tags: Nymma, cryptogeography, cryptolectics, determinism
Deneb
The Geographics of Nymma
The Nymma Culture, located in the Lower Nomma region of the crypto-continent of Mu has peculiar socio-linguistic properties. According to Roff, et.al, the Nymma Culture is the only known example of a geographically ultra-determined culture. Geological intrusions, caused by extreme volcanic activity in the Greater Nomma region psycho-culturally contribute to cultural displays considered “hysterical”, or even “delirious” by some academic literature after the 1950s. Indeed, the colonial perspectives were still lingering the minds of Western intellectuals at that time, and the Nymma culture is yet another victim of such colonial perspective. This essay shall analyze the Nymma culture in a more post-colonial and indigenous perspective and furthermore, shall analyse the oral themes of other cultures that could be considered VolcanoCultures. A particular focus will be the literary metaphors in the “Lywimdy beusa Eytir eymedke Nomma” tablet, found in recent pseudo-archaeological discoveries in 2017. The tablet was suspected to be used by Nymma shamans, in the effort of folk magic and healing and the particular point of analysis for this work shall be the comparison of the Volcanic symbols and certain sexual practices among the warrior classes in Nymma, as recorded by Allaband, 2020. The following shall work is structured as: (1. The Post-Colonial Perspective, 2. The Volcanic Metaphor, 3. Magical ingenuity)
The Post-Colonial Perspective
Post-Colonial studies have rigorously engaged themselves with the modern conditions of indigenous cultures and past colonialization. In the case of the Nymma culture; although direct colonization never happened, cultural and textual colonization occurred to some extent in the immediate aftermath of first contact in the 1950s. Dr. William Eswaran himself also contributed to the initial perspective of a totally alien culture supposedly engaging in acts considered universally transgressive and morally wrong. In his dissertation: “The contact and discovery of crypto-culture in The Lower Nomma region; preliminary designation: Nomma Culture (NC)”, he states in his conclusion:
“The cultural themes found within the Nomma Culture (NC) are some of the most transgressive ever found in anthropological studies. Rituals of masochism; of wastefulness and of extreme rituals of offering to the unnamed Volcano Deity (VD) are all affirmed in heavy associations with the soil, and the heavy volcanism of the region. It is doubtful if this newly contacted association of individuals can ever be peacefully incorporated into the global community; for they prove themselves to be universally offensive to all known cultures.”
Upon observation of Nymma cultural practice, it may seem strange as to why Eswaran described it such heavily negative language. In every current culture and civilization, it can be argued that grave evils have at some point been committed, ranging from the rigid social stratification associated with modern developments in industry and agriculture to the enslavement and colonization of peripheral areas. As a counter-point, there has been no evidence of the practice of slavery or aggressive imperial expansion amongst the Nymma. The main mystery for the moment of initial contact is why the Nymma proved to be so transgressive to “all known cultures”, as Eswaran described. The answer may lie in the Nymma approach to magic and shamanic understanding, as even Eswaran, 1952 and Allaband, 2020 suggested that the main signifier of the Nymma, is the zealous association of individuals with the soil and more broadly, the chthonic. It has been recorded that upon social celebration of any kind among male social communities, that a bizarre ritual of collective masturbation occurs, followed by an observation of volcanic activity.
“The peculiar warrior ritual among Nymma social groups has been described as the following. First to occur is an overall large feast, where excessive eating is followed by the consumption of freshly hunted game whole; with all bones and skeletal structures remaining. This supposedly serves the purpose of producing cuts in gums; which induces bleeding sensible to the front of the tongue, which in turn cause enhanced bloody and meaty taste to accumulate in the mouth. This enhancement of the taste is followed by large consumption of psychoactive drugs, all of which were previously unknown to have psychoactive effects at the time of the discovery of this particular social tradition. What follows after this is a lengthy trek to the nearest location of a conical volcano. Then small holes approximately 2×1 meters are dug into the volcanic soil and the men then lie down onto the holes face first, placing their carnal parts into the hole. Waiting is then done until seismic activity is felt in the area. The particular geography of the region ensures intense seismic activity in short intervals. After such seismic activity is felt, masturbation is achieved with the aid of seismic shocks. Such a ritual may be quite lengthy and include aftershocks and many earthquake-like events.”
Transgressive activities are a particular character of the Nymma culture. It seems that transgression itself has a status of divinity within the Nymma society and religion. Although the term “transgression” may be applied in the perspective of the observer in this scenario. The perspective of many right after the contact and discovery of the Nymma culture is that such a culture is viewed in a contagious lens; that by nature of cultural cross-contamination, acts viewed as contrary to the solar order may permeate in the consciousness of the modern human. It seems therefore natural to assume that a firmly colonial perspective had dominated the initial perceptions of the anthropologists involved in cultural research at the time. What appears to be directly paradoxical is that despite the Nymma having a crypto-social and crypto-geographical nature, the colonial perspectives of regular historical materialism still followed after inquiry and research.
With modern developments in postcolonial studies, we may analyze the Nymma is a new light; one which allows for innovation with regards to the subjects of anthropology, political economy and social studies. Specifically, the association of the Nymma with the soil, the volcanic geography and the immanent danger of their living situations allows for new explorations in geographical ultra-determinism, Thanatos-kulture and solar colonialism. A basic exploration therefore will be conducted in the following text.
Geographical Ultra-Determinism: The Volcanic Metaphor
The Nymma introduce a new term: Geographical Ultra-Determinism. Where in more regularly observed cultures, the environment plays a secondary input role; the everyday thought-forms of its members is regulated by the surrounding space in symbolic manners, however, in geographically ultra-determined cultures, the environment is that which actively invests in the unconscious order of the members of a given culture. This can be seen as an active triangulation of the self and the surrounding geography; the volcano is that which actively sexually stimulates and invests in a way that resolves. The world of the living and the dead actively come together in a union that seems fundamentally present in the Now; in the feast, and in the ritual. Nature as a concept, then is actively engaged in intercourse with all that walks the land. In return, that which walks penetrates Nature in the hopes of Worldly benevolence. This is also the main reason of intense sorcery in such Geo-cultures, as sorcery is what bridges gaps in the ends of bodies and objects; via metaphorical bridges.
We see such metaphor in another ritual of the Nymma: every year at solstice, all members engage in a an abridged form of auto-cannibalism. A part of the tongue is sliced by each member with a knife and eaten right as it was sliced inside the mouth. This completes the resolution of the World. The small piece of tongue, although it was sliced from the body, has immediately been reincorporated. Such an action functions as a sign: that the person is fully aligned with Nature, and by extension the Universe. A confirmation therefore that the person can craft as a craftsman, his own destiny and that he may engage with the hidden world as an admitting pawn. He signals to Death that he is living, and Death takes note for later. Communication is recognized therefore, as something which allows the full engagement of one’s self with existence.
This operation serves as the basis of Nymma magical practice. in the following, we shall confirm that indeed the Nymma have long before the regular cultures caught up to the most modern philosophizing and thought. The basic premise is therefore: that the World, appearing two is actually One and that through the elevation of the plural to the same level as the singular (to level). One may fully talk to the World and in return, the World speaks back.
Magical Ingenuity
In the “Lywimdy beusa Eytir eymedke Nomma” tablet, there are several magical operations described. All of them base themselves on the aforementioned operation of geographical determinism. The opening to the tablet, the “Eynym beusa Eytir dessy” or “Story of the Secret”, tells that the “Eysar” were a group of deities which through the ritualized consumption of their own penises created humanity. Afterword, due to their bodies being half-consumed, they perished and made the “Dessy” or “Secret”. The Dessy is a concept which is described as the shadow to all; that which functions as Death and the unknown. It said that is distant from us and to resolve one’s affliction with falling to a slump of monotony, he must seek out the Dessy in multiple ways.
First is to lay flat on one’s stomach and imagine that he is above the ground, floating. Next with the aid of a partner, he is asked a question, at the partner’s choosing. Based on what the answer is, the partner then triangulates the response onto an object. The chosen object is then picked up from the vicinity and is then contorted in such a way that intercourse is possible between the seeker and the object. The process should be comfortable and attuned to the seeker’s physical needs. The union is then performed while chanting certain “reuweyn beusa mewlsa” or “words of delight”. It is unknown what exactly these words are, as the tablet never mentions them in any other section. Once climax is achieved, the object is considered property of the seeker or more accurately, the seeker’s tool. For example, if the object were a chair, then he would use it as apiece of furniture in his home. Or if it were a vase, it could appropriated to a similar context.
Through multiple trials, such as the aforementioned seismic process of masturbation and indulgences in various mediums, the seeker is supposed to be endowed with new knowledge. Via self-affirming transgression, he is anointed with the Dessy, and is said to posses a unique “Double Vision”, one for the dark and one for light. It is further said that this is an analogy for the affirmation of consciousness as lying in between two worlds, one close and one far. This is seen as the final step in reconciliating his own conscious ills and struggles, mostly related to his own death and disintegration.
Conclusion
It is evident that the Nymma posses a unique outlook on life-philosophy, and that the practice of reconciling with one’s death strikes as an offensive act to modern industrial cultures here on Earth. Utilizing a post-colonial perspective, we can infer new knowledge for magical practice and the positions of cultural memetics, and furthermore recognize certain ontological outlooks, consistent with modern philosophical trends
Continued: Volcano-Culture in Earth Society, published 2021
Bibliography:
Eswaran, Wlliam: The contact and discovery of crypto-culture in The Lower Nomma region; preliminary designation: Nomma Culture (NC), 1952
Allaband, Henry, et.al: Social Significance of Potlach-like ritual among the Nymma, 2020
Nymma written tradition: Lywimdy beusa Eytir eymedke Nomma
Hyperpsych 