actant ʼʼyaʼʼ and the affix ʼʼ-yuʼʼ, although from our point of view this is just a common duplication. It is precisely because of its ergativeness that the Sumerian language was ranked among the Sino-Caucasian languages: both to the Abkhaz-Adyghe or Nakh-Dagestan, and to the Kartvelian. At the same time, they have a nominative character of syntax, which is inherent in Indo-European, Uralic, Turkic, etc.
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languages. And ergativeness is declared as qualitatively different in relation to nominative languages \u200b\u200bsuch as Slavic or Turkic.
From all that has been said above, it becomes clear why attempts by a simple comparison of certain signs of the Sumerian language to squeeze it into any family were unsuccessful. It was in this connection that it was not possible to prove that the Sumerian language belongs to the Sino-Caucasian family: none of the structural or lexical elements found in Sumerian and at the same time finding a parallel in any other Sino-Caucasian language should not be declared a genetic parallel, since it can turn out to be an ancient borrowing.
From our point of view, based on the analysis of the spatio-temporal classification of languages \u200b\u200bpresented in, the Sumerian language cannot be brought to a relationship with the Sino-Caucasian languages, since most of the latter in the era of the developed Sumerian language (5 thousand BC) simply did not existed in history. The only Sino-Caucasian language of the 5th millennium BC. is Prakartvelian. Moreover, it was obtained by calculation, that is, the probability of its existence can be equal to either 100% or 0%. Moreover, the Sino-Caucasian archaeological cultures of the specified time have not yet been found. All cultures of the 5th millennium BC regions of Mesopotamia are Proto-Russian Proto-Slavic (see clause 7.1.3. Ch. IV). The obvious complete impossibility of using the language of another race (Caucasian) by the Sumerians, moreover, we repeat, it was after the genocide perpetrated in Sumer by the Semites-Akkadians that Sumer himself, and the Sumerians, and the Sumerian language ceased to exist.
On the other hand, Proto-Russian - Proto-Slavic - language in the 5th millennium BC. actually attested by the works of Gornung, Rybakov, and others.
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Moreover, it is attested both archaeologically, and linguistically, and territorially - along the northeastern, northern, northwestern, western and southwestern borders of the Black Sea. There are only several hundred kilometers (about 200 km) from the southwestern border to the southern one, which, of course, does not pose a barrier for speakers of any language.
Based on the foregoing, we have the right to count on a fairly high percentage of coincidence of Sumerian and Russian words (yes, despite the difference in age).
| Sumerian | Transfer | Russian / Transliteration | Other Indo-European |
| aba | ancestor, father, old man | baba, ba, dad, grandma baba, ba | ukr. Posted on ref.rf baba, big. Baba, Serbo-Horv, Baba, Slovenian. baba, Czech. baba, Polish. baba, lit. boba, ltsh. ba ~ ba, father fatherʼʼ, ukr. Posted on ref.rf dad, dad, blr. Posted on ref.rf batsya, big. Bascha, Serbo-Horv. |
| ama | mom, ma | mother, mother, ma mat, mama, ma | ukr., blr. Posted on ref.rf mom, big. mother, Serbo-Croatian. mom, Slovenian. mama, Czech. mama, slvc. mama, Polish., V.-pudd. mother, cf. Posted on ref.rf east-lit. moma |
| amar | cub, calf | am (is), amanki, amki am, amanki, amki small, boy, small maliy, malets | marja, "Russian woman", sib., orenb., tat., khivinsk. marsa "Russian woman, wife", Chuv. majra ʼʼRussianʼʼ, head. marja |
| (a) ne | him | him, him, she nego, nemu, (o) na | Serbo-Horv. us, nama, us, sloven. nas, nam, Czech. nas, nam, slvts. nas, nam, Old Polish. nas, nam, v.-puddle., n.-puddle. nas, nаm, etc., Old Ind. nаs ʼʼnasʼʼ, ave. nа (enkl.), Goth., D.-V.-N. uns ʼʼsat. |
| ba-ngar | put (-eno, -or) | in-hangar, barn, onbar, imbar va-ngar, onbar, anbar (warehouse) with metathesis - arban, bangar arban, bangar | ukr. Posted on ref.rf barn, vinbar, old Russian anbar, onbar. |
| Bilga-mes | ancestor-hero | Volga (husband) (Russian hero) Volga-mus | beater ʼʼ beaterʼʼ |
| dari-a | sacrificial, permanent | gifts, darya dari, dari-a | ukr. Posted on ref.rf gift, art-glory. dar, big. gift, Czech. dar, Polish, v.-pudd., n.-pudd. dar, Greek. dоron. |
| dingir | the God | money (wealth) denga | |
| du | builder, builder | deya (what came true), diu dea, diu hollow, hollow, hollow | |
| du | open, hold | blow, blow, blow, blow, dui, duu, dut, dulo, duh | |
| dua | building | house, smoke (old. Posted on ref.rf based on –u) dom, dim | ukr. Posted on ref.rf dim, house, big. Domat, Serbo-Horv. house, Czech. duІm, slvc. dom, polish, in-puddles, n-puddles. dom, Old-Ind. damas, ʼʼdomʼʼ, avest. dam- "house, housing", Greek. dom ʼʼbuilding, lat. domus |
| duud | building | (driving + in) giving (lifting) dia (driving) | before (m) doing (barking) |
| eger | back, back | hump, gorb ridge, xrebet | gorob, ukr. Posted on ref.rf hump, Old Russian gurb, Serbo-Horv. grove, Slovenian. grb, czech, slvc. hrb, Polish. garb, V.-puddles. horb, n.-puddles. gjarb |
| En-lil | Enlil | he is Lelya, she is Lelya On-lel | le (e) la, ukr. Posted on ref.rf lelika ʼʼtkaʼʼ, Leli, Lelka, Lelio papashaʼʼ, more. lelya ʼʼ aunt, lelyak ʼʼ uncle |
| ere | slave | reb (yonok), reb (yata), robenok Russian. * reb- derived from * rob as a result of old. Posted on ref.rf vowel assimilation reb-, rob-, rab | Old Russian shy, rob rab, art. slave, big. rob rab, Czech. rob rab, prasslav. * orbъ, Eastern-Slav. and Zap.-Slav. rob, Yu.-Slav. rаb., lat. orbu |
| eren | warrior, worker | hero, iroi, heroine geroi, iroi, iroin | French heros, it. heroisch. |
| gaba | chest | toad ʼʼrotʼʼ, toad (sore throat) gaba lip, gill guba, gabra chew, chew (from chewing) geb, geba lip (sponge, bulge) guba | jab screamʼʼ, ukr. Posted on ref.rf gills, blr. Posted on ref.rf gem, more. gills, Czech. јabra, slvc. јiabra gabra, jawʼʼ, avest. zafarЌ mouth, mouth, mouthʼʼ, OE gop ʼʼ beak, mouthʼʼ, ukr. Posted on ref.rf lip ʼʼrotʼʼ, large. g'ba - the same, Czech. huba, old. Posted on ref.rf huba "muzzle, mouth", Polish geba ʼʼrotʼʼ v.-puddles. huba, n.-puddles. guba, lit. gum ~ bas "lump, nodule, outgrowth", gum ~ bulas "zhelezeza", Middle Pers. gumbad, gumba "convexity". |
| gal | large | gala, galafa (noisy crowd) gala, galafa | |
| gen-a | faithful, correct | genius, genzis, general geniy, general | |
| gin | going | I drive, drive, walk gonu, gnat, gulau Old Russian. gnati, 1 l. units including wife | ukr. Posted on ref.rf gnati, 1 l. units h. wife. Serbo-Horv. gnati, wife, Czech. hnati, јenu, slvc. hnat ", Polish gnac, v.-puddle hnac, n.-puddle gnas, lit. genu, gin ~ ti" to drive ", ginu, Old Prussian guntwei" to drive out ". |
| gina | walking | race, (c) gonka, ginut | |
| igi | face, eye | eye, eyes oko, ochi | ukr. Posted on ref.rf eye, ojo (Spanish), eye (English), Auge (German) Old Russian. eye, art-glory. eye, big. eye, dv. eyes, slovenian. oko, czech, slvc., polish oko, V.-puddles. wоkо, n.-puddles. hoko, prasslav. oko, lit. akis "eye", ltsh. acs, OE aks, lat. oculus "eye", goth. augo, tochar. Posted on ref.rf еk "eyes". |
| igi-… -du | look (at) | looking, looking, looking looking, looking (with eyes) | I look, Ukrainian. Posted on ref.rf look, blr. Posted on ref.rf glyazets, more. gledam, slovenian. gledati, slvc. hl "adet", v. puddles. hladac, lts. glendi "look for". |
| inim | word, decision | dumb (end), dumb nema, nem | German "mute", more. German, Slovenian. nemec, Polish. niemiec, n-puddle nimc, slvts. nemes. |
| iti (d) | month | tin ʼʼrubleʼʼ, Old Russian ting, literally cutting, notchingʼʼ, (cf. Posted on ref.rf poltina) tin Old Russian. tinati ʼʼcut (month - half of the moon) tinati tikr ʼʼmirrorʼʼ (sun) tikr | |
| kalag-a | strong | fist (fist fighter), fist kulaka, kulak kalaban, pound, kalantar ʼʼ chain mailʼʼ | Veps. kalaidab ʼʼremittingʼʼ |
| ki | Earth | whale (snowdrift), whale (cement), ki (rka) kit, ki (rka) | throw, ukr. Posted on ref.rf throw, Serbo-Horv. kidachi "to clean manure", Slovenian. kidati, Czech. kydati ʼʼ to clean the barnʼʼ |
| kur-kur | a country | kuren, barrow ʼʼ fortressʼʼ kuren, kurgan cr (ep), cr (ah), (x) cr (am) | ukr. Posted on ref.rf kuren ʼʼizbaʼʼ, Polish. kuren "dugout, shack" kram "small shop", ukr. Posted on ref.rf kram, polish kram, Czech. kram ʼʼlavkaʼʼ ukr., blr. Posted on ref.rf edge, Slovenian. kraj, czech, slvc., polish, v.-pudd. kraj, avest. kаrаna ʼʼ edge, sideʼʼ |
| lu | person people | people, people lud, ludi | ukr., blr. Posted on ref.rf people, Old Czech. l "ud, czech lid, polish lud, svc. l" udia, polish ludzie, V.-puddles. ludzo, n.-puddles. luze, Old Russian, Old Slav. lyudin "free man", ukr. Posted on ref.rf lyudin "man", lit. liaudis "people", D.-V.-N. liut `` people '', Wed-B-n. liute, burgundy. leudis "person". |
| lu- (e) ne | mentioned / famous people | ludina ludine | |
| lugal | leader, lord | people + gala | |
| na (d) | lie down | down, prostrate, supine, prone niz, niz | ukr. Posted on ref.rf bottom, blr. Posted on ref.rf niz, Old Russian. niz, Serbo-Horv. bottom, bottom, slovenian. niz, Czech. niz, and.-e. * ni, Wed Old Ind. ni- “down, down”, avest. ni, OE niу "down", d.-v.-n. nidar "down", ltsh. ni ~ gale. |
| ngi (g) | black | nagig, nagar, gar, jar, giga | French noir, Italian, nero, Spanish negro, negras, negro, French negre, it. Nеger, lat. niger - black burnt, ukr. Posted on ref.rf zgar "burnt place". |
| ngiri | leg | leg, legs noga, nogi | ukr. Posted on ref.rf leg, Old Russian, St. Slav. leg, more. leg, Serbo-Horv. leg, Slovenian. noga, Czech, slvc. noha, polish. noga, V.-puddles. noha, n.-puddles. noga, lit. naga ʼʼkopytoʼʼ, Old Prussian. nage ʼʼfoot (legs) ʼʼ, lat. unguis ʼʼnailʼʼ, Old Irish ingen - the same, Old Ind. nakham. |
| par-par | light (very) | purple, headlamp purpur, phara | French phare, ital. faro, isp. faro, Euphrates, Arabic. El Fara. |
| ra< rax | strike | rah, collapse, fear, army, garasit (beat) | |
| sang | head | dignity | * sanъ, Old-Ind. sѓnu ʼʼtop, height͵ pointʼʼ, Old Ind. san- "deserve", avest. han- "to deserve", Eng. head ʼʼheadʼʼ |
| shu | hand, took, touched | joke, rummage, joke, sew, awl | German suchen ʼʼsharingʼʼ |
| si | motley | grey | |
| sikil | clean | Russian sistil (cleaned) | |
| sur | border | sur, French about, oh; isp. South | |
| tab | press down | tab, eng. label, label | |
| ud | day | day den | |
| udu | ram (s) | kudu, eng. antelope kudu | |
| uru | community, city | rus, clan, kuren, khutor, circle | |
| shu-ti-object | take | shu- (ka, rsha) -t |
Table 4.7.1.3.1.1. Comparison of Sumerian, Russian and other Indo-European words.
Let's consider some more features of the Sumerian language. For example, in the Sumerian language, plurality is formed by repetition - Sumerian.
Posted on ref.rf
udu-udu, all rams. In the Russian language, e-e-e-e, we go, we go, quietly, etc. Sumer.
Posted on ref.rf
udu-xa, rams of various kinds (by the affix -xa, Russian - ksa) in Russian also has an analogue for denoting ʼʼdifferent kindsʼʼ: sky - heaven-sa, miracle - miracle, body - tel-e-sa, etc. .d.
The Sumerians themselves called themselves ʼʼsang-ngigaʼʼ... This is usually translated as "blackheads" from sang, head, ngi (g), to blacken. A very controversial statement, since they were not blacks, but white Caucasians. This means that, unlike the Negroid natives who were present next to them, the Sumerians were by no means black-headed, but, rather, "white-faced".
For this reason, in our opinion, it is possible:
- or the term ʼʼsang-ngigaʼʼ was used by the Sumerians to call the autochthonous Negroid population;
- or this phrase should be deciphered differently.
Let's consider several options. Based on the fact that the Sumerian language by its nature has ergative a structure in which the predicate verb always closes the sentence, and the actant with the meaning of active action always comes first, we get ʼʼ head + black (shchy, shchaya)ʼʼ. That is, the active character here is sang, the head, and ngi (g) is the verb "to blacken", -a is a suffix for the formation of a name, as well as the formation of a participle from verbs (ngig, blacken - ngiga, blackening). Composition in the Sumerian name system consisted in simple addition of roots. Some compound words go back to the typical Sumerian group "defined - definition", and the definition must be expressed by an adjective, application or name in the genitive case. That is, ʼʼsang-ngigaʼʼ can be translated like this - ʼʼ blackening headʼʼ (negro or murderer?). But sang can denote not only the head, but also a verb of similar meaning - as, for example, shu denotes both the hand and the verbs tookʼʼ, touched. Τᴀᴋᴎᴍ ᴏϬᴩᴀᴈᴏᴍ, sang can mean Russian. the verb "to head", "to head", to chop off the head \u003d "head something (thread, prostrate)". Similar to Russian. colloquial ʼʼshtonitʼʼ \u003d somethingʼʼ. If we remake the construction for the Sumerian type (by rearranging the service word-morpheme “to thread something” from the end of the word to its beginning), we get Angolova - “decapitate”, and the Sumerian self-name is ʼʼ decapitatorsʼʼ. We find this confirmation in French - sang, blood.
There is a second version of the first. With the Sumerian spelling sang- (i) gi-g (al) -а, head-eyes-large we get - ʼʼ big-eyedʼʼ in the sense of “beautiful”.
Third option. Sumerian sang-n-gigas is comparable to: fr. sang - gender, origin; san - noble birth; Greek gigas, pl. gigantes is the name of mythical creatures of enormous stature and superhuman strength. Then we have a translation - ʼʼ giants of noble birthʼʼ.
Another option: san-g (i) n (a) - (i) gi-ga (l) - “sons of the big-eyed giants who came”.
In our opinion, the variants of translations of the Sumerian self-designation given by us - "headless", "big-eyed", "gigans, noble by birth" - more reflect the essence of the Sumerian people than the old term "black-headed", which is not attached to anything. Moreover, the decoding of “the sons of the big-eyed giants who came” shows as accurately as possible the historical appearance of the Sumerians in the lands of Sumer, and their difference from the local indigenous Negroid-Dravidian population.
At the end of the consideration of the Sumerian language, we present another interesting parallel. The Sumerian self-name sang-ngiga or in one word - sangngiga - is very consonant with the Russian name of the most ancient Paleolithic site Sungir - in Latin transcription - sungir.
conclusions
Analyzing the given Sumerian words, their translation, Russian analogues and their transliteration, as well as extensive vocabulary nests of other Slavic-Indo-European languages, we can draw the following conclusions:
1. The coincidence of the Russian and Sumerian languages \u200b\u200bis almost complete. This is provided that the time difference between the words used for comparison of these two languages \u200b\u200bis more than 5 thousand years. The data obtained are fully consistent with the one stated in the work "Languages \u200b\u200bof the World", where it is shown that in the period from the 6th to 3.5 thousand BC. the Sumerian language was a bygone branch of the Proto-Russian Slavic. Since the departure of the Sumerian language from Russian (6th millennium BC), the Russian language has not been exposed to any significant influences from other (non-Indo-European) families, and therefore has retained its vocabulary arsenal. Naturally, time has influenced the Russian language through well-known linguistic stages, but the roots, as we have shown, have remained largely unchanged.
2. An extremely high degree of similarity of the Sumerian language with almost all other languages \u200b\u200bof the Indo-European family, spread throughout Europe, was found. This is also in excellent agreement with the data presented in, where it is shown that European languages \u200b\u200bin the period from 6th to 3.7 thousand BC. were the second branch from the Proto-Slavic-Proto-Russian language. Almost all Indo-European languages \u200b\u200bof Europe, like Russian, have not experienced significant influences from non-Indo-European language families.
3. Comparison showed high degree the similarity of the Sumerian language with the ancient Indian and Avestan languages. Both of these languages \u200b\u200bmoved away from Russian in the period from 3.5 to the 2nd millennium BC. ... On initial stage this period, from 3.5 thousand BC, the Sumerian, ancient Indian and Avestan languages \u200b\u200bcoexisted in parallel.
4. The analysis revealed an extremely low degree of coincidence of the Sumerian language with Greek. This is due to the fact that the Sumerian language of the period under consideration (5 - 2 thousand BC), having broken away from the Proto-Slavic-Proto-Russian, was still to a large extent a common Indo-European-Proto-Russian language and did not experience the impact of another, unrelated language family ... Greek - on the contrary, is not an independent language, but a mixture (koine) of the languages \u200b\u200bof two unrelated language families - Pelasgian-Common Indo-European-Proto-Russian and Achaean-
Sumerian language in ancient Asia Minor, Sumerian is represented by the largest number of monuments of all non-Semitic languages. For this reason, it is also the most studied in that region, which, however, does not apply to the grammar of the Sumerian language, which has not yet been solved or, rather, has not been completely deciphered.
Geographically, the Sumerian Yaeyk was distributed in the Mesopotamia of the Euphrates and Tigris, from the line passing near the modern Iraqi city of Baghdad, southward to the Persian Gulf. To what extent and when it was spread as a living language north of this line is difficult to say.
The time of the appearance of the Sumerian language in Mesopotamia remains unclear. The alluvial, swampy lower reaches of the Euphrates and Tigris were uninhabited for a long time and the Sumerians certainly did not inhabit it from time immemorial. On the contrary, it is known for sure that the names of settlements (toponymy) of Sumer are not always of Sumerian origin, and in the Sumerian language itself there are a number of words that may not be of Sumerian, but not even Semitic origin. Therefore, it is likely that the Sumerians in the lower reaches of the Mesopotamia of the Tigris and Euphrates are an alien people, although where they came from is an open question.
There is a theory that the Sumerians came from the East, from the mountains of Iran and from Central Asia... However, the arguments in favor of this are not yet convincing enough. The Sumerians themselves associated their origin rather with the southeast, with the islands and the coast of the Persian Gulf.
The first Sumerian settlements (with "proper Sumerian" names) appear at the beginning of the 4th millennium BC. e. in the extreme south of the country. Written monuments have been known in Sumer since the last quarter of the 4th millennium. Around 3000 BC e. the "rebus" use of writing signs is attested, and from this it is clear that then the language was already Sumerian.
In fact, one can trace the very addition of writing, and there is no reason to assume that originally writing was created for some other language and only borrowed for Sumerian. Therefore, it is likely that Sumerian was spoken in the Southern Mesopotamia from the proto-written period, and judging by the continuity of culture, probably much earlier, at least from the middle or from the beginning of the 4th millennium BC. e.
In the III millennium BC. e. a different position existed in the south of the country (south of Nippur - Shuruppak) and north of this center. South of Niipur and Shuruppak Semitic proper names up to the XXIV-XXIII centuries. practically does not occur, to the north they were already widespread earlier, and in the future their number is increasing.
This northern part of the country was called in Sumerian Ki-Uri, and in Akkadian first Varum, and later, on the capital of the state, founded in the XXIV century. BC at. Sargon the Ancient, Akkad... The central, and then the southern part was then called Sumer; previously, the common name of the entire Sumerian-speaking territory was simply Country - kalam.
The Sumerian people also had no self-name; the inhabitants were called each according to their community - "the man of Ur", "the man of Uruk", "the man of Lagash"; all inhabitants of Mesopotamia, regardless of language, were called “ black-headed"-; This is how the Semitic-speaking inhabitants of Mesopotamia called themselves (acc. salmat kakkadim).
Gradually, moving from north to south, the Semitic Akkadian language displaces the archaic and, apparently, in living speech, widely different communal Sumerian dialects. Back in the 21st century, during the "Kingdom of Sumer and Akkad" (the so-called III dynasty of Ur), the Sumerian language was official language offices throughout the state. But already at that time, Akkadian language penetrated into the very south of the country in living use.
The Sumerian language is apparently preserved in the swamps of the lower Tigris and Euphrates until the middle of the 2nd millennium BC. e., but from about the XVI-XV centuries. and here they stop giving children Sumerian names. However, Sumerian continues to persist as a language of religion and partly of science throughout the entire period of existence of the Akkadian language and cuneiform writing, and as such is studied outside Mesopotamia, in countries where cuneiform writing was widespread. Finally, the Sumerian language was forgotten only in the II-I centuries. BC.
It is curious that although the Sumerian language was supplanted by the Semitic Akkadian, there was no physical displacement of one people by another! The anthropological type did not change (the variant of the Mediterranean race, coexisting with the Armenoid, or Assyroid, variant of the Balkan-Caucasian race), there were almost no significant changes in culture, except those caused by the development of social conditions.
Simply put, the later Babylonians are the same people as the Sumerians (of course, with some admixture of the surrounding Semitic population), but they changed their language.
B. Sumerian language
Sumerian is an agglutinative language, not an inflectional one like Indo-European or Semitic languages. Its roots are generally unchangeable. The main grammatical unit is rather a phrase than a single word. Its grammatical particles tend to retain their independent structure rather than appear in a complex bundle with the roots of words. Therefore, structurally, the Sumerian language is not a little reminiscent of such agglutinative languages \u200b\u200bas Turkish, Hungarian and some Caucasian ones. As far as vocabulary, grammar and syntax are concerned, the Sumerian language still stands alone and does not seem to be associated with any other language, living or dead.
The Sumerian language has vowels: three open vowels - a, e, o - and three corresponding closed vowels - a, k, and. The vowels were not pronounced strictly, but often changed in accordance with the rules of sound harmony. This primarily concerned vowels in grammatical particles - they sounded short and were not accented. They were often omitted at the end of a word or between two consonants.
There are fifteen consonants in the Sumerian language: b, n, t, d, g, k, h, s, w, x, p, l, m, n, nasal g (ng). The consonants could be omitted, that is, they were not pronounced at the end of a word, if they were not followed by a grammatical particle that began with a vowel.
Sumerian roots are mostly monosyllabic, although there are quite a few polysyllabic words. Doubling roots have been used to indicate a plurality of objects or actions. Substantives often consist of compound words: lu-gal, "king"(big man); oak-cap, "scribe"(filling the signs), di-ku, "judge"(making the decision). Abstract names are formed using us: lu-gal - "king", nam-lu-gal - "kingdom", "reign".The substantives had no gender. Instead, they fell into two categories: animate and inanimate. In terms of grammar, animals belonged to the inanimate category.
The Sumerian sentence consisted of: 1) several substantive complexes related to the predicate (predicate) either as a subject, or as a direct or indirect addition, or as a dimensional component; 2) grammatical particles that establish the relationship of components; 3) predicate (predicate) - a verbal root, which is preceded by a thematic particle and which is accompanied by infixes that define the relationship between the root and substantive complexes. A substantive complex can only consist of a noun or a noun with all its definitions, such as adjectives, genitives (indicators of belonging), comparative turns and possessive pronouns... The particles that establish relationships are always at the end of the entire substantive complex, therefore they are called postpositions.
The Sumerian language is rather poor in adjectives and instead often uses genitives with genitives. Bundles and conjunctions are rarely used. (In this regard, the conjunction "and" should be placed in brackets, but in the translations proposed in this book, this feature is not always consistently maintained.)
Besides the main Sumerian dialect, probably known as emegir,The "royal language", there were several others, less significant. One of them, emesal,used mainly in the speeches of deities female, women and eunuchs.
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The body begins to age at the moment when the level of vital energy drops so much that it is not enough to maintain physiological processes, and some of them are turned off, as a result of which biological systems begin to go out of balance.
In a person, with age, the blood supply to an organ may deteriorate, which at first will lead to a decrease in its activity and will not entail pathologies. However, the difference in the working capacity of different organs will lead to deviations at the level of the whole organism, since inconsistencies in their work will appear.
Insufficient activity of the heart leads to stagnation of fluid in other organs and muscles, as well as to a deterioration in their blood supply. Deterioration of kidney function can lead to intoxication of the body by metabolic by-products that will not be excreted. Low lung productivity leads to a general lack of energy and anemia, which also leads to a lack of resources for the work of other organs. The human body is a complex chain of relationships, the elements of which are biological organs, and a change in the work of any of them affects the entire system. To ensure a sufficient level of activity, it is necessary to maintain a delicate balance between all the components, and the violation of this complex picture leads to the accumulation of contradictions and sooner or later leads to breakdown.
The human body has many ways to maintain internal balance, since all organs are interconnected, and a temporary weakening of the activity of one organ can be compensated by the activation of other parts of the body. If the heart has reduced its activity, then the body can switch to a more economical mode, thereby not creating an imbalance. If a blood vessel is injured or clogged, then the blood begins to move along parallel branches, and thus the gentle regime of this vessel is maintained, allowing it to recover. When the body is poisoned, the liver oversaturated with harmful substances experiences an overload, and to support this organ, the body switches to a new diet, removing fatty and high-calorie substances from its diet, the digestion of which depends primarily on the activity of the liver.
Thus, the body has enough tools to maintain internal balance, which allows keeping all systems in harmonious interconnection and resolving contradictions. If none of the organs is knocked out of the general regime, then aging does not occur, because aging is a consequence of a significant breakdown of one of the biological systems. From this point of view, it becomes incomprehensible why aging and subsequent physical death became natural processleading to the end of the life of every person.
The aging process is artificial and imposed on the physical body, and it occurs as a result of the imposition of external energy fields on internal physiological processes. The human body is literally forced to grow old, this is done due to disharmonious energetic conditions in which a person or other biological creature has to exist. The external energy environment in its parameters does not correspond to the internal environment of the body, and this discrepancy leads to a gradual deviation of biological processes from the norm.
Since a person exists in this environment all the time, he does not notice any unwanted effects, and aging resulting from imbalance is considered a natural law. However, the artificiality of this phenomenon can be traced by comparing the conditions in which people live in different parts of the planet, in which the pressure of the energy fields of the system differs in intensity. We are talking not only about the social system, but also about the natural one, through its phenomena, affecting all biological organisms inhabiting the surface of the Earth.
In large cities, the main source of distortion is electromagnetic fields, which, by influencing the activity of the nervous system, keep the brain cells in constant tension, and such an excessive tone is transmitted through the nerve endings to the rest of the organs. In the natural environment, an analogue of technogenic stress is severe weather conditions, and people who face these difficulties also wear out their bodies, aging even faster than residents of megacities. However, much depends on how accustomed the body is to certain conditions. If several generations of people live in the same conditions, then their bodies adapt to external influences, and it ceases to play a negative role. Moreover, external fields become an additional force supporting balance, as the body begins to rely on certain energy rhythms and climatic conditions, building its internal processes taking into account these external influences.
The positive trend of the harmonious influence of external factors on a person's life can be easily seen if we consider the lifestyle of any person who lives like his ancestors. People inhabiting Africa feel most comfortable on their continent, and moving to other territories experience not only social pressure, but are also exposed to diseases and climate influences that are unusual for themselves. At first glance, the life expectancy of such people often increases compared to the life span of the aborigines, which is associated with the possibilities of modern medicine available in more developed countries, where such people leave to work. However, the prolongation of life due to medications is an artificial process that only delays the aging process and temporarily removes its symptoms, but sooner or later the body gives up, since it is unable to exist under constant energy pressure, unusual for a person who has moved to the city.
The main criterion by which one can evaluate the exit of internal processes from balance is a decrease in the level of emotional vibrations. If we compare the emotional state in which a resident of Africa lives in their territories, and a migrant who has made his life more civilized, then the advantage should be given to the first. However, the question may arise - why, then, a person who has been living on the land of his ancestors for a long time cannot significantly extend the period of physical life?
Part of the reason lies in the pressure of natural factors, because being in nature, a person has to survive, acting in very tough programs similar to biological instincts, and such a life keeps a person in fairly low vibrations. In addition, many aborigines die prematurely in order to reincarnate faster, that is, they start the aging process prematurely for the sake of their own renewal. Such people feel the gradual penetration of the fields of modern civilization into their lives, the vibrations of which enslave the perception, making their emotions more ponderous and inflexible. In order to maintain emotional balance at the level of the entire tribe, such people compromise, and deliberately shorten the length of their physical life in order to be in high vibrations most of the time. By imposing restrictions on individual life, representatives of such a tribe make their people more free at the state level. Thus, the short life span of people who support the original traditions is a forced measure taken by them subconsciously, in order to preserve the capabilities of their people.
Compared to aborigines, city dwellers no longer support their ancestral traditions, and are almost completely captured by the trends of modern civilization. Such people leading a progressive lifestyle prolong their life by artificial methods that do not affect the emotional state and can only temporarily support the biological body. Pacemakers help the heart perform its physical function, but the vibration in which this organ is located is not considered. Athletes who eat steroids activate rapid muscle growth, but do not pay attention to the stress in which their body is traumatized by too rapid muscle growth. Any medical drug that makes the physical body perform a certain process has a similar effect, without taking into account the general condition.
Modern medicines literally capture vital energy and direct it in the desired direction, which allows you to effectively raise the tone of a particular organ or cope with a disease. This does not take into account the complex chain of cause-and-effect relationships of the entire biological system. Artificial drugs take a separate link out of context and strengthen it, however, other links are deprived of energy support and are deactivated. Such local enhancement can lead to subsequent deviations, which have to be eliminated by other drugs that also solve a particular problem and do not maintain the overall balance. As a result, the body is in constant stress, feeling how any impact deprives it of a fulcrum and makes it resist, but at the same time it is unable to cope with this biochemical influence. We can say that modern medicine constantly proves to the physical body that it is not able to solve its problems on its own, which diminishes the inner confidence of a person and makes him dependent on the benefits of civilization, which artificially support his life.
At first glance, every single influence on a person from the social system gives a positive and obvious effect, which is manifested in the release from diseases and in the general extension of the period of physical life. However, depriving the human body of points of support, the system literally takes it into its own use, making it an instrument in its hands and not allowing a person to consciously use their capabilities. The extension of the lifespan of modern people is an unnatural process, and each person is a forced subject for research undertaken by the system. The main result that the system seeks is to break the will of a person and force him to transfer his physical body to her personal use.
It may seem that the system cares about the well-being of a person, but the question arises - what exactly is supported in this case?
The system, of course, contributes to the existence of a biological body, but not of a person living in it and manifesting at the level of an emotional body, that is, in the form of feelings that fill the physical body. To understand how the biological body is the property of modern people, you need to pay attention to their emotional state. The decrease in the level of vibrations that occurs over the years is evidence that the human body, which was originally his property, is transferred to the use of the system, but that, not knowing how to handle the delicate device of this device, quickly disables it. In fact, the system is not able to harmoniously maintain the structure of the human biological body, and it is much easier for it to provide its vital activity with the help of more primitive programs, devoid of the manifestations of life inherent in humans.
We are talking about replacing organs with their artificial analogs, made using electronic microcircuits, the functions of which are similar to biological tissues, however, in their structure and properties, they differ sharply from real organs. Electronics is that form of existence of physical matter, which is under the total control of external fields through which they are controlled. If the maintenance of the physical body takes place by replacing organs with electronic analogs, then a person will become a completely controlled being and will lose the remnants of inner freedom.
Mankind is actively advancing to such an outcome not only medicine, but also any electronic devices used by people, since they replace a person with his own body capabilities. The pressure of modern civilization is aimed at making a person surrender to the mercy of man-made fields and limply floated with the flow of his life, showing no initiative and relying on the opportunities that are provided to him.
Looking at the life of the average person from the outside, one can assume that he has already given up, since he does not seek to resist artificial conditions. The only discrepancy is that an organism existing in greenhouse conditions starts to get sick and dies even earlier than a person living in nature. The reason is that city dwellers subconsciously resist the capture that spreads to them through electromagnetic fields, and although they are forced to agree to unnatural ways to maintain their life, sooner or later they provoke a failure at the level of the whole organism in order to free themselves from the energy trap.
The combination of all methods of technogenic impact on a person creates a closed space around him, from which it is almost impossible to escape, and over time people are deprived of the last opportunities for liberation. A century ago, people had the opportunity to retire to nature, which, although it put pressure on them with its conditions, allowed them to remain free at the level of the state. Such a life was spent by many yogis and hermits, who specially subjected themselves to physical tests, as due to this they were distracted from the thoughts of the persecuting civilized people and left the influence of social fields. Currently, this tool, which consists in placing oneself in extreme conditions, is still effective, but its effectiveness decreases due to the parallel exposure of the human body to electromagnetic fields, the intensity of which has increased significantly. Wherever there is a yogi or a hermit, his consciousness is exposed to radiation coming from satellites and cell towers, the influence of which is spreading everywhere. Therefore, the life of people living in the wild is less and less different from living conditions in big cities, and a modern person literally has nowhere to hide.
Most people, feeling the hopelessness of the situation, subconsciously start the process of self-destruction, which incapacitates the physical body and allows their consciousness to be released from the limitations of a particular embodiment. Reincarnating again, a person lives through the period of childhood and adolescence, during which an excess of vital energy allows you not to notice external conventions and be in a fairly harmonious state. However, a young man does not notice how his body constantly resists external conditions, and gradually the supply of vital energy dries up, turning every step forward into a real test.
As a result, a mature person acts more prudently than before, and in old age limits himself from many interests, feeling a lack of strength to achieve the desired goals. At some point, a person begins to feel that this incarnation has exhausted itself, since the set of available opportunities no longer corresponds to real needs. Of course, a person can live to maintain a physical body, and the system provides him with the necessary nutrition and medications that prolong life. However, all this makes life completely mechanical and conditioned by the influences of external factors, and the person himself, who is the sensual filling of the physical body, ceases to exist.
Faced with a similar situation, some people choose to continue physical life, while their being falls asleep in the depths of the body, waiting for this incarnation to finally end and death comes, starting the process of renewal. Such a life can be very long when a person externally supports high level activity due to the support of the system, while fulfilling the strict tasks assigned to him by the egregors providing his life processes.
Such an artificial extension of life is characteristic of many politicians, public figures and high-class specialists who turned out to be necessary for the system to ensure its work. As soon as such people fulfill their mission and retire, their body immediately experiences a breakdown due to the lack of external support, since the egregors previously energized individual physiological processes disconnect the human body from the energy source.
Another outcome chosen by most people is to die at a time when the range of available opportunities is significantly reduced due to a lack of energy resources. In this case, despite the healthy lifestyle of such a person and external well-being, the body can force a death by initiating a serious and incurable disease. In addition, the release of a person from the shackles of a separate incarnation can be achieved through an accident, which makes it easy to interrupt the cause-and-effect relationship that is an external obstacle.
From this point of view, death that befalls people is a favorable phenomenon, since it allows a person to restart the process of his life, again feeling a surge of strength in the young years of the next incarnation. However, such a positive attitude towards death is not typical for people, and in everyday life there is a negative view, according to which death personifies all the troubles that can fall on an individual. This distorted perception of death makes people cling to a specific incarnation, which ultimately entails the development of artificial ways to prolong life.
It is worth noting that the traditional medicine used by different peoples several centuries ago had a completely different character compared to the current methods of healing. Any medicine used in the past was aimed at improving the emotional state and helped to raise the level of vital energy. These internal changes allowed the body to cope with any physical ailment on its own. In fact, the healers of the past left a sick person with a choice - to be cured and continue incarnation, or to use the disease as a chance to free himself.
This approach helped people stay in fairly light vibrations that balanced the turbulent events that filled the world in ancient times and the Middle Ages. During the renaissance and modern times the process of urbanization gained momentum, scientific and technological progress also influenced medicine, making it a mainstay of technology. As a result, medicine began to develop towards the eradication of the symptoms of the disease, but depriving a person of his own choice, it makes him more dependent on the system.
This situation leads to the fact that in modern times there are new diseases, which are not yet able to cope with medicine, which are ways of people free from life. These diseases include cancer and AIDS, as well as many completely new viral diseases that may appear in the near future. The reason for the emergence of such dangerous infections and pathologies is the reaction of the human body to the impact of man-made fields, which has increased due to the rapid spread of cellular communications.
Influence is also exerted by computer devices dragging the perception of a person into virtual reality and imperceptibly capturing his consciousness, which becomes a significant complication for the unhindered end of incarnation. A person trapped in virtual reality runs the risk of freezing between lives, and even when his physical body ceases to exist, his consciousness will continue to travel in the astral worlds in which he was during his lifetime, watching colorful films or playing computer games.
Perhaps the fascination with virtual reality allows individuals to forget and not feel discomfort due to the lack of opportunities for development, however, subconsciously they feel the threat that it is impossible to carry out reincarnation. If a person's consciousness has experienced a seizure, the biological body can offer the strongest resistance and start the process of self-destruction. Given the fact that the rapid development of electronic technology literally put humanity in an energy captivity, then such an outcome may become natural and most common.
Leaving a concrete embodiment can occur not only with the help of diseases, terrorist acts and wars that claim hundreds and thousands of lives are more effective. A similar tool, consisting in physical confrontation between people, was used earlier, but was used for other purposes. The wars that took place in ancient times and the Middle Ages allowed the system to easily regulate the process of human development, destroying civilizations that had reached too high vibrations and, from its point of view, were excessively ahead of the rest.
Currently, the level of human development is completely controlled by electronic technology, and the possibility of any discoveries depends on trends in the field of electronics and virtual communications. In this regard, war as a means of blocking the possibilities of people loses its relevance, and the social existence of people can become more peaceful. However, wars can continue for another reason, and armed conflicts can be subconsciously provoked by people themselves, seeking to die. A similar role can also be played by epidemics and global emergencies, which in the past were the methods of the system to regulate its processes, but now they will become spontaneous phenomena triggered by the collective consciousness of people. At the same time, the outer side of life will become calmer, and the system will not give preconditions for indignation.
External comfort can manifest itself in an increase in the quality of life and material income, in benefits for medical procedures and operations aimed at extending biological existence. However, what more system will maintain the safety of the physical body, the more the human subconscious will be indignant at this, which will lead to failures at the level of the entire civilization. Despite the effectiveness of medical technologies in the near future, new diseases will arise that the latest equipment and drugs cannot cope with. A similar situation can occur in other spheres of life: a high material income will no longer please a person and will force him to quickly go headlong into virtual reality, becoming either an involuntary instrument of the system, or starting the process of self-destruction.
Likewise, the system will not be able to provide a sufficient level of security within any country, since the increased frequency of terrorist attacks will become a way of leaving the lives of people who do not agree to be in artificial conditions. We can say that in the near future, death may become the only way for people to escape from the numerous restrictions of social existence.
In order to prevent the self-destruction of mankind, the system will further aggravate the situation, increasing in people's minds a negative attitude towards the phenomenon of death and, at the same time, making mechanical implants as accessible as possible, the massive use of which will not allow human biorobots to die. From the point of view of everyday perception, a person will finally gain the long-awaited immortality, but in fact he will be deprived of the last freedom and become a slave to social processes.
Given the prevalence of a negative view of death, people in the near future will begin to view the end of physical life as a terrible ailment and will do their best to avoid this, agreeing to replace healthy organs with implants in order to block the aging process.
In part, the need for such people will be natural, since it will be dictated by the desire to extend the period of active life and ensure freedom of action. The reason for this desire is the desire to get away from aging, which is an unnatural process provoked by the system. In the future, external fields that provide the aging process may be further activated, which will make aging a kind of scourge of humanity, urging people to quickly surrender to technology and replace their body with an artificial analogue.
In parallel with this, the system can increase the impact of fear vibrations, exaggerating the negative attitude towards death, fueled by the fear of the unknown, which people feel without knowing the processes that occur to them after the end of their physical life. In fact, the fear of death is far-fetched, and it comes from a misunderstanding of this phenomenon, and is also supported by the lack of information about what happens to a person after the end of the incarnation. In the event that people will have information about the processes that their being undergoes during the period of reincarnation, they will begin to treat death more consciously and be able to free themselves from baseless fear.
It is worth noting that the system deliberately keeps a person in the dark regarding this issue, and the most common point of view is supported by the materialist concept, according to which death is an exclusively biological process. An alternative point of view is promoted by some religions, which gives people hope for continued existence, but not in the physical body, but on the subtle plane in the astral worlds, one of which is heaven or hell. Other religions that allow people to believe in the possibility of reincarnation do not allow their perception of the concept of karma, according to which the limitations of a particular life pass with a person into the next incarnation and force him to work off his previous debts. Thus, the religious concept, like the materialistic one, does not allow people to see death as a process of liberation, and although such a thesis is common in some spiritual teachings, it does not find wide acceptance due to the imposition of other points of view that are more convenient for the system.
At the same time, today, humanity is faced with a choice - to become a primitive biological material for egregors who control their consciousness, or to take advantage of the chance for liberation presented by physical death. And at first glance, the second outcome means complete self-destruction at the levels of the entire civilization, because this can happen if people take the opportunity to die unconsciously by running one of the negative scenarios. From this point of view, any action leading to death can become desirable for a person if social conditions do not give him hope for the realization of his deepest aspirations.
Currently, the system does not provide people with opportunities for self-realization, but at the same time it feeds them the hope that such an opportunity will be available in the near future. In general, any religious or philosophical worldview has the right to exist in society if it helps a person to hope for the best. The information presented in this article, on the contrary, can destroy the usual points of support, which means that in the usual sense it is asocial. However, if you look at death as a source of liberation, then information that debunks the usual points of support can become salvation, since instead of imaginary hopes it can give a person real faith in his own strength.
The ability to die is the only thing that has not yet been taken away from a modern person, and he is able to resort to this method at any moment, except for those cases when his consciousness is finally captured by the fear of the unknown, or a physical condition like a coma or paralysis is an obstacle. In all other cases, a person is free to end life at the moment when he wishes, including to carry out this process consciously.
It is worth noting that the attitude towards suicide is specially aggravated by the influence of religions, because in the absence of such an impact on the minds of people, this act would become very common. At the same time, my statement is not aimed at persuading the reader to the possibility of a sudden death. It is about gaining a clearer perception of the very phenomenon of death and freeing yourself from many limiting points of view, one of which is a negative attitude towards suicides. A person can easily get away from such a judgment by putting suicide on a par with other phenomena, such as terrorist attacks, accidents, or fatal diseases, each of which is a way to end physical life.
Moreover, the death of most modern people as a result of aging is also a way of early departure from life, since the human body initially has enough energy resources to exist for many thousands of years. The aging process is specially accelerated by a human being if it feels the meaninglessness of existence, and then it begins to help external fields to destroy the body. Based on this, a person can choose any method of leaving life, and for his deepest being he is liberation.
In the event that modern people can look at the phenomenon of death from a positive point of view, they will no longer be afraid of it, and may even love this opportunity. Most likely, the creation of harmonious relations with the phenomenon of death will not accelerate the process of dying, but, on the contrary, will prolong physical life, and that phase in which a person is in the most resourceful and free state. The main reason for the withering of the physical body is subconscious fear, which keeps the body in constant tension and does not allow a person to relax. In the event that a person feels a favorable death outcome, he will free himself from most fears and transfer himself to a completely new level of vibrations, which will make him immune to most manipulations by social egregors.
Fear of death is the main emotion that feeds any disharmonious feelings of people, including guilt, resentment, jealousy, anger and desire for revenge. The fear of ending life is refracted in a person's perception of many particulars, and almost any fear can be considered a derivative of this fundamental distortion. On the one hand, the fear of death stimulates a person to be realized in society, and liberation from it will lead to the loss of the usual points of support, making the usual whole that most people aspire to become irrelevant. On the other hand, by reviewing the phenomenon of death, people can find new meanings of existence that allow them to develop more consciously both on a personal level and at the level of the entire civilization.
Perhaps a positive attitude towards death will form the basis of a new teaching that can harmoniously complement all existing religions and help people find a new point of support. Thanks to this, the usual faith of a religious person will become more objective, and the hope for a posthumous transition to other worlds or for reincarnation will acquire a new meaning. If a person stops treating death as a punishment and pathology, then he will be able to soundly look at the process of transition to a new incarnation and prepare in advance for it. In this case, many obstacles that usually lie in wait for a person during reincarnation may be overcome and free the next life from many of the limitations that were present earlier.
Perhaps the new teaching helping people to harmoniously carry out the process of reincarnation will become the main source of positive emotions, as this will help them to free themselves from the main negative experience leading to aging - the fear of death. This fear is strong only if the transition to the next life is dark and incomprehensible, and then it really becomes a ground for fear. If the veil of the afterlife is finally lifted, a person can satisfy one of his main interests, connecting him with the subtle plan.
Of course, when creating a new concept of reincarnation, special attention should be paid to new information becoming the foundation for this teaching. The truth of the information coming from the subtle plane and helping a person to reconsider the usual point of view about death plays a key role. The main criterion that can become a litmus test of the reliability of information is the feeling of strength and inner freedom that can come in contact with real information. If an entity transmitting information about death seeks to place a person's consciousness in new restrictions, then such sayings can only give rise to new fears and shake confidence.
Therefore, creating a new concept of death, a person can base it on a sense of unshakable faith in his own strength, which can become the sensual content of any information and reveal its true meaning. The same sensation can become that energy that will help a person easily overcome any obstacles separating him from the next incarnation in a physical body, or move to those levels of the Universe where he would like to find himself.