Notes 1 Introduction 1. Quoted after Rosenberg et al. (1991, p. 283). 2. Magnis-Suseno (1989, pp. 61ff.). 3. Lyotard (1984). 4. Reprinted in German, English, and Spanish in Dietrich et al. (2006). 5. In this manner, for example, Eliade (1976, pp. 69–83). 6. The Germanic term fridu, from which the contemporary German word Frieden derives, which in its current connotations is charged with the mean- ings of pax, originally meant something very different. This will be the sub- ject of my investigation. 7. Douglas-Klotz (2001, pp. 1–5). 8. In his unpublished memoirs, my father addressed this core question of his life extensively. 9. Very well documented in Kreuzer and Haller (1982, pp. 12ff.). 10. Wittgenstein, 2005 proposition 7. 11. Perls (1969, p. 14). 12. Habermas (1976). 13. “Academic Karrner” would be a description with which I could identify, in view of all the time of my life I have spent in train carriages, busses, or cars – all Karren [carts] in the larger sense of the word. Yet this would be an unnecessary provocation for all those for whom the term carries a different emotional connotation. 14. Wittgenstein (2005, proposition 5.6). 15. Ellis (2000). 16. Since 1994 there has been a professional journal in the German-speaking area with this focus, the Fachzeitschrift Transpersonale Psychologie und Psychotherapie – Wissenschaft des Bewusstseins. 17. 1930 to 2000. Under his civil name, Richard Dorin Shoulders, known as the founder of dehypnotherapy, which emerged out of the approaches of Gestalt therapy and holotropic breathing. It is related to the techniques of neurolinguistic programming and neurolinguistic psychotherapy. 18. Kabbal (2006). 19. Eminent are Lederach (1995, 1997, 1999, 2003, 2005). 2 Energetic Interpretations of Peace 1. Quoted in German after Das (2000, p. 34) Translation NK. 2. I follow the layering of Hartmann (1950). His approach is discussed exten- sively in Gloy (1996, pp. 168ff.) and in Wilber (2000, pp. 17ff.) 3. Animalistic dramas occurring at the shores and in the depth of real moun- tain lakes on closer observation could hardly be perceived as peaceful. Yet 276 Notes 277 here we are not concerned with matters of fact, but only with a feeling triggered by an image. 4. Quoted after the translation by Swami Veda Bharati (1986, pp. 93–121). The author also gives an extensive and convincing interpretation of the sentences. 5. Laszlo (1987, p. 9). 6. This is my (more strongly oriented on yogic chakra-psychology and thus slightly modified) reading of Maslow’s pyramid of needs (Maslow, 1943, pp. 370–96, and 1954). 7. Boulding (2000), Daly (1990), Eisler (1987), Sanday (1981), Spretnak (1981), Vélez Saldarriaga (1999), Voss (1988), Walker (1983), Wolf (1994), and Campbell (1959–68). 8. Despite his harsh critique of the myth of matriarchy, even Wesel cannot avoid this result (Wesel, 1980, p. 48). 9. Göttner-Abendroth (1988, p. 48). 10. According to Göttner-Abendroth four conditions have to be fulfilled in order to be able to speak of matriarchy: (1) on the religious level, a mythology of an Earth Goddess or Moon Goddess; (2) on the ritual level, celebrations of seasonal cycles of initiation; (3) on the societal level, mother right and female rule and (4) on the economic level, gardening or agriculture and col- lective ownership by the clan (Göttner-Abendroth, 1995, p. 6). 11. Göttner-Abendroth (1988, p. 54). Translated from the German by NK. 12. The hypothesis of matriarchy has aroused much protest, critique, and modifications within the nomenclature. Those, however, are of no further importance for the question I pose. The excitement might have reached its temporary culmination in Cynthia Eller’s polemic work, which in turn has been fiercely attacked for its own methodological shortcomings (Eller, 2000). 13. Uhlig (1998, pp. 38–48). 14. Wilber (1996b, p. 130). 15. Wilber (1996b, p. 156). 16. Eliade (1976, p. 178). 17. Galimberti (2005, p. 75). 18. Gimbutas (1982). 19. Within feminist literature the ascription of the pure aspect of fertility to the Great Mother is often rejected as a patriarchal reading. The corresponding authors interpret the Great Goddess as an expression of a female sexuality which is not yet oppressed by patriarchy and thus free. The connection between female sexuality and fertility would hence be the beginning of male oppression of women. See for example Voss (1988). From the perspec- tive of peace research this argument is not very convincing. Even the idea of peace out of fertility would therefore suggest patriarchal intellectual vio- lence. The fundamental topic of our Dasein, emergence, and passing away is too important for peace research to be reduced to a pure question of domination. 20. Wilber (1996b, pp. 126 and 142). 21. Neumann (1973). 22. Mellaart (1962) and Uhlmann (2008). Uhlig has also written extensively on this topic (1998, pp. 48–56). 278 Notes 23. Koppe (2001, p. 63). 24. Daniélou is emphatic on this subject (1984, pp. 77ff.). 25. Göttner-Abendroth (1988, pp. 97–102). 26. Voss (1988, pp. 58–60). 27. Göttner-Abendroth (1995, p. 32). 28. Göttner-Abendroth (1995, p. 28). 29. Göttner Abendroth (1995, p. 88). 30. Etymologically the word as such derives from the goddess Hera and it is found, for example, in the mythos of Heracles, the son/lover of Hera, who acts to her glory. 31. Göttner-Abendroth (1995, p. 12). 32. Arinna is the astral form of the earth goddess Kubaba. 33. Camphausen (1999, p. 68). 34. All these aspects of the Great Whore, together with the necessary refer- ences, are described in detail in Walker (1983). 35. Kaller-Dietrich (2004, p. 104). 36. Uhlig (1998, p. 73). Prostitute (from pro-stituere, to expose) is today the offi- cial term for whore. Considering the above comments, this could be under- stood to mean that the commodifying offering of the body is, in patriarchal societies, rather more tolerated than the original attitude of the whore, which still resonates in colloquial language. 37. Douglas-Klotz (2001, p. 84). 38. Alaha is the Aramaic word for the divine, the holy union, the universe, the utmost force, the One without opposite. 39. Allat or elat in the Middle East are further denominations for alaha. The Arabic term Allah for the divine or God is closely related to it and it is not only used by Muslims. 40. Douglas-Klotz (2001, p. 28). 41. Douglas-Klotz (2001, p. 84). 42. Bija are monosyllabic seed-mantras which are especially used during medi- tations or ceremonies and affect the corresponding energy centers. 43. Composed of the Sanskrit root syllables man for thinking, consciousness or mind and tra(m) for activity or vehicle. 44. Riccabona (2004, pp. 2f.). 45. Uhlig (1998, p. 178). 46. Riccabona (2004, pp. 8–11). 47. The term harem originally meant the corresponding sector in the temple. The word for hour, hora, similarly comes from the dance of the hours by the horai, the Egyptian temple whores. Also the term heresy derives therefrom. 48. This can be retraced in the famous narration about the merchants’ eviction from the market by Jesus in John: 2–23, in which the dove appears as sacri- ficial animal, but not as a symbol of sexuality. 49. Göttner-Abendroth (1995, p. 78). 50. Walker (1983, pp. 746–51). 51. Walker (1983, pp. 374 and 819ff.). 52. For example, in the poetry of the Turkish master Yunus Emre. Quoted in Makowski (1997, p. 167). Extensive writing on this appears in Chebel (1995, pp. 196–7). 53. Evans (1931, p. 41). Notes 279 54. A rather late testimony to that is the story of Messalina, wife of Emperor Claudius in Imperial Rome, which official historiography has turned into a simple moral judgment of Messalina as queen and whore. 55. Wilber (2000, pp. 163 and 392–400) with reference to Sanday (1981) and Chafetz (1984). 56. Shaw (1995, p. 203). 57. We also see the scapegoat pattern in the work of the philosopher of religion René Girard, which, due to its anthropological pessimism, appears to me to be of limited use for peace research. Of many other texts, Girard (1986) is a good example. 58. Daniélou (1984, pp. 175ff.). 59. Wilber (1996b, p. 144). 60. Göttner-Abendroth (1995, p. 97). See also Wilber (1996b, p. 138). And for an extensive discussion on this topic, see the chapter about transrational inter- pretations of peace discussed within the current book. 61. Wilber (1996b, p. 360). 62. This refers to section 6.3 in this volume, in which the peaces out of har- mony are once more given sustained attention. 63. Göttner-Abendroth (1988, p. 100). 64. Uhlig (1998, p. 56). 65. Kramer (1963, pp. 485–527). 66. Voss (1990). 67. Daniélou (1984, p. 148). 68. Swami Veda Bharati (1986, pp. 28–29) with reference to the interpretation of the Sankhya school. 69. Original quote in German in Uhlig (1998, p. 28). 70. Kalachakra for World Peace (2006). 71. Eliade (1976, p. 181). 72. Subtle centers of energy which can be imagined as rotating wheels. Usually, seven such chakras are mentioned, ranging from the root chakra to the crown chakra. I will return to this in section 6.2. 73. Uhlig (1998, p. 34). 74. Das (2000, p. 179). 75. Camphausen (1999, pp. 64–70). More on this in section 4.1. 76. Lekshe Tsomo, Karma (2011, p. 230). 77. Lama Thubten Yeshe (1987). 78. Only one of those Baalim, Yahweh, finally overcame the Great Goddess and suppressed his male colleagues. With this male form of monotheism a completely new image of peace emerged (Walker, 1983, pp. 82–8; Weiler 1984, pp. 92 ff.). 79. Uhlig (1998, pp. 68–75). 80. Göttner Abendroth (1995, pp.