The Coordinative Way of Thinking

Dia 1 Eastern connections to the Hungarian culture

Ferenc Cser
Queanbeyan, Australia

e-mail: cserenc@netscape.net

Abstract
In his book, The Forms of the Hungarian Soul (printed in 1942) Gábor Lükő declared the
Hungarian culture to have a coordinative way of thinking. Gordon Childe explained the suc-
cess of the Indo-European people by the subordinative nature of their language in his book
The Arians printed in 1926. I will show the essence of the two ways of thinking, describe their
historical background and point out that the coordinative way of thinking is originated from
the ancient men. This ancient way of thinking in modern Europe is now characteristically
Hungarian but this was the ancient form of most of the cultures in Asia, and it can be traced
there, even now. The similar way of thinking of these cultures does not mean either ethnic or
cultural dependence as well as origin this is only a similar human reflection of similar envi-
ronmental conditions of the humanity in different parts of the world.

Introduction
The human is a communal being. People living in communities and having collective activi-
ties can be in two relationships with each other. One of the relationships is when one person is
subordinated to the other one, ie they are not connected to each other with equal rights. One
of the two persons in this relationship is always in a higher, in a commanding position while
the other one is in a lower, executive one. Their relationship is uni-directionally dependent.
There is the lord, the boss, the commander who commands the other person, and there is the
serf, the dependent, and the executive one who acts according to the commands of the previ-
ous one. This relationship is well known, it means a hierarchy and practically all of the or-
ganisations are built up accordingly in our time. A pyramid can represent this relationship.
The commands are running here from the top towards the bottom. The lower levels are subor-
dinated to the upper ones. Beöthy1 defined society even by this concept. According to him,
there is no society without a chieftain. He does not understand the society of the Australian
aborigines, where there are no bosses, and therefore he declared these societies as primitive
hordes. There is no doubt, this relationship is well known by everyone and it is generally ac-
cepted as well.

The opposite of this system is the coordinative form of relationships. No one person is subor-
dinated to the other in this relationship. Their activities are characterised by equivalence. This
kind of relationship can be observed many times even within the subordinative one when per-
sons acting on the same level are compared to each other. The activities of the people being
side by side are coordinated by a member of the upper level. This relationship is also well
known and accepted.

1
Beöthy (1878), pp.: 27-140, ill. Beöthy (1882), pp.: 154-174.

1
There is, however, a particular case of the coordinated relationship when the persons sup-
posed to be equivalent are not bound together by another one from the upper level. The ques-
tion arises: can they be acting cooperatively in this case? May a society exist with equivalent
members, where there is no chieftain at all? Many – as we could see including Beöthy – gives
an unambiguously NO answer saying that without a coordinating third, the relationship of two
persons is destined to be disordered, or anarchic. It means an order is dismissed and it results
in some kinds of chaos. The question now arises: is this true?

My unambiguous answer is no, it is not true. I can list many items of social life as examples
where people are successful in their mutual activities without the superiority of anyone; with-
out anyone filling in a superior role among them.

The best examples are small musical ensembles. Naturally, there is often a person among
them who is the engine of their activities, but just as often the music, the product itself is the
driving force, giving the beat and consequently the production is a result of the cooperation of
equal musicians. The mediating person (if he/she exists) is not a chief here, but a leader
standing out of the community who is equal among equals.

A similar case can be seen in the Australian aborigine peoples in an example of a complete
society where this relationship and living form has worked for many millennia. They did not
own land, they did not have wars, they did not kill each other in stockpiles, but they shared
peacefully their common land and cooperated with each other. This is a coordinated type of
human relationship.

In his book of Gábor Lükő showed the Hungarian culture as coordinative one. It reads:

“Two different respects are realised at the same time by the Hungarian composi-
tions according to the coordinative sense.”2

“The Hungarian artist pushed the items close to him under the horizon, the fur-
ther items were risen above it and draw it onto the sky.” “Such a kind of filling of
the space or the plane derives from the coordinative way of thinking of the eastern
man.”3

This has been supported by many examples in the book of Lükő. Zsolt Zétényi cites István
Kocsis4, who writes:

“We should not forget: there were many lawful people in the old ages as the
Doctrine of the Sacred Crown did not reinforce the subordinative consciousness
but it did reinforced the sense of responsibility, as well as the cult of the equiva-
lence and the cult of the dignified attitudes determined by the constitutional con-
cept of the Membership of the Sacred Crown; because it promoted the concept of
the coordination and not that of the subordination in the attitude of the inhabi-
tants of the country 5.”

2
Lükő (1942), p.: 194.
3
Lükő (1942), p.: 189.
4
Zétényi (1997), p.: 17.
5
Kocsis (1996), p.: 288.

2
(Highlights by me). The coordinative way of thinking can be recognised either in the Hun-
garian language or in a broader sense in the social political concepts as well. At the same time
Gordon V. Childe in his book The Aryans explained the great success of the Aryan people by
the subordinative character of their language6.

There is no doubt that the coordinately thinking Hungarian culture has been in existence for at
least a millennium among the environment of an opposite way of thinking. Let us examine in
detail what is the essence of these contradicting concepts and how the coordinative way of
thinking of the Hungarian culture is connected to that of the eastern cultures.

Coordination and subordination

To make the problem clearer let us start to examine the family. What are the human relation-
ships there? They are naturally very complicated as the relationship between the parents and
the children is subordinative most of the time, but the parent is more a leader than a chieftain
character. The relationship of the parents to each other is not necessarily subordinative. It is
even so if we consider the two roles – that of the mother and that of the father – as non-
equivalent. We have two different qualities here but we are not forced to transfer the differ-
ences into a category of values that relate one unto the other as more or less valuable. What is
the true question?

The problem can better be understood if we take the relationships of animal families into ac-
count, firstly those of birds. It is well known that most of the female birds are grey or colour-
less however, the male partners are very frequently colourful. Kata Beke7 has dealt with this
problem in her splendid book As the people have two sexes in the chapter entitled Colourful
feather colour-blind males.

The difference in the colour of the females and males of the birds is not accidental. It is
closely connected to their biological roles in the protection of the family. This role is different
for the female and for the male. One of them protects the nest and the young chicks from the
beast of prey; the other one has the task of luring the beast from the nest. The first task needs
a high capability to hide, and, when unexpectedly the beast appears at the nest, the bird needs
to find a method of protection. This requires high tactical capabilities. On the other hand, the
other task needs strategy. Firstly to engage the attention of the predator, then to lure the en-
emy far from the nest –offering himself as a victim – and when they are far away from the
critical place taking care of his own life or security. The male is therefore colourful and stra-
tegic, the female is colourless and tactic.

Which one is subordinated to the other one, as a coordinating third one is missing from this
relationship? Neither is. The two roles are equal with respect to the security and existence of
the ‘family’; the two parents are reliant on each other and have coordinative roles. This is ex-
pressed in the Hungarian language by the word wife as feleség, which has a titular meaning of
halfness. We can immediately valuate this expression when we compare it to the English one,
where the male is a husband, who owns his wife. The wife is a property there and is not an
equivalent half of a relationship called ‘family’.

6
Childe (1926), p.: 4.
7
The book of Kata Beke is not available for me at this moment therefore I cannot give its edition, year etc.

3
The two kinds of human relationships are the consequence of two different ways of thinking.
In societies characterised by the subordinative way of thinking the human relationship – as
well as all the relations, events, phenomena and qualities regarded in philosophical terms –
are all subordinated to each other. The metaphysical examining method in philosophy is basi-
cally, a subordinate kind of method. In this philosophical method, the phenomena follow each
other strictly both in time and in logic; the result is determined by the reason and never reacts
back upon the reason. Interaction is generally not possible in this system.

The difference between the two ways of thinking is important when extended to the dimen-
sion of a society. Today the subordinative way of thinking is always present where there are
stories of kings and heroes who have been glorified, ancestral lines are counted and recorded
in legends, sagas, tales, given from mouth to mouth, carved in stones or baked into clay. The
coordinative way of thinking is however hiding and it is invisible in the sea of subordination
in many times. The only pledge of its existence is its intellectual power or knowledge, which
are not available for societies with subordination, but they need them like metallurgy, the se-
crets of the refinement of metals suitable to prepare weapons, etc. In societies producing met-
als and metallic products there is no need for subordination, even if they produce weapons,
they can keep their coordinative nature. This kind of society is only visible by its products.
They are not mentioned in the legends or tales of the subordinative societies by name, as they
do not have gods they do not have legendary names as well, but they appear there as masters.
Many times, they appear as masters from foreign countries, with the knowledge of a foreign
nation, subordinated to foreign kings who are also without a name. Alternatively, even as
dwarfs as we can read in Snow White the tale of Andersen.

Generally, we can state that the dominating way of thinking in Europe is a subordinating one.
In this way of thinking any of the non-equal phenomena immediately requires the valuation:
which one is the original, ie the primary and which one is the derivate, ie the secondary.
These may equally mean order in the time and/or order as a logical relation. This does not ex-
press only an order, however, this also expresses the relationships as values. According to the
Finno-Ugric hypotheses the Hungarians are always secondary ones, all the others represent
the primary ones. It is characteristically a subordinative way of thinking and that does not
start from the Hungarian side. When the world of belief of a culture is studied and gods are
not found there, it is immediately declared that this culture is an underdeveloped one. Because
it did not reach the concept of gods – as we can read in the introductory paragraphs of the
book of Ipolyi8. The system or world of belief, thought and ideas of their own are regarded
always as primary, subordinated, consequently more valuable than the other ones.

These differences are not regarded as different values in the coordinative way of thinking. The
reasons and the results are not standing against each other, the results can affect the reasons,
and interaction is accepted. This corresponds to the dialectic method of philosophy. In order
to eliminate any confusion let me remark that Marxism was declared dialectic materialism but
it should not be rejected solely because this ideology declared itself dialectic.

The consequences of the subordinative way of thinking are easily visible, they are known by
all. This characterises the structure and actions of the Catholic Church, it is generally charac-
teristic of kingdoms. The kings are generally subordinated to their gods or are even derived
from them; the people are subordinated to the kings. The best examples are the Egyptian

8
Ipolyi (1853), pp.: 39-41.

4
Pharaoh who is deemed the Son of God, ie a demigod, during his initiation by anointing with
the fat of the sacred crocodile called messhiah9. The concept for Son of God can be derived
from here.

In contrary, the coordinative way of thinking does not create superior personalities whom
must be worshiped and feared. In a society with mixed concepts eg that the God of the lord
should be respected, the men with a coordinative way of thinking can bow their knees or
heads without the fear of punishment and do not aggravate the lord by denying it. This might
be a matter of life and death. It can be done, as there is no fear of the punishment of his/her
own ‘god’. The best example for this answer – which is known in the Hungarian culture as
‘brain over brawn’ – is the Doctrine of the Sacred Crown. In the area, when feudalism was
the accepted social system everywhere, none of the nation could bypass the ownership of the
lands. The Hungarian society bypassed it, however, by establishing the Doctrine of the Sacred
Crown10. They established a sacred object equipped with personal characteristics and the land
was given into its possession. Formally, a ‘superior being’, or better say a ‘being supposed to
be superior’ was created without the real content of its essence. The Doctrine subordinated the
King to the Crown, but the inhabitants of the country were also subordinated to the Crown
and not to the King - both were made to be equal members of the Crown. In Hungary, the
king did not own the country he was subordinated to the Crown as equal partner of the nation
itself. In Hungary, a human being has not legally been owned by another until the age of
Werbőczy when the Doctrine of the Sacred Crown was remastered according to the feudal
concept. The Hungarians have not generally accepted the feudalism dominating the European
societies until the age of Maria Theresa. The Doctrine of the Sacred Crown represented a co-
ordinative way of thinking, but the dominating feudal system represented a subordinative one.

The acceptance of other people as equals promotes the learning, the efficiency of teaching. As
it does not create born aristocrats, the social memory is not filled with the legends and stories
of aristocrats, their inheritance lines or heroic deeds; however, it expresses the inner problems
of the society. Instead of heroic legends educating tales, stories, songs, poems are born there.
Let us compare the Hungarian tale of The All-seeing Princess11, which is a tale using the co-
ordinative way of thinking, to the Greek story of Wonderful Atalanta12 - a story using the
subordinative way of thinking.

The essence of both stories is that a girl is looking for her pair and calls boys to complete a
test. The boys want to marry as well; therefore, they submit themselves to the announced test.
There is no importance of the self-identity or personality in the case of the coordinative way
of thinking therefore they are not named. They bear only the titles of princess or swineherd.
The girl has a definite name in the subordinative way of thinking – in our case it is Atalanta,
who actually did not want to marry as an oracle had said that she would become an animal
after her marriage – and her godly inheritance belongs to the essence of the story. This also
valid for the boy (in the Greek legend his name is Melanion, and Hippomenes in the story of
Ovidius), to whom inheritance and a heroic past are also very important. However, they are
less noble than Atalanta - they are less valued, ie less significant as well.

9
See eg Osman (1993), p.: 152, or Knight (1997), p.: 155.
10
See in more details in Cser (2000), pp.: 79, 181, or Zétényi (1999), pp.: 17.
11
Kovács (1994), p.: 102, Zöld Péter, in the tale of Gál Istvánné, or Aszódi (1962), pp.: 104-110.
12
Grimal (1965), p.: 152, see also as a story of Ovidius in Grant (1995), pp.: 343-5, 392.

5
 The boys in both stories need help to complete the task. The boy of the coordinative way of
thinking gets his helpers by offering his own help to them during his trip to the princess, he is
humane to them and he is generally a good guy. He helps of his own accord. In contrary, the
boy of the subordinative way of thinking obtains the grace of a god (in the Greek story she is
Aphrodite, she is Venus in Ovid) what can be achieved by some kinds of rite.

Whether the test is completed successfully or not it is determined by the behaviour of the boy
in the coordinative way of thinking. It depends upon how is he skilful or ingenious, how can
he be cooperating, ie how is he good. It is very hard to be hidden otherwise. In contrary, the
boy with a subordinative way of thinking, must overcome the girl, he must defeat her. It is
impossible among natural conditions, but he does not enhance his own skill, power or speed -
but he utilises the weakness of the other one: he throws the golden apple before her, and while
she stops to pick up the apple the boy gets the advantage. The golden apples were obtained
from the deity as a reward

The success of the test is not humiliating in the coordinative way of thinking, as the boy does
not conquer the girl. The closing line is you are mine and I am yours. In contrary, the boy
conquers the girl in the Greek story and he gets to be her ruler and commander. It is the final
point of the Greek story that when they were married they provoked the anger of Zeus (or of
Cybele in Ovidius) who turned them into animals and it was humiliating for both of them.

The origin of the coordinative way of thinking

Dia 2 When we compare the two stories, it is obvious that they are related to each other. Which one
is the original and which one is the derivative? – a question is put according to the subordi-
native way of thinking. The moral teaching, the compactness and logical coherence of the tale
of The All-seeing Princess makes it practically impossible to regard the Greek story as the
primary and the Hungarian as the derivative. Reversed origin is rather more probable. A story
with coordinative way of thinking might have served as the basis of the other one it might
have been a primary one – if we want to handle the problem using subordinative way of
thinking. The Greek culture having conquering the settled Pelages one might have taken the
basic story from the conquered culture and transferred it according to its way of thinking. We
can recognise the Pelages story in the Hungarian culture.

Recently we find subordination as ruling way of thinking in human relationships. The ques-
tion arises: which one is the original way of human view? Where and when can we first rec-
ognise either a subordinative or a coordinative way of thinking or view during the history of
humanity? Above we have already declared the coordinative story as the basis and the subor-
dinative one as the derivative. For a much further study, we should go back at least to the ice
ages to be able to investigate the way of thinking of human cultures. By this time the follow-
ing objects have already appeared: grave supplements, sculptures, human representations,
drawings, paintings, carvings, on the basis of which the way of thinking or creed can be con-
cluded.

Figure 1 represents the position and movement of human cultures in Europe at the end of the
Dia 3 Würm ice age. Before the warming up of Würm most of Europe was under an ice cover. Hu-
man cultures could be found only at the southern parts of the continent as well as the tundra.
Basically two cultures can be recognised in this period: the gravetti culture (8) being dis-
persed westwards from the idyllic Eden, a warm environment of the Caucasia (5), as well as
the cold climate Aurignacian culture (1) including the rest of the true cold climate men, that
of the Mousterian culture (2-4). The rest of the old Mousterian cultures can be found at three

6
 Figure 1. The cultures of Europe in the Middle Stone and in the Mesozoic ages13.
spots: at the base of the Pyrenes and at the Middle Mountains there is the Chatelperony cul-
ture (2), in the valley of Po we find the Uluzzi culture (3) and at the Bükk mountains (Car-
pathians) there is the Szeleta culture (4). At the end of the Würm the warm climate men lived
also in a cold climate environment and the gravetti man has turned even in the Carpathian-
Basin to hunt the deer instead of the mammoth, that had been his main diet before and has
died out just at this time.

It does not matter which big animal was the prey of the man living at the end of the Würm,
the hunting of these animals could not have been the success of single men, it must have been
the result of a collective activity. It needs close human cooperation, which is assured by a co-
operative way of thinking. Cooperation among these climatic conditions was a matter of life
or death. There was no surplus of food to be stored for a longer time, the people were or-
dained side by side by the strength of the climate. Gods have not been found here, the respect
of fertility and not a personified concept are seen on the sculptures produced in this age (eg
Venus of Villendorf or Dolni Vestonice14). There is no face on the sculptures representing a
human being - they show the body of an exaggerated fat woman only. The graves are equal;
there is no sign of subordination or distinction according to birth. At the same time signs are
found that the man of this age had had morals. Very strong evidences are derived from the
cave of Shanidar15 where the skeleton of a Neanderthal man showed a birth distortion on his
right arm healed by amputation. The crippled man had been living after this operation for
decades until a rock killed him. Social aid helped this man to survive being crippled from
birth. There were also signs of a funeral rite in the grave of another man of the same age:
pollens of freshly collected flowers arranged in groups. The flowers are recently known as

13
Cser (2000), p.: 131.
14
Rudgley (1999), XXI. photograph and p.: 153.
15
Solecki (1971), pp.: 195-196., Roux (1992), p.: 38, Rudgley (1999), pp.: 216-217.

7
 healing plants including Ephedra whose extract is known among the amphetamin drugs
(ephedrin) 16. That these people had a sense of morality is also visible in a couple of graves of
Mousterian man eg in the Teshik-Tas cave in Uzbekistan17. Ritually buried Mousterian man is
also mentioned by Gáboriné18 in the Subalyuk culture from the first cool period of Würm.
Gábori also refers to the social life of the Mousterian man describing the grave of a child
decorated by the horns of goats; mentioning the morals of this man19.

The life of the recent aboriginal inhabitant of Australia is a straight continuation of a cultural
life extending over tens of millennia, and their traditional social life supports the statements
compiled above20. The Mousterian man had had morals21, which cannot be declared for the
modern man without consent even in much later times. One thing is definitely visible from the
graves of ancient people: the man of this age had had a belief of the immortality of the soul,
as the buried humans were supplemented by objects serving his/her post-mortem life.

The coordinative way of thinking of our ancient forefathers cannot only be logically con-
cluded; the objects of the age definitely cite the same. This was the way of thinking of the an-
cestral man.

The origin of subordination

The earliest appearance of a subordinative way of thinking can be observed in the times after
the basin of the Black Sea was filled with saline water. In a grave derived from the middle of
the eighth millennium before present (BP) a dagger suitable for killing humans has been
found besides the bones of a child. The grave belonged to people of the herding culture of the
steppe near the Volga River. The child had been buried with great ceremony that could not be
explained by him having committed great deeds, as he was too young. This is the oldest case
where birthright can be detected.

Dia 4 Figure 2 summarises the European cultures at and after the closing scene of the Würm ice
age. This was around the middle of the eighth millennium BP. During the warming of the
second Dryas the ice block in Canada had been broken and a huge amount of water streamed
into the ocean resulting in an increase its level by 5 m. It caused floods at the shallow shores
as well as at the mouth of rivers. Settlements on the shores at the mouths of the Tiger and Eu-
phrates rivers were also flooded22.

The numbers in Figure have the following meaning: 1:. The extent of the agriculture between
8700 and 8500 BP, 2: Vinča culture, 3: Lengyel culture, 4: the edge of the culture with bound
ceramics, as well as the limit of the agriculture in 7500 BP, 5: Tisza culture, 6: Boian culture,
7: Karanovo culture, 8: Bükk culture, 9: Cucuteny culture, 10: Halaf culture, 11: pastoral
culture of the steppe, 12: Dniester-Bug culture, 13: Nemuna culture, x: Hacilar, + Çatal
Hüyük. (based on Gimbutas (1991), pp.:5, 35, 53). 14 and 15: Arrows indicate the dispersion
of the population from the Basin of the Black Sea in around 7500 BP at the time of its fill up
(based on Ryan (1999) p.: 194).

16
Rudgley (1999), p.: 219.
17
Rudgley (1999), pp.: 214-215.
18
Gáboriné (1980), pp.: 114-115.
19
Gábori (1974), p.: 39. See more details Rudgley (1999) pp.: 214-215.
20
Flood (1995), p.: 258., Godden (1997), pp.: 21-23., Cowan (1992), pp.: 16-17.
21
Clarke (1965), p.: 63.
22
Oppenheimer (1999), pp.: 27-48.

8
 Figure 2. European human cultures between 9th and 7th millennia BP23.

The fresh water level of the Black Sea (that developed during the first melting of the Würm
Dia 5
ice age) was over 100 m below sea level as the gap at Bosporus was closed at that that time.
When the level of the ocean increased by 5 m the gap of Bosporus broke – this may have been
due to the very high differences in the level of water. The Black Sea filled up very quickly
with salt water, tripling its volume in a couple of months. The people who had settled on the
shore as well as far from the shore were either inundated or escaped to another parts of the
continent. Vinča culture in Danube valley, Karanovo and Thessaloniky cultures in the Balkan
appeared suddenly at this time. Anatolia became populated again, eg Çatal Hüyük or Halaf
but now they were equipped with defensive measures. Not much later Samara cultures also
appeared. All these cultures harvested domesticated wheat and barley, used the plough, and
their irrigation techniques had already been developed. Smelting of copper is also known at
from this time, eg in the Vinča culture. The source of these cultures is unknown. The shore of
the dried Black Sea gives, however, a reasonable explanation for both the disappearance of
the Middle-Eastern cultures in the last period of the ice age ie at the beginning of the second
Dryas and their reappearance suddenly with more developed techniques after it.

Two cultures different in their basics can be found in Europe after this age. One of them is a
settled, food producing one where the main source of food was domesticated grain. This cul-
ture can be found in places where the climate assured at least the 200 mm of rain per year
necessary to harvest grain without irrigation. According to the yields there was a surplus in
the food production here and this made it possible for other societies to settle above them and
appropriate their food surplus without the extermination of the food producers.

The other type of culture practiced animal herding. It was developed in the steppe area of the
continent where the yearly precipitation was less than 200 mm and grain could not be grown.
At the beginning, animal herding meant sheep, but later on, when the hunting of the steppe

23
Cser (2000), p.: 141.

9
 horse was stopped and horse riding had started, herding of horses and cattle was also prac-
ticed. This kind of culture did not have a surplus in food, but even, due to the annual variation
of the rain, time-by-time a definite shortage in food could have appeared. This lead to the
protection of the herding areas against other people and consequently it resulted in the devel-
opment of a military force to protect itself. Protection does not only mean defence but also the
opposite: attack. The appearance of the dagger already suitable to kill human beings is a true
indication of this change. In parallel, we can see a separation of graves to those of the poor
and to those of the rich. The godly respect of the weapon is seen in the graves. This society,
having the horse and the cart, was able to travel large distances. It started to conquer the agri-
cultural societies who had a surplus in their food production.

The societies with a subordinative way of thinking can be well recognised after the filling up
of the Black Sea, however, at this time its extent was not as general as nowadays. It became
general and determining only after a couple of millennia, after the Kurgan culture started to
conquer its neighbours. We can however find such an area in the map of Europe where subor-
dination did not appear even for transient periods, where the graves did not show separation to
rich and to poor until the 7th – 8th century Before Christ (BC). This area is the Northern and
eastern territories of the Carpathian Basin, ie the territory of the ancient Band Ceramic, or
better-known Bükk culture.

Genetic and blood-group data

Dia 6 Formerly it was believed that parallel with agriculture the man cultivating the land also
spread, but recent genetic and blood group information has denied this concept. The originally
Anatolian population can only be traced at the shore of the Mediterranean Sea using the ge-
netic data. The original Aurignacian gene is not characteristic to the people of old Anatolia
who have invented the agriculture. This gene remained intact in the middle of Europe after the
proposed invasion. The original population of Middle Europe has learnt the agricultural tech-
niques it has not been replaced by the man of Anatolia at that time24. Cultural data also sup-
ports this conclusion eg; personalised symbols did not appear in the area of Linear Band Ce-
ramic culture. The ancient population of Europe has remained intact; the other population car-
rying the agricultural techniques did not replace the Aurignician population of Old Europe.
Having learnt the agricultural techniques, this population then developed it with new ideas
and methods.

We can conclude the same if we look at the data of blood-group analyses. The basic blood
group of humanity is zero. This blood group is nearly exclusive in Africa, the aborigines in
America and in Australia. Blood groups A and B are the early mutation of this original blood
group. Blood group A is characteristic of the Caucasian man; blood group B is characteristic
of the Chinese man. Both are very old, as antigen has already been developed against these
blood groups in the original population25.

Blood-group AB was thought to be formed as a mixture of A and B. However, the blood-

groups strictly follow Mendel’s rules, therefore this kind of mixing can not be accepted.

24
Recently Gibbons (2000) summarised the concept of Cavalli-Sforza and Renfrew concerning the genetic test
and declared that the Aurignacian man did not come here from Africa but rather from Middle-Asia. The basic
data see at Semino (2000). From these data it is evident that the recent men around the Carpathian Basin were in
a vicinity of each others since ancient times and they do not have any close relationship to the man of Ural
mountains, if they had had any at all.
25
Nagy (2000), p.: 64.

10
 Blood group AB is relatively rare among the population, it covers only 5% on average, it is
distinctly higher (15% ) in the Hungarian population for the loss of blood-group 0, which is
frequency 25% instead of 35%. We can consider that the AB mutation originated from the
Carpathian Basin. This is reasonable concept, as there was a self-standing continuation of an-
cient population within Carpathian Basin since the ice age of Mindel. The man of the Bükk
culture can bear the AB mutation. As it is not old enough, there is no antigen against it in the
original population, which carries the 0 blood group. The man of the Bükk culture might be
the source of the later man with Linear Band Ceramic of the same area as there is a cultural
continuity here. The modern Hungarians are living on the same area and have similar cultural
elements the Linear Band Ceramic culture had, therefore we can state that the Hungarian cul-
ture is a continuation of the much older Linear Band Ceramic culture of the same territory.
This culture can be regarded as the origin of the cooperative way of thinking in the Carpathian
Basin26.

The belief of men with the cooperative way of thinking

Let us continue our study with the investigation of the world of belief of the cooperative way
Dia 7
of thinking. The question arises: what might be the bases of the belief of the men with a coop-
erative way of thinking?

My answer is belief in the soul. The soul resides within the man and it forms the essence of a
human being, the most important essence of the life of a man. It is particularly interesting to
name the concept of life using the Hungarian vocabulary. They are all built around the conso-
nant l, forming a shrub of words. There are two basic branches of the shrub of words. One is
characterised by high vowels, the other one with low vowels. Some words with high vocals
are as follows: él, éled, élet, ellik, lel, lehel, lehelet, lélek, lélegzik, levegő, lét; with the Eng-
lish meaning accordingly: live, revive, life, bear, find, breathe, breath, soul, breathe, air, exis-
tence. These words express the concept of life connected to living ones. The words with high
vowels in the Hungarian language generally express concept with a characteristic of vicinity.

Some members of the other group are: ál, álom, áll, alél, hal, holt, hál, háló, halál, hall, hull,
hulla, halad; with their English meaning: false, dream, stand, get to be unconscious, fish,
sleep, net, death, listen, fall, corpse, go on. According to the Hungarian language, words with
low vowels are generally expressing a distance. We find here the same: life is already far
away! Az ember kilehelte a lelkét, azaz meghalt we say, in English: The man has breathed out
his soul, ie the man is dead. Words meaning extinguishing life, like lő, öl, ölel, ül, hűl, hűlt
(shut, kill, embrace, sit, is cooling down, cold) can also be reckoned here.

The words connected to life and to the soul are simple, generally one-syllable words reflect-
ing the most ancient time of the Hungarian language.

The Hungarian language names the concept connected to the soul with a cooperative way of
thinking. The soul is within the man; they form a single unit, the human. The man is subordi-
nated neither to his soul, nor vice versa. The connection is equal. The cultures and nations in
the environment of the Hungarians look at the soul with a completely different manner. The
soul in their belief has detached itself from the human being, it has become superior to the
man and the personified soul has the man subordinated to him. Lükő writes

26
Cser (2001).

11
 „The ‘elements’ ie wind, fire, water, earth are only personified by the abstract
Dia 8 thinking Indo-German people. With us, the elements are always the symbol of one
unknown, the soul alone. The soul has interested the Hungarian people as well as
their Ural-Altaian relatives always and only in its primitive reality, detached from
its body at the moment of the death.” 27

The elements can be regarded in reality as elements of the soul. They are the following:

• Fire: It is the light, the intellectual power, the Father. Its symbol and in many cases its
source is the Sun.

• Earth: It is the fertility, the Mother. Its symbol is variable, but mainly the plant, particu-
larly its seed.

• Water: It is the fertilising power, the Son. Its symbols are very variable, like fish, snake,
frog, or simple a waving line.

• Air: It is the life keeping power, the Soul. Its most known symbol is the bird.

These elements did not become members of a personified ‘family’; they did not receive per-
Dia 9 sonal characters in the Hungarian culture. The
personal characters mentioned above serve to
identify them according to their role in the other
cultures where these elements were personified.
Their role can be recognised in the clearest
form in the old Egyptian belief. Later on the
system of concepts appeared in the philosophy
of Plato, and even later in the gnostic doctrines.
The role of the mother in the Christian religion
has already been excluded, the soul remained
only as a subordinate member of the Holly
Trinity, she is the Holy Spirit.

The symbols can, however, be very frequently

found in the pictorial representations of Hun-
garian folk art. They are also present in our folk
legends, tales or songs. Figure 3 represents the
Figure 3 Symbolic elements of the soul on a back of a mirror derived from Transdanubia.
mirror from Transdanubia28 The circular form, its golden basic colour re-
mind us of the Sun, the mermaid represents the
water, the plants shooting from the hands of the mermaid represent the earth and the bird on
the top of the picture means the air. In order to eliminate any doubt about the symbol of the
bird, it breathes out a new plant indicating the way of creation of living beings. She creates
life.

27
Lükő (1942), p.: 30.
28
Dömötör (1981), among colour photographs.

12
 Similar symbols can be seen as a decora-
tion of some furniture (Figure 4). The
central element here is a bird breathing out
through her open beak a very complicated
series of plants. The plant has consecu-
tively different flowers that are symbols of
the seed of life. A chain of different flow-
ers attached to the same branch is very
frequently present in the pictorial repre-
sentation of Hungarian folk art.

The golden background of the picture re-

minds us also of the Sun, ie the light, or
the fire. The bird represents the soul itself Figure 4 Symbols of life on furniture29
so the life is originated from her breathes
in the form of a plant. The plant represents the tree of life in its reality, and the symbol of life
can be found in this form even in the most ancient representations of the Linear Band Ceramic
culture of Old Europe.

The Tree of Life

Dia 10
Figure 5 shows a piece of baked clay with a deer
on it. The deer bears antlers like the tree of life
on his head. The fragment was excavated at
Csépa, Hungary, from the age of 8th millennia
BP ie it was produced in the Bükk culture. The
picture represents a deer, but its antlers represent
more than those, which we can expect of this
animal. With their complicated branch system it
is rather the tree of life than simple antlers. The
tree of life is closely connected here to a deer,
but in another representations they are already
separated. The animals are in a role to protect the
tree of life as it can be seen in another piece of Figure 5 30
Deer with antlers like the tree of
baked clay digged out at Sipitsini, which is a life
place of 6th millennium BP within the Cucuteny
culture.

29
Domanovszky (1981), on the cover of the book.
30
Kalicz (1970), 8. picture.

13
 All these symbols are characterised by
the tree standing straight on the earth,
and the underworld is not represented on
the pictures. These trees of life do not
separate the space of life into three
zones.

The elements of Hungarian folk art are

generally compared with those of the
Ural-Altai cultures or general with those
of the Siberian cultures. It is better said;
Figure 6 Tree of life with protecting animals de-
the Hungarian culture is not only com-
rived from the Cucuteny culture31.
pared but also rather derived from there.
This constitutes the basics of
the recent historical science
in Hungary, therefore all
other hypotheses or concep-
tions are regarded as heretic.
Let us compare, therefore,
the ancient tree of life found
in Linear Band Ceramic cul-
ture ie in the Carpathian Ba-
sin to those of Siberia. Figure
7 shows such a representa-
tion.

The differences can immedi-

ately be seen, although there
are also a couple of similari-
ties. Here the tree of life cuts
the space into three zones,
which cannot be stated of the 32
previous ones. The tree of Figure 7 Samoyed (Siberia) representation of tree of life
life is surrounded here by
many animals, including fish. A great many of the animals belong to the underworld. The
animals belonging to the border of the earthly world are deer, their antlers are highly
branched, and therefore, they can mostly be compared to those found on the ancient repre-
sentations. The tree, however, is not multiple branched as we could see above either as antlers
of deer or as a tree like the Christmas tree, but it definitely divides the space in three zones. It
also divides the space of life into the heavens, the earth and the underworld, which can clearly
be recognised on the picture. This kind of division is obstinately missing from the Hungarian
folk art. The this-world and the netherworld are present there, but they are not matters of
height, they are rather matters of distance in Hungarian folk art. The netherworld does not
split into the rewarding good world (heaven) and the punishing bad world (hell) here.

31
Gimbutas (1982), p.: 171.
32
László (1967), p.: 101.

14
Dia 11 The culture of Old Europe
The cultures called ‘Old European’, developed in the New Stone Age, were definitely settled
ones and practiced agriculture. They were divided in two regions in the beginning. Those in
the northern territories which were characterised by their linear decoration and called Linear
Band Ceramic have kept the ancient elements of soul for a couple of millennia, these elements
have not been personified. There was no social division in these territories, the graves report
equality in the society, and villages with a couple of thousand inhabitants have been in exis-
tence for millennia indicating equalities in social life. Their culture could be characterised by
a cooperative way of thinking and signs of subordination have appeared in pictorial represen-
tations only parallel with the expansion of the Kurgan culture over them. The whole character
of the culture was changed when the Kurgan invasion reached the territory; the graves indi-
cate then a society with a small number of rich aristocrats and a huge number of subordinated
masses. This phenomenon was not characteristic of the northern and eastern hilly and moun-
tainous parts of the Carpathian basin.

Figure 8 Copper smelting and mining places of the Old European cultures33

The southern territories of the Old European Culture, however, did have personified elements
of the soul even in the earliest periods, but the church economy and the division of the graves
so characteristic of the subordinative way of thinking have not been in existence here also for
millennia. The Kurgan invasion changed everything here as well.

33
Cser (2000), p.: 145.

15
Dia 12 The Copper Age cultures of the Carpathian Basin
The Carpathian Basin had had a particular position in this culture. The traces of the earliest
copper smelting in human history together with copper mining activities could have been
found here. The copper smelting and mining places are shown in Figure 8. Copper smelting
places are indicated by (11), copper mines are marked by (12). Hilly, mountainous places
(10). Following cultures can be found in the figure: (1): Lengyel culture, (2) Cucuteny cul-
ture, (3) Petresti culture, (4) Boian culture, (5) Vinča culture, (6) Tisza culture, (7) Karanovo
culture, (8) Danilo-Hvar culture, (09) Hanangia culture.

Tatárlaka can be found in the ter-

dia 13 ritory of the Petresti culture. This is
the place where written tablets
from this age (7.5 millennium BP)
have been found. The baked clay
tablets were prepared from the clay
of the place, as neutron activation
analyses have proved. These writ-
ten tablets are 1.5 millennia older
the oldest written tablets or tokens
of the Sumerian culture. The tab- 34
lets are shown in Figure 9. Three Figure 9 The tablets of Tatárlaka .
forms of writing can be seen on the
tablets. Tablets no 1 shows a pictorial representation, it can not
be regarded as true writing. The tablet no 2 shows abstract signs
of writing intermediate between the pictorial and sound writing.
Tablet no 3 contains 13 linear signs; 8 of these can be found
among the character set of the ancient Hungarian runic writing
called Székely writing. This is true, the writing that cannot be
connected to commercial activities; therefore, many scholars do
not accept it as true writing. Particularly as this writing origi-
nated here and is much older than the Sumerian writing.

The ancient elements of writing cannot be found on the Tatárlaka

Dia 14 tablets alone. This age and the cultures of Old Europe produced
many more remnants holding written signs. There are many hun-
dreds of figures, tablets, and parts of them holding written signs.
The sculptures are also characterised without a face as it can be
seen in Figure 10. These figurines and fragments show nearly
300 different runic signs and half of them can also be found
Figure 10 Clay sculpture among the runic signs of the Linear A writing of South Balkan.
from the Cucuteny The signs can therefore be regarded as elements of writing of the
culture35. Old European cultures.

34
Forrai (1994), p.: .49
35
Gimbutas (1982), p.: 84.

16
 Dia 15 Coordinative way of thinking in eastern cultures
The coordinative way of thinking can be also found in
eastern cultures. In its purest form, it is represented in the
Chinese philosophy as the concept of Yin and Yang37. The
idea is shown in Figure 11. It appears as the description
of the structure of the world and it represents the concept
that the black and its substituting formally identical white
figurines define totality only together. Both figurines
have the same form, they fill the space together and dis-
regarding their colour are identical. They are ordered side
by side and not under each other, however Yang repre-
sents the heavenly, the positive and male properties, Yin
represents the earthy, the negative and the female ones38.
They together give wholeness.
Figure 11 Yin and Yang, the basic
Similarly, coordinative way of concept in the Chinese phi-
Dia 16 thinking can be found at the an- losophy36.
cient forms of the eastern relig-
ion. The soul is the essence of these religions and it is immortal ie has
everlasting life. The soul belongs to the individual person and can ap-
pear in different forms during the changes and its final goal is to re-
turn to the world soul, to unity or so. The role of the individual per-
sons in this concept is to prepare his/her soul for the return, for the
unification – depending on the actual religion to finish the everlasting
Figure 12 The char- circulation.
acter of life in
eastern writing The soul and the life are also strongly related here
and this is represented even by the most ancient
societies. Life had also been represented here with the tree of life and this
sign can be found as the written symbol of life both in the Chinese and
Japanese writing (see Figure 12). This sign shows the tree of life with
three horizontal lines and with an additional stroke at the left top. The
lower line represents the earth, so the lines do not divide the space into
three zones. Remarkable is that the stroke at the upper left corner, which is
regarded by scholars as a flower. According to our recent knowledge this
stroke should represent a bird symbolising the soul; as it is visible in a
Nógrád representation from the beginning of the 20th century (see Figure
13). There is definitely a bird at the top of the tree of life and it is not a
flower. The soul and the tree of life are ordered side by side, none of them
being subordinated to the other one.

Many of the characteristics of the Linear Band Ceramic culture of Old

Europe, those of the Hungarian culture and those of the Eastern cultures Figure 13 The
are common. All represent the cooperative way of thinking of these cul- tree of life
with bird39.

36
Ji (1989), p.: 16.
37
Grimal (1965), p.: 273. Saso (1991), p.: 349.
38
Ji (1989), p.: 16
39
Kiszely (1996), p.: 510.

17
 tures. The common characteristics are as follows:

• Soul-belief. The human being is determined by the soul, which exists together with
Dia 17 him/her. The human life does not have a definite aim, only to be freed at the end from this
world. This does not become as part of the philosophy of life, but in the shadow of Chris-
tianity it has remained as a wish to do good.

• The lack of creation myths. This is a logical consequence of the coordinative way of
thinking. Any strong efforts of the ethnographers have failed to find creation myths in
Hungarian folklore. The legends of the Árpád family are not true myths of creation. The
later effects of Christianity come through these myths. This is not unusual as they were
compiled and written by Christian priests. The eastern philosophy also does not create
myths of creation, as the soul is everlasting - it is not a created thing.

• The lack of named gods. The recent forms of eastern religions like Hinduism, Janaism,
Buddhism or Shintoism have symbols of subordination and consequently have also gods,
but they are belief of the soul in their basics. The lack of the named gods also means the
lack of the names of human beings. Therefore, we find only a princess or shepherd in the
tales, who do not have name at all. The named gods in the subordinative way of thinking
lead straight to the godly ancestors of the heroes or kings holding the name of the gods in
their names as well.

• Lack of predatory animals in the folk art. Both the Hungarian and the eastern folk arts
represent mainly motifs of plants or peaceful scenic views where the bird, the symbol of
the soul, is also present. The representation and use of predatory animals in the eastern
cultures appeared much later under the influence of subordinating cultures. Their appear-
ance can be regarded as later settlement onto the old cultures. They have appeared in the
Hungarian culture only as rarities.

• The lack of the elements of the zodiac. Both the Hungarian and the far-eastern cultures
exist in the higher region of the northern hemisphere; therefore, the yearly changes of cli-
mate and light are the dominant effects. It is not the zodiac important in their cosmology.
The lack of the elements of the zodiac in their philosophy also means the lack of heavenly
commands. In the recent philosophy of the Fareast some predatory animals can already
been found, but they can be interpreted within the 12-year cycle of Jupiter where non-
predatory animals are dominant. All these are missing from the Hungarian cosmology.
They are also missing from the cosmology of the Australian aborigine people.

• Plant producing economy. Both the Hungarian and the eastern cultures have been settled
agricultural societies. The Hungarian society is based on grain, the eastern one based on
rice. The settled societies are living according to a yearly cycle; the production and prepa-
ration of food from plants stimulate a coordinative way of thinking.

• Cooking kitchen. Plant producing economy needs a cooking kitchen; the baking kitchen is
subordinated there. Both the Hungarian and the eastern kitchens are cooking ones. The
soup is dominantly important in the Hungarian kitchen.

Dia 18 Although a lot of common characteristics, parallelisms or even identities have been found in
the Hungarian and the eastern cultures, conceptions, this does not mean that either of them is
derived from the other one, it does not mean origin. The Hungarian culture in the Carpathian
Basin has been influenced, however, by eastern cultural elements since many eastern people

18
 have arrived there and have settled among the aborigine people of the Basin. Not counting the
ancient gravetti people from the Caucasus, all the other incomers like Cimmerians, Scythians,
and Sarmatans were steppe people. The subordinative way of thinking was the basis of their
culture, as their whole power system was based accordingly. We can see, however, that they
arrived into the Carpathian Basin after they had lost their power and then their people was
dissolved by the aborigines of the Basin. Subordination did not arrive into the Basin with
them. Later on people definitely with Mongolian origin like the Huns, Avars or the Magyars
of Árpád, as well as even much later Pechengs, Kuns, Tatars, arrived into the Basin who all
brought the steppe way of life with them. Neither the belief of the steppe, nor their system of
symbols can be traced among the Carpathians; these did not turn to be dominant there. These
tribes, people were settled in the steppe parts of the Basin and then were dissolved completely
into the original population and culture of the Basin, the symbols of their original culture have
vanished forever.

The parallelism between the Hungarian and the eastern cultures mean therefore something
different. They mean the common ancient concept and way of thinking of the humanities.
They mean the concept and way of thinking of the (Hungarian) culture of Old Europe, and its
dominant presence in the folk culture and in the concepts, opinions of the recent Hungarians.
They mean the same in the far-eastern cultures and opinions as well. The differences mean
rather the reflection of the original culture to the effect of the other ones during the millennia,
how they could have stood against the influences of the cultures with a subordinative way of
thinking. The Hungarian culture was hit straight and in a concentrated form at the early stage
of the invasion. It could have kept its identity only with a complete closeness of the society,
therefore it had taken only the cultural elements into its own but its way of thinking has not
been included in the philosophy of the society. The subordinative way of thinking was dif-
fused towards the east in a diluted form of the culture of the people from the Black Sea basin,
and arrived there much slower and later, eg in the middle of the 4th millennium BP in India
when the Harappa culture collapsed. The subordinative way of thinking arrived to the Far
East only in the age of the first dynasties.

Closing thoughts

Dia 19 The opposition of materialism to idealism based also on the problem of subordination and co-
ordination. This problem was created by the subordinative way of thinking. This kind of
thinking separates the two concepts from each other and stands them to be opposing and con-
ducts endless debates on an artificial problem, ie which one is the original and which one is
the derivative? Which one is the everlasting and which one is the created? Which one is valu-
able and which one is worthless? The problem could have not been solved. It is the question
and it is the problem, which has been compiled mistakenly.

This problem, that which one is the primary one does not arise in the coordinative way of
thinking as it can be accepted that both things belong to the same phenomenon, they are two
different sides of the same concept, they belong to each other, they are inseparable. Quantum
mechanics has already delivered this solution by handling the particle and wave nature of the
matter (they correspond formally to the material and the consciousness in the philosophy) as
inseparable characters of the matter where the two phenomena are the result of two different
approach of the matter.

It has already been mentioned that the coordinative way of thinking can be related to the dia-
lectic method of philosophy. The two concepts are, however, not identical. Dialectic can be
employed within both ways of thinking. The subordinative way of thinking was dominant in

19
the philosophy of Hegel and its consequence was the concept of developing a spiral or coil.
Accordingly, one phenomenon is based on another one and quantitative changes suddenly
lead into qualitative changes. These changes were represented as revolution by the doctrine of
the historical materialism. The different social orders were arranged in a consecutive series
and values were put to each member of the series. The former was declared a reactionary the
latter to be a progressive social system. This concept is, however, erroneous.

We should accept also in the coordinative way of thinking that the world as an entire entity is
in a state of permanent change – this is dialectic handling of the problem – but this change
does not follow a well-defined line. The changes are non-linear according to mathematical
concepts, what this means is that the changes are always reflections of the actual conditions
and the way of reflection depends on them. Therefore a given direction cannot be attached to
the changes, ie the changes cannot be handled as progression or development, because this
would mean comparing things to a line defined arbitrary. The eastern parallelisms in the cul-
ture with the Hungarian ones can be handled similarly: they are similar human answers to
similar problems.

A direct consequence of the coordinative way of thinking is that our life is not determined by
strict rite, it has rather suitable forms. This also helps us to build language that is more suit-
able. The Hungarian language bears the signs of the coordinative way of thinking and mutu-
ally reinforced by the culture act in concord. This is why a dogmatic ideology that is now in
existence in the Far East is alien to this way of thinking. The ideology of communism con-
tains the concepts and thoughts, which are ideal for the people with a coordinative way of
thinking, but its practice, its forced distribution over the other people is strictly subordinative
concepts. Communism is also based on the falsification of the reality and on the lying, which
are completely alien to the coordinative way of thinking. The equivalence of the people ap-
pears in the doctrines of communism, but it is totally alien for its practice. The practice was
refused by the Hungarians in 1956 when they could be rid of the yoke of the communists for a
short time and the need to do it again is yet alive.

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