Real Persons: Zoosophy

What the heck is Zoosophy?

Finding the spiritual part of yourself can be an important aspect of your healing process.
(Bass & Davis ³1994: 166)

I choose the term Zoosophy out of a certain discontentment at the term Anthroposophy (and likewise Theosophy and Infosophy) because it suggests a "merely" humanistic (resp. theological, religious, spiritual) instead of a (pan-) animistic focus.

Yet I must acknowledge that these are very interesting approaches in assisting one to become one who knows about things. — under the precondition that one already has put quite a lot of effort into learning to perceive a balance between physical and psychic/spiritual gestalts (can we say tangible and intangible aspects as in Blackfoot (folk-) philosophy?). Also one should have gained a certain independence of terminological systems by then. One should already be able to playfully apply various categorical systems to things — instead of being still dependent on them in order to merely enable onself to gain an initial access to things. I think this also is the reason that at the (Sumero-Accadian) roots of present-day science history, religion and philosophy still have been one and the same. It is like the singularity paradox, something like the fact that social constructionism had to acknowledge that it was socially constructed itself, and that it only had existence within a relatively smallish spatio-temporal setting. But people perhaps need to make themselves believe that it was a universal and timeless method of gaining access to "eternal truths". It is "nothing but" a defense, but they could not pursue it without blowing it up that way, even if it nevertheless still was necessary to pursue it, because then it seemed senseless to them, or even threatened what they think their existence was like.

I also was thinking of those cumpulsory mutilating wanna-be-parents / -docs... what if these people had to realize that alone history in its course has seen their emerging from what they perceive as "other", and, "still worse", will also see them merging with the "other" again... they can't even really deal neither with the Turkish neighbor next door, nor with kids suffering from DSD (= disorders of sexual development) or CGD (= childhood gender dysphoria) within the family (actually not even in the neighborhood, at school, whatever). How were they to deal with the fact, no one even would seriously dispute, that up to 30,000 years ago their ancestors have had to deal with different species (and I mean species — not the exotistic "pseudo-species" models of gender and race as opposed to the dialectically complementary universalistic "analogon" models), like Neanderthals, in their environment, or, again "still worse", with the fact that sapiens-populations are the product of a "fusion" of various of such groups that started more than 300,000 years ago. And that prior to that not even their species did exist. I guess this must feel devastating to them. And, once again "still worse", how could they become able to not only "bear", but welcome the prospect, not of some hi-tech SF scenario, but that more than 30,000 years' time we might see the emergence of post-sapiens populations, which in more than 300,000 years' time might replace present-day humankind. They can't even imagine such a relatively short time-span, not to speak of the fact that this is only less than 8 of such "cycles" away from the spatio-temporal, but also experiential, distance they have towards Lucy et al. who have been labeled "the first human-like beings". Which again is only an infinitesimally small fraction of the life-cycles that have lead to the present stage of evolution — which includes devolutionary steps as well... It's all about variations on a theme...

And these are only the tangible aspects of developmental cycles, but there are intangible aspects as well, which could be described as morphogenetic in nature...

Yet, it seems ironic that after some 10,000 years of post-neolithic revolutionary civ Evolutionary psychologists still speak of an EEA (environment of evolutionary adaption) only referring to the status quo ante. Biotechnology is on the verge of messing around with the human genome, but humankind can't change ist inherent cognitive capacity of being able to process no more than some 150 individuals (as individuals, that is), which is the typical size of hunter-gatherer basic level social units.


Metabolism means life as well as death the very same time. Within the Separational Paradigm there simply is no exchange between equals as there are no equals recognized... so "give & take" unavoidably seems to gain a bit of the quality of a zero-sum game, and a vegetarian or even vegan diet neither will help that, it only will make you believe in a false dichotomy of the plant vs. animal kingdoms.

Of Aliens and Alienation

God(desse)s, or supernatural beings at large, often have been compared to either parental figures or space aliens. While it certainly is true that not only the Earth but every body has both a physical and a spiritual gestalt (hence e.g. the allusion to the Pleiades by Kharitidi's teacher Umai [Altaic (South Siberian Turkic) ulkar] and their rôle in Blackfoot [mióhpokoiksi "bunch of stars"] and Cheyenne [manohotoxtseo "id."] cosmology), and that beings enter symbioses within such biotopes — e.g. it has been suggested that woods were the fur of the Earth and that we're living in it like lice —, it also is true that our perception is distorted by our childhood experience which often have the flavor of a constitutive wounding.

(to be continued)


Bass, Ellen & Laura Davis (³1994): The Courage to Heal: A Guide for Women Survivors of Child Sexual Abuse. New York, NY: Harper Perennial

Grinnell, George Bird (1972): The Cheyenne Indians: Their History and Ways of Life, I: History and Society, II: War, Ceremonies, and Religion. Lincoln, NB/London: University of Nebraska Press

Kharitidi, Olga (1996): Entering the Circle. San Francisco, CA: Harper

Krauss, Rolf (1997): Astronomische Konzepte und Vorstellungen in den Pyramidentexten. Wiesbaden: Harrassowitz

Merriman, Raymond A. (1991): Evolutionary Astrology: The Journey of the Soul Through States of Consciousness. W. Bloomfield, MI: Seek-It Publications

Moore, John H. (1996): The Cheyenne. (The Peoples of America) Oxford: Blackwell

Schlesier, Karl H. (1993): The Wolves of Heaven: Cheyenne Shamanism, ceremonies, and Prehistoric Origins. (The Civilization of the American Indian Series) Norman, OK/London: University of Oklahoma Press

Sedgwick, Philip (1990): The Sun at the Center: A primer of Heliocentric Astrology. St. Paul, MN: Llewellyn Publications Inc.

Steiner, Rudolf (1904-08/1975): Aus der Akasha-Chronik. In: Lucifer-Gnosis 14-35, Berlin 1904-08. (Taschenbücher aus dem Gesamtwerk, 616) Dornach/Schweiz: Rudolf Steiner Verlag 1975

---- (1912-13/1972): Ein Weg zur Selbsterkenntnis des Menschen. / Die Schwelle der geistigen Welt. (Taschenbücher aus dem Gesamtwerk, 602) Dornach/Schweiz: Rudolf Steiner Verlag 1972

---- (1984): Spirituelle Psychologie: Grundbegriffe einer anthroposophischen Seelenkunde. Vorträge, ausgewählt und herausgegeben von Markus Treichler. (Themen aus dem Gesamtwerk, 11) Stuttgart: Verlag Freies Geistesleben

Virtue-Carmel, Phyllis & Der Rat der Neun (²1997): Planet der Wandlung. Horhausen: Verlag "Die Silberschnur"

Last Update: 29.01.11

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