To the psychological and environmental mythical roots of the epidemic
The virus is still a mystery that is difficult to decipher, much has been learned from laboratory research and past epidemics, but much remains to be understood why the alien escapes any rational and objectifying medical-scientific identification, to which this article seeks to remedy by offering a new and illuminating key of understanding, the mythical one.
Since the thirties biology has been pervaded by two great conceptual revolutions in synchronic correlation between them, which in a short time will constitute the two eyes of a new reference paradigm, a little less objectifying than the previous one, which had an absolutely monocular vision that is still far from being completely abandoned. This new vision was born under the powerful influence of eco-logical thought born a few decades earlier, where “eco”, from the Greek oikos, stands for home, home, environment.
The first of the two revolutions is constituted by the Psycho-Neuro-Endocrine-Immunology (PNEI), which considerably expands the semantic area of the Self, our identity “home”, being a homeostatic regulation system consisting of the integration between psyche, system nervous, endocrine and immune, sensitive to external variations, circadian rhythms and seasons. While the second is constituted by Epigenetics, etymologically “relative to the family inheritance”, which deals with the study of all those heritable modifications that lead to variations of the phenotype without altering the genotype. In simpler terms, the gene expresses itself in health or disease in relation to multiple factors, which include all the interactions that our organism has with the internal and external environment.
Internal environment and external environment are the two fundamental ways of being of the oikos, in which the physical and human space is organized symbolically around an ideal center, a fire, rooted strongly in the mātĕr, mother earth, raw material, stump, root , understood both as an original and identity foundation, such as the family, and as a social and value system in which one is pleased to feel at home even in the open square of the polis. With a fundamental difference, however, between the two oikos: in the first the fire, as a spiritual representation of the center, is fixed, in the second it is mobile, variable, changeable.
Now, in our mythological background there is a very particular divine figure, solitary, discreet and little known but of great symbolic value that perfectly embodies the values of the oikos, it is called Estia, Vesta for the Romans. In place of the wedding present, Father Zeus consented to his request to remain a virgin and granted her the privilege of sitting in the center of the house where the sacred fire burned to be kept and from which she never moved. It therefore represents continuity, tradition, habit. Archetypal image of the female guardian trait, guarantee of stability, security, hospitality, integrity, care, maintenance, recollection, return and re-entry. In his name we meet, gather, pacify and cultivate the sentiment of the community (“because without you there is no banquet”, Homer). For this reason it is commonly called the “hearth goddess”. Virginity therefore confirms a desire for intangibility, for non-contamination with the alien, for maintaining the original and its purity.
However, this applies to the first oikos, because in the second the introverted Estia necessarily accompanies another important mythological figure which is exactly her archetypal opposite and of which she remains an inalienable point of reference from which it is very dangerous to disengage. I speak of Hermes, Mercury for the Romans, known as the “messenger of the gods”, certainly the most prominent and successful personality even among mortals. Fast, ingenious, creative, smart, full of resources and expedients, he is considered the god of roads, intersections, exchanges, communication, commerce, borders and crossing borders. It is we who find it hard to receive his “messages” that happen above all in the border areas, where we also experience the most interesting imaginal and transformative encounters. Since it is on the border that we define the meaning and meaning of the relationship with all other internal and external alterities. Estia and Ermes therefore form a singular archetypal couple that in ancient temple architecture was represented with a semi-closed circular interior, with the statue of Estia inside, which has a herm on the threshold, the phallic pillar of Hermes. In modern times the surrealist painter Magritte has masterfully represented it in perfect balance in the work “The therapist” of 1937. The Estia-Hermes couple therefore symbolizes the internal-external duality, inside-outside, “in” and “out”. Any human problem can be ascribed to the particular relationship that we have established with these two figures. Based on what has been said,
In laying the imaginal foundations of Western civilization, the Greek mythopoeists could not fail to think also of this tragic eventuality, but they have just mentioned it and, moreover, in an almost comical key, making it the only story attributed to Estia. Evidently I did not feel like developing it to the extreme, as the Apocalypse of John will do instead. It happened then that while the gods after a banquet slept blessed and Estia rested in herself at the hearth, Priapus crossed the threshold of her territory to rape her, but she, awakened by the braying of a donkey, managed with screams and cries to wake the gods and to repel the intrusion. Priapus, who was the son of Aphrodite and, according to some, of Hermes, was repudiated by his mother for his phallic monstrosity. Grotesque counterpart of his brother Eros,
Already now we are able to make very suggestive connections, but the most curious thing I came across in this research was the very well hidden etymological correlation between “virile” and “viral”. In fact, both have an identical Indo-European root in vis, being active, of great strength, vigor, ability, to work briskly, but also to attack, assault, violent action, destructive force of natural elements. Estia’s rape then leads the hearth to become an outbreak (these two terms also have the same etymological origin) and the virile to become viral. This is what happened in the hospitals of Lombardy, which I obviously take as an emblematic model of all the other hospitals in the world where the same thing happened.
Let me explain better: the hospital, the clinic, any health institution (and any institution in general that deals with common goods to be protected anyway), could in no way support itself without any presence of Estia, whose fire, which must absolutely protect, is represented by the supreme good of the cure of human suffering. Cura, therapeia, which beyond technical and specialist competence, requires above all the willingness to put the person first on the scale of values and the ability to interpret the “symptoms” not only on the basis of the “signs” offered by clinical and diagnostic data objectives, but as a painful, singular and collective together, extremely significant, in which all the actors of the drama of life, of the internal world as well as of the external world, the soul in primis, are to be considered concausal, in order to offer the most appropriate therapy for the case. We know that this is not the case, because another “god” dominates everything, denying the soul, and Estia is forced to exist almost only nominally. This is the reason why its mythical hearth is already at the start, and in power, in outbreak mode, so when the alien “priapic” (priapic because it is rich in “phallic” protuberances, the spike protein, with which it manages to penetrate the cell) sneaks into the system and after several reports of pneumonia and perhaps even completely unheeded suspicious deaths (the donkey braying), is finally “seen”, the game is done: rape can no longer be avoided. But above all, its most devastating consequences can no longer be avoided,
Then there was rightly talk of epicenter and tsunami. The anomalous wave of the infection thus spreads like wildfire within the genomic and ethno-geographical area in which the outbreak occurred, lowering the degree of virulence as it moves away from the epicenter (which then corresponds to its process of adaptation within the host genome with mutual benefit), unless, attention, it encounters the wave of another or more other outbreaks. And finally, also entering the neighboring genomic areas, especially if they present a similar profile also for the degree of violation of Estia. Although the Lombard genomic strain is not genetically identifiable in a certain way as the Sardinian one, because more heterogeneous, the virus is in a position to intercept the oldest genetic markers. I repeat that the viral load of the virus does not depend only on the mutational casualism of the virus, as the medical-scientific monocular reductionism would like, but also on the degree of destruction by man of the hearth of Hestia, like that of Gaia (grandmother of Hestia, l ‘oikos originario), which led our virus to spillover, an evolutionary leap of species from animal to man. And that the contagion could in no way take place from the outside, by air or by contact, if from the inside there had not been a synchronic contagion in the deepest and darkest level of the collective unconscious, which Jung called “psychoid”, which connects the psyche with nature, which is both internal and external. In this case through the interconnection with the so-called “dark side of the genome” implicated in epigenetic processes. The real encounter-clash between internal (psychoimmune) and external (psychoenvironmental) oikos, between self and non self, takes place here. In its essentially hermetic and volatile quality, it is therefore the psyche that connects the two Estian houses of heritage and environment, which constitute its roots and its destiny. Micro-droplets, masks and anything else we don’t know how much they really count and the same is true of the “patient zero” who is generally never found.
We have now reached the last act. The leaders of the Italian executive, terrified by virologists and by the horrifying visions of hospitals reduced to lazaretti with caterve of dead taken away with army trucks, have thought well to put the whole country in lockdown, with the imposition, recited as a mantra in all the news, to stay at home … The tragicomic comes now. On Sunday, March 8, the government announced that the agreement on restrictive measures had been reached and that the #iorestoacasa decree would enter into force the next day. No sooner said than done, a magic wand blow and forty thousand people disappear almost instantly, workers of all types and annexes fleeing from the industrious regions of Northern Italy, Lombardy in primis, towards Southern Italy, Sicily in primis. It was the largest mass voluntary exodus in all republican history. How do you explain it? Simple, because their real home, their real home, that of the family, was there, not there. And there Estia could have protected them, far beyond the common sense of greater security induced by moving away physically and as quickly as possible from the place of the plague. Italy, however, is in shock. It seems that nobody expected it. The virologists put their hands on the few remaining hairs, my God, they said in chorus, we are ruined, it is a catastrophe! In fact, even if only 30% of them are asymptomatic positive contagious, the entire population of Southern Italy is at risk of extinction, given that their health facilities, as is known, are certainly not an excellence like those of Lombardy! A week goes by, two for more security, not even a plissé, nothing happened. Hurray, the virologists rejuvenated suddenly exclaimed in chorus, the lockdown worked! Yes, but why, someone timidly asked, did the same measure not work in Lombardy, given that it had already started long before? Here, however, I stop, because you still await a convincing answer.
Based on what has just been said, there was no epidemic tsunami in Southern Italy because the genomic area that identifies it (which also contains genetic profiles not exactly identical between the regions), as well as being geographically distant and differentiated from the area Northern genomics, contains a more marked archetypal presence of Estia. A news has recently circulated on Facebook, which however has not been confirmed in the online newspapers of Lombardy, that among the Milanese clochards, which are of the order of a few thousand, there is no serious case of contagion. If the news were true, the reason lies in the fact that these humans, although belonging to the Lombard genomic strain, were not affected in the least by the destruction of Estia because in them the venerable goddess of the house is not archetypically present,