Old Abrahamic religious mindsets in new IT companies (part 5)

⟵ Old Abrahamic religious mindsets in new IT companies (part 4)

In the initial period at Mecca, when he was with Khadija, Muhammad’s psychological context was something like the vibe from this interpretation of the call to prayer by Sheikh Abdullah Al Zaili. It is about making some sense of that fluid complexity when a woman supports the man psychologically. The man thinks in terms of the cozy bubble of knowledge, while the woman provides a psychological base to make his mind more fluid.

The vibe from the video is that of a man who stumbled upon such a deep sense of meaning in the world, but without facing the mental abyss as in the Jewish case. He thinks in terms of a bubble of knowledge, which becomes more permeable to sense unexpected nuances beyond what he already knows, but he does not really experience that plunge in the mental abyss (which changes the sense of self to take much more clearly in consideration what is beyond the bubble).

It looks like he was rather cocooned by Khadija. She was significantly older than him, the kind of woman who grew some experience by herself in thinking from that fluid perspective. This may not have necessarily meant that she was interested in cocooning him (as it feels like the legacy of a genuine love), it is not necessary for such a relation to be like this. A older woman can very well be like in videos I mentioned previously, like in Küñel 17dä of the Tatar singer Zäynäb Färhetdinova or Mehebbet — zur soyu of the Tatar singer Liliya Mullagalieva, interested in the full course of that mental fluidity.

From the psychological structure of Islam as produced by Muhammad, it looks like he was one of those Asian men interested in older women as a way to alleviate the tremendous pressure of the fluid psychology of feminine origin that seeped in the broad culture. I mentioned previously Minem zakonlı hatınım of the Tatar singer Danir Sabirov as an example of the way a woman can create a new masculinity that is supposed to provide coherence for the whole complexity of the world. Well, next you see Danir Sabirov as a married man in Danir-Venera, his wife notices his interest in older women, he is then exploring what is this about in terms of a supposed dream together with Venera Ganieva (another popular Tatar singer).

Such men can find interesting older women, who have more experience in working with these psychological depths and their approach does not feel so dreadful. In practice, they can be even more controlling than the younger ones (as Danir’s imagination goes in the video), but at least they do not feel so suffocating. I should add that it may not necessarily be with those exhausting nuances, Danir’s video feels more like giving himself reasons to take his mind off such possibility.

On the TMTV (Tatar Music TV) Youtube channel, at the time I am writing this text (November 2020), the video with most views is Yanıña agılam of Güzäliya and Radik Yulyakşin. An approach easier to face, it is about a young man and an older woman with some sort of connection, but officially they have both partners of their own age. Still, while going to meet the partners, why not celebrate this connection. See also Uftanma of the same Radik Yulyakşin/Elvin Grey.

In Naqshli of the Uzbek singer Ravshanbek Abdullayev, you can see how a psychologically powerful woman of about the same age is perceived as some sort of Terminator. At the end of Naqshli 2 of the same singer, the male character is so enthralled by his mother as a more approachable femininity that does not reveal those scary psychological depths like the woman of his age. The piercing gaze is a Turkic nuance, one among the Turkic feminine nuances.

Bugün Yasta Gördüm of the Alevi Turkish Tanbura Trio from the previous part is an example in which the men do not run away from this gaze (to give also such an example). This is not about a woman showing to the man a sense of coherence for that mental fluidity as a ready-to-use package, it is an interaction in which both of them learn more about it. Mehebbet — zur soyu of Liliya Mullagalieva is about a woman who has her own coherence with that piercing gaze, she has a vibe of “I am tried and tested in how to relate the mental fluidity with real life”. Radik Yulyakşin/Elvin Grey develops himself a piercing gaze in Yanıña agılam and Uftanma, but it is with the support of an older woman.

Not necessarily this piercing nuance in other cultures with this strong femininity, but still something around this. For example in the Middle East it can be less piercing, but deeply unsettling, you are not even prepared for what is going on. This piercing gaze at least prepares you to some extent. It is easier to make sense as a man of the plurality of thought threads of the woman at 3:20 in Naqshli 2, than in Habeit Ya Leil of the Lebanese singer Nawal El Zoghbi or Shou Hal Hala of the Lebanese singer Najwa Karam. And the Turkic men can be much more open to face what is going on (when they do not think in Islamic terms), this is why I give mostly Turkic musical examples in a text that it is about the Abrahamic mindset. These are the examples that I have available.

Among them you can find also examples of men who realize how to see the situation from the “cinema seat” like in Habeit Ya Leil of Nawal El Zoghbi, as in Sargardoringman of the Uzbek singer Umidaxon. For men it is about how to reconcile this perception with the control of the situation like a director of your life, as in Şoket it of Danir Sabirov coming after Minem zakonlı hatınım and Danir-Venera. The Jewish men discovered too something along these lines, but with other nuances, as expressed in the nuances of the Talmud compared to the older religious texts.

Let me give also some Mexican examples for more details about how masculine perceptions in cultures with such femininity unfold around older women (the Amerindians too have a femininity like in some Asian cultures, with similar masculine reactions, which are visible in post-Columbian American societies). In Y por qué no (translation) of Alfredo Olivas, he is interviewed by the woman he liked from childhood, she keeps calling him with the diminutive Alfredito. But he is now a grown-up Alfredo and he would rather want an interview with her in bed.

In Siempre Te Voy A Querer (translation) of Calibre 50, the woman is sexually harassed, she is complaining to the singer, but he is not defending her, instead he proceeds with projecting himself as an innocent boy loving her and being protected by her. That boy ultimately tries to defend her, which makes the situation ridiculous and the adult singer dismisses her.

Here the woman is not significantly older than him, but it is still that situation in which the man is looking at the woman for a way to bathe innocently in that psychological fluidity, as he does not really know how to do it as an adult. He sees the social life consequences, he does not really know how to face them, the lyrics are about how he is going to take care of her, even with his faults, madness and nonsense. Here an older woman may be more experienced in terms of expectations and in how to support the psychological fluidity of the man (this may also mean for the man to keep staying in a rather non-adult reliance on the woman).

So, in the initial period at Mecca, when he was with Khadija, Muhammad was experiencing a deep fluid perception of the world, as in the call to prayer of Sheikh Abdullah Al Zaili, without those psychological depths like in the Jewish case. The man senses this Jewish concept of a partly theoretical masculinity that makes sense of the complexity of the world, he is immersing in it and he is experiencing every second of fluidity through all those complex perceptions, while paying attention to a sense of mental coherence.

However, all remains external to his masculine psychological machinery, he is clueless of the mental abyss that determines this, like the abyss at the end of Jean qui rit, Jean qui pleure (translation) of Riff Cohen, which has a religious expression with a deep reorganization of the self rather like in this Shema Yisrael (this is the deep reorganization in a non-cocooning relation with an adult woman, when you really immerse in the mental abyss) or like in Hineni of Yossele Rosenblatt.

The Muslim religiosity only skims the surface with the classical masculine sense of self still intact, it is a cozy cocooned bathing in a diachronic fluidity of feminine origin, without the immersion in its mental abyss with some utterly unexpected diachronic sense of organization as in the Jewish case. A sense of organization that may have many aspects only as a potential, since it was initially developed by women with lots of blank spaces left for men to figure out what to do with. It is nevertheless a relevant sense of organization that you can’t un-know, plus that it took long time ago a life of its own and it was worked upon by lots of generations of men (many times in informal collaboration with women).

Hineni is how I feel the Jewish religious experience in itself, while this specific interpretation of Shema Yisrael comes to my mind as a reestablishment of the abyssal authenticity of this worldview after immersing empathetically as an insider in the Islamic worldview in order to put in words how I sense it (I think with a plurality of perspectives, which can turn into a variety of ideological worldviews, like the people with a variety of backgrounds riding Gaye Su Akyol’s bus in İstikrarlı Hayal Hakikattir or the plurality of TV sets in Yar Ali Senden Medet of the Turkish singer Yıldız Tilbe, it is like an “Ottoman Istanbul” with a variety of points of view in the same place).

Now that I think of it, this interpretation of Shema Yisrael by Meydad Tasa is the kind of reestablishment of the abyssal Jewish authenticity after immersing empathetically in the Christian worldview, which turns out to be so manipulative, limited, superficial, immoral, controlling. I still seek to pay attention to what is important and not slide too much into a schmaltzy navel-gazing, like too much of the imagery from this video with the same interpretation. It is about the same thing as the Altaic Kusa (“Feelings”) of the Kyrgyz singer Guljigit Satıbekov, but with some other nuances.

For those who may seek anti-Semitic angles of the Khazar theory, I should remind that the former nuances are about the basic Jewish mindset that emerged thousands of years ago. Meydad Tasa, as well as the previous Idan Yaniv, Riff Cohen and A-WA, are Mizrahi, no connection whatsoever with the Khazars. It is about some similarities between some Asian cultures. I happen to have both Jewish and Altaic (Turkish, Tatar, Hungarian) backgrounds and I notice them. It is good to have both these perspectives, as they have different nuances and they can open the mind to deeper insights.

(delving in a bit of a digression regarding nuances in these Jewish musical interpretations that can help developing a bigger picture around the topics from this series…)

It is such a steep learning curve to do something practical in real life with such a complex psychology like for example in Habeit Ya Leil of Nawal El Zoghbi, it is difficult to go beyond the “cinema seat”. I don’t see as something wrong in itself to end up just watching those Jewish religious objects from the previously mentioned video of Meydad Tassa’s Shema Yisrael, with a mental abyss in the mind about anything else (the difference from Christianity and Islam is that the original Jewish perspective is not under impression it has a specific ideological “truth” based on the self-centered worldview of the founder as the control of this mental abyss).

And I did not say something about paying attention to not slide too much in this state of mind in the idea of avoiding it, since it can’t really be avoided. It was more in the idea of paying attention to what is going on and see what to do with it. And, especially under pressure from real life, there appear more and more avenues to work with the gist of this psychology.

To give some ideas, the different directions the initial improvisations from these two interpretations (first, second) of Hassebni by Andelucious go are about relating this diachronic psychology to real life. You are out of the trodden psychological paths with a deep psychological organization of feminine origin and you really relate it to real life. Not only through the concept of improvisation, but also when realizing the unexpected plurality of fluid perceptions that can appear when you immerse again and again. This can open even more the mind about how to be at home with unexpected nuances of coherence in this worldview, realizing better how to relate this diachronic psychology to real life. Also the path from Hikiti Lo of Sarit Hadad to the show of the twins from France that I wrote about in Part 16 of Perceiving complexity.

There is also a Jewish masculine innocence as a direct immersion in the diachronic psychology with an opening to take it in consideration, something like in the interpretation of Shalom Aleichem by Idan Yaniv. I find it much more opening and much more directly related to the Jewish core than the previous interpretation of Shema Yisrael by Meydad Tasa. The latter is valuable more like a response to Christianity and for some further nuances when realizing how profound is the Jewish insight when being served poor quality manipulative emotions. However, the question is how to work with this opening like in Shalom Aleichem as an adult immersed in real life while continuing its gist. There are lots of aspects to work with and lots of immersive expertise necessary.

In the past, its application in real life was more like sliding into something like Oşko of the Kyrgyz singers Totomidin and Surma when feeling in the flow, in control of the profound authenticity of all that fluidity. This was giving way to something like in Badad (translation) of the Jewish singer Zohar Argov, when such control of the situation was not possible, yet the man’s mind continues to be so immersed in a masculinity like the woman’s father from Minem zakonlı hatınım that took a cultural life of its own beyond the initial female input.

Badad can also give an idea that I do not reject idealism per se when I write about Jesus. In fact I find very natural and profound an idealism like the vibe from this interpretation, which still pays attention to the authenticity around it, it senses how much work is necessary to relate it to the “hardware” of real life. I am not interested to slide in a self-centered “software”-only plateau of idealism pretending to cater for the “hardware”, like in Christianity.

The view in itself of a “software”-only perspective can show interesting angles, among other perspectives, when it is acknowledged that it is “software”-only. It keeps the perspective of how much more works is necessary and how much unknown has to be found out. The gaze continue to be in that psychological abyss. The vibe of this interpretation of Badad has such a profound perception of the “software”-only abilities of the man in his respective state of mind. And the relation to the “hardware” is not like in classical masculinity, but with an utterly unexpected sense of organization (when seen from the perspective of classical masculinity, which still remains relatable for the Jewish masculinity, since there are no sweepingly new psychological tools to work with these religious insights).

Jean qui rit, Jean qui pleure of Riff Cohen feels like a Jewish woman really immersing in this Jewish masculine state of mind and experiencing it empathetically. Then next year she came up with Que du bonheur, in which it looks like she has some better sense about what is going on with a masculine mind and how to relate the diachronic fluid psychology to it (probably some more realization around how there is no classical masculine core that can simply work with the diachronic psychology).

(…ending digression about Jewish religious musical expressivity)

Back to the call to prayer of Sheikh Abdullah Al Zaili, he notices abyssal perceptions external to him and the way they still can make sense, but this does not melt his masculine organization to create also an inner abyss. In the Jewish experience, there is an abyss inside you, inside your psychological machinery, not only in the sense of perceptions as in this interpretation of the Islamic call to prayer. You are not at all the kind of person under quick impression of having the ultimate truth about that complexity from inside your bubble. Another important aspect is that in the Jewish case there is some sort of an intimate connection with that abyss, the sense of self is changed.

Initially, Muhammad used to have periods of time when he was going to a cave near Mecca to meditate by himself, in the way some men seek a more controllable environment to regroup themselves and to see how they make sense of the overall situation. When he had the first unusual psychological experience, he was shocked and he ran to Khadija, who comforted him and supported him emotionally. Khadija’s cousin Waraqa, a convert to Christianity, gave him the idea that it must be something from God, and thus Islam started.

This fluid complexity only in perceptions was probably easier to be noticed externally. The inner Muslim psychological machinery is practically untouched by the awareness of that abyssal complexity. At a theoretical level, it is practically the same as the Jewish one, as long as you don’t think about how to organize social life. If you get into organizational territory, in the Jewish case that inner mental abyss of complexity soon becomes more apparent.

In Muhammad’s case, initially he was just exhorting people to abide by a sense of morality and accept his “operating system” that organizes and makes sense of the world as the ultimate truth (with that conviction and deep feeling that you are the one with access to the ultimate truth). He was not about organizing things and face himself all the complexity this entails, but still he was living through a deep psychological experience that was happening to him and further developed in his mind in a way that gave him the feeling that he has the “operating system” that makes sense of the complexity of the world.

In this period, he was about the same as Jesus before death, both just preaching without any practical organization and expecting people to just go along with them. Only that the dynamics were different in some key aspects. Jesus was working himself with the diachronic fluidity, while Muhammad was leaning psychologically on Khadija. Jesus was working mostly with “embrace, extend, extinguish” to project a concept of organization embracing everything beyond one’s bubble of knowledge, in order to pierce people’s bubbles. Muhammad was exhorting a specific bubble of knowledge as the ultimate psychological depth, as the real operating system of everything in the world.

He felt that he discovered and brought to conscience something important unaddressed and not given importance, as a result of the Christian rejection of the concept of bubble of knowledge as something bad that hinders the “embrace, extend, extinguish” method (while Muhammad was still continuing the Christian impression that it can deal with the diachronic complexity from the point of view of the simplistic classical masculinity).

The immersion in that part unaddressed by Christianity felt like discovering something essential, the ultimate root of everything, like being immersed in the ultimate psychological depths of authenticity. However, as I said previously, initially Muhammad was the same as Jesus, under impression of stumbling on the essential sense of meaning and organization, while mentally blocked about doing anything organizational in practice. He was just exhorting people to abide by his sense of organization, with limited results, only growing a small group of adherents around him.

Years were passing by one after another with difficulties and persecutions until he had to run away from Mecca to Yathrib. Khadija had died a few years before he escaped from Mecca. While she was alive, he was under her psychological clout and not interested in other women. But, after her death, Muhammad was more in a self-serving boss position in relation to women, he had many wives (although he was prescribing for the other Muslims only up to four). The one who became his favorite was Aisha, with whom the marriage was consummated when she was nine years old.

At Yathrib, renamed Medina, he found a political environment that put him in a position of authority, with organizational responsibilities. And he immersed in organization. The sense of organization shaped by him grew into an ecosystem of meaning in itself with some satisfying internal fluidity, which looks like the satisfaction I notice at pedophile men, relieved that they have access to that mental fluidity, while not needing to face the complexity of the world. Something like in this interpretation of the call to prayer by Hassen Rasool.

In the previous example of Sheikh Abdullah Al Zaili’s call to prayer, which is the vibe of the initial Mecca period, there is someone that supports the man psychologically to let him be able to continue some classical masculine organization while immersed in that mental fluidity and avoid melt down too much in the abyss. This however was making the man just exhort an ideology, he was not himself in charge of the situation to be able to think how to face the diachronic unknown an immersion in organization supposes. There was someone else facing the diachronic unknown.

At Medina, the man is himself in charge of the situation, he is in action, organizing. He is blazing a path through the fluidity while able to keep the basics of the classical masculine organization and avoid the abyss, like in the vibe from the call to prayer of Hassen Rasool. I do not imply that Hassen Rasool himself had some pedophile experiences, it is the Muslim psychological structure that opens up your mind to this kind of control of the situation in action. It is this vibe of “oh man, this is so beautiful, relieving, all that daunting I-don’t-know-what is irrelevant, I feel like I know how to get beyond my own existing mental structures while still feeling like I am not losing myself”. This is the organizational Medina side of Islam.

Instrumental in this is also the psychological support Muhammad experienced previously from Khadija, this is what is creating the umpf of Islam. Not every pedophile can reach such a fluid organizational control of the situation, they can be men who just have some good feeling and peace of mind around their egos and that’s about it. Muhammad transferred the initial experience of large fluid, yet meaningful perceptions of the world experienced with Khadjia in a psychological environment where he could be at peace with himself when dealing with them, not needing to answer to lots of aspects that keep rising when relating to an adult woman.

When he was with Khadija, that psychological support also meant psychological clout. Could he really look into the fluidity supported by Khadija? No way, for a man who did not experience the mental abyss. He was no match for the psychological strength and expertise unfolded by Khadija and he was not noticing or he was not interested in paying more attention to what is with that psychological depth. He was just a man exhorting the others about a specific “ultimate” human operating system, under impression that he found some ultimate truth. He was not immersing in the basics of that fluidity to organize things. When he was with Aisha, the lack of experienced female psychological presence meant for him a free way to that psychologically controlled environment he experienced with Khadija.

He was immersing at leisure in that fluidity and he could be himself the one who sets the tone. Given the psychologically controlled environment, this kind of organization is much easier than for a man who thinks from the point of view of the mental abyss. He delves much easier into practical organizational aspects, since he is clueless of many nuances of the larger story. This means however cutting corners and later on, as we will see, this means problems. Such a man does not have access to the whole story of this mental fluidity as in the case when the sense of self is really immersing in the mental abyss.

At Medina, the revelations he was receiving from God increasingly became suspectly selfish and easily cutting corners in organization without much qualms, while keeping that vibe of providing overall meaning for the world. There was less of the vibe of a tremendous power that makes sense of the world like the woman’s father from Minem zakonlı hatınım of Danir Sabirov. Not that such a partly theoretical masculinity is the standard, ultimately the men need to find a masculinity of their own to make sense of the world. But not in these self-crippling terms by using the mental fluidity of a small girl.

Both Christianity and Islam find an easy way to work with the diachronic psychology (the specific nuances of easiness in this case mean also superficiality, they avoid more profound aspects; not that easy automatically means bad, but you need to pay attention if the more profound gists in relating to real life are taken in consideration). In both cases, it is about an initial construction of a relieving simplified ecosystem of meaning by a charismatic person for individual(s) who ended up under their psychological clout. The charismatic person had some background psychological control of the situation and some peace of mind in a “meaningful world” created with those people, while those under the psychological clout had it easy psychologically by leaning on the former.

After the death of the initial person, those under the spell discover what a personal agency they can have over that simplified ecosystem of meaning. The role of that ecosystem is turned on its head. They continue to value the simplified ecosystem of meaning made so fulfilling through some background connection with what is vivid in the abyssal diachronic psychology. Only that now they find by themselves an increased personal agency in it.

In the former case, it is after Jesus’s death, which liberated his disciples to some extent from his psychological clout and turned his memory in a self-serving psychological playground. In the latter case, it is after Khadija’s death, when Muhammad found an easy way to apply that ecosystem of meaning on a small girl in a self-serving controlled simplified manner.

In Jesus’ case, from what can be discerned about his historical life, this development after his death appears to be inadvertently caused by him by employing some originally feminine psychological approaches, but with too much linear classical masculine type of control of the situation (and thus he also continued to be the main focus, unlike Khadija). In the other case, it is not clear to me the share of responsibility between Khadija and Muhammad around the cocooning that triggered the development after her death. It appears to have been some genuine love, but who knows who was more insecure in keeping the other one and who was more insecure in facing the diachronic psychology. From the way Islam started when she was alive, Muhammad was kind of a celebrated male kept in walled garden that “has everything” through her support of diachronic psychology.

In both cases, it appears that the initial charismatic person was not entirely investing itself in controlling those under its psychological clout. They had some genuine empathy for the people who ended up under their psychological clout and they were themselves to some extent under the spell of this empathy behind the official pretense of gatekeepers of diachronic psychological fluidity (and this side was exploited after their death as a weakness that can create a breach in their clout).

They also had themselves some personal insecurities in facing the diachronic complexity, but they were not interested in paying too much attention to that or were psychologically able to just ignore that. The nuances around these personal insecurities feel like they had a genuine side of themselves in taking in consideration the gist of the diachronicity (in the background of that pretense of being gatekeepers). This feels like something at about the same level with the Jewish depth of seriousness around this aspect. They were not so thoroughly the gatekeepers of this complexity as they were purporting themselves to be in relation to those they cocooned and controlled.

And it should be reminded that in this outward conveyance of competence there may have also been the consequences of some underlying pressure from those under their wing to be like this. When the latter sensed some large-scale abilities at Jesus and Khadija, they may have slid into some underlying pressure towards Jesus and Khadija to extend even more the coverage of those abilities, pushing them even more in a position of gatekeepers of the fluid diachronic complexity.

It looks like Jesus and Khadija had themselves some shyness in facing the diachronic complexity while keeping for those under their wing a simplified meaningful diachronic ecosystem of meaning. Something like the shyness of the younger girls from this interpretation of Ali Nur (more about this shyness at the end of Part 7 of The mindset of the population of Siberian origin, the singer Şirin Üstün feels like she faced this situation and grew new relevant sides of her personality).

Jesus and Khadija were just hiding this shyness behind their psychological clout and this came to light after their death. The people caught in that simplified controlling ecosystem sensed it when the respective person was no longer alive to sustain the clout and then the role of the ecosystem turned on its head. It turned into a psychological tool continuing to sustain a simplified meaningful life while discovering such a breezy agency of their own.

This hidden shyness in facing the diachronic unknown is what feels like the genuine side of these two religions (and makes the difference form dime a dozen overly controlling manipulative religious cults). But it is something twisted by the initial charismatic person and further manipulated by those who put the religion in practice after the death. It turns into an ongoing fragility in the relation to what is genuine, there is a fragile “truth” that can crumble down at any interaction with other ecosystems of meaning, hence all other such ecosystems must be destroyed.

The original Jewish outlook does not have such a static simplistic “truth” as control of the situation, it really is immersed in the diachronic gist. This Christian and Muslim combination of a static “truth” and a fragility that constantly pushes to destroy any other ecosystem of meaning turns into these two universal religion seeking to expand and devour anything in their way.

Both these religions are about a superficial use of the concept of childhood as a source of controllable work with the diachronic psychology. Jesus too was into superficial celebration of childhood, “be like children” (but in a flat classical adult idealistic sense), “let the children come to me” (especially the Catholic branch has some disturbing propensities in this sense that became public and who knows what is not yet publicly known at the other branches) etc. The original Jewish view has a child-like immersion in the diachronic psychology like in Shalom Aleichem of Idan Yaniv, but it quickly shows a huge diachronic complexity and terrible immoral things beyond one’s bubble of knowledge, like in Yuh Yuh of Cemali, if this is taken as a flat simplistic idealism.

Or like the girl sticking out her tongue out at the end of Jean qui rit, Jean qui pleure of Riff Cohen, followed by being on the verge of that abyss. Or like Einstein sticking out his tongue in that famous photo. Or like the initial man from Mashiach (“Messiah”) of the band Shabak Samech saying something about the Jewish religiosity and then showing much more clearly his bad teeth, as a (probably not very conscious) way to not let you slide in some flat idealistic plateau that does not really take the gist of the diachronicity in consideration. Or like the angles of social life showed by the characters of Sacha Baron Cohen. I put first as an example Yuh Yuh of Cemali, because it shows much better what is going on, the Altaic reformed personal presence within this issue can give much more direct insights (the reason I tend to also give Altaic musical examples in many other cases in this series). Occasionally, there are Jews like Jeffrey Epstein who enter in a flat plateau around this issue, but they are more like budding Christian / Muslim material.

As for the other end of the spectrum, a man’s relation to an older woman who feels much more able to sustain the expressivity of the diachronic psychology, I should add that this is structurally different from the previous case of interest in small girls, since, as far as I know, it is not possible to control the woman (and it may even be the other way around of issues if the man is too young, underage; also, there may be as well couples with such age disparity which are not necessarily about the man seeking a rather non-adult reliance on this diachronic psychological expertise at a woman).

There may be some psychological leverage (but still something on the sideline, not really control), in which the man takes a more subterranean feminine-like approach to influence the woman, like the themes explored in Japanese TV dramas like Kimi wa petto (2003) or Ohitorisama (2009). And, when the man appears to be very in charge in a simple way, like in Bel Rouh Bel Dam (translation) of Najwa Karam, the reality may be more like in Ana meen (translation) of the same singer and a more lucid man may feel it like in Taram-taram of the Uzbek singer Farruh Komilov (the video can also give some idea about the masculine subterranean approaches in relations to women in such a psychologically powerless situation). In this last musical case, the lucidity is also helped by the fact that the woman is not so experienced, it is not such a profound and valuable expertise like in the previous Ana meen. This profound expertise is great, but, from a male perspective, it is certainly not to be approached from an angle of simply feeling like you are on top of the world.

→ Old Abrahamic religious mindsets in new IT companies (part 6)