Mutus can be observed to have the Mu component in it, as well as the phonetics liken to Humanus, both being Latin.

Mutus does not mean “muted”, in the sense of “oppression” or “repression”.

It means the Mu force, the grounding force, has less “outgoing” and “forward” ignited expression. It is sedentary, settled, slow, often the same, without much changes, routine, and around the mud, near to the womb.

Humanus, as said previously, is a kind of Min.

Min is shown to mean “a self” of varying degrees, liken then to a kind.

Mater force was shown to be a force of material kinship.

A Min is a mammal type, and only a Min, if it indeed came through a womb. The womb possession, and “channeling” is a primary factor to the Emotional Kinetics.

Therefore, if there was a kind that did not have the connection to a womb, its Emotional Kinetics would differ likely.

That said, I proceed.

Min is the general form that has the physical traits of likeness, but they differ in their emotional and mental traits.

A Humanus is a Min;

A Manus is a Min;

A Vir is a Min.

What is a Min, in general, does not mean in “kind” to other Min, outside of the physical traits of the carriage, the body, the “material house”.

What defines the species as Humanus is the EMOTIONAL and the MENTAL bodies.

What defines the species as Manus... is the emotional and mental bodies.

What defines the species as Vir... is the emotional and mental bodies.

These three species are emotional and cognitive species with differing degrees of the presence of manifested traits.

In this portion, I will limit the focus to one species: that of Humanus of Min.

First, with Mutus.

Its origination in regards to “evolution” is not important to resolve. However, in likeness to the Pan, it would be bon Pan, more so.

Theoretically, it is possible that the sexual elements being as primary to Mutus as they are, and the female Humanus being dominant in the “house” as they are are, means, the Min Humanus Mutus would be “cousin” to the bonobo more than the troglodytes.

It is a massive error to look at the “histories” of Humanus, which are the stories of kingdoms, empires, and collectives, and draw from these the notion of Humanus hierarchies. The “house” shows the natural hierarchies of Humanus, not kingdoms and collectives with numbers beyond 300. Anything bigger than 300 members enters into the realm of constructs, not nature.

Countries, nations, states, and governance can not be used to glean nature. That is why for the most part, when they are run, they are run in the interest of families and their kind, and contradictory to those who are called its subjects, and their interest. These collectives are merely subjugated families that serve “hierarchical families” and their interest.

There is no kind, in actuality, in these collective constructs, and notions of such are there as deception. Most notions of “kinship” and “kindness” are no more than social and emotional manipulation to bring about servitude to one who is clearly the receiver of the service. Kindness is a weapon of subjugation carried out by the weak.

It is not necessary to say Min Humanus Mutus came from bonobos, or something akin to them. The origin is not needed, to identify the present being. However, it could be sensible to presume such a heritage of the physical bodies.

What I can say for certain is that if one wishes to grasp more accurately the nature of the commons, of Mutus Humanus... then it is far better to look at bonobos, than to listen to the self reporting, narratives, and ideologies of Humanus, when it attempts to explain itself. Most of that is fantasy constructs, aimed at deception.

Humanus Mutus got the notion that it was of, from, and for gods... from Magus.

Prior to that, it worshiped the “mud” it relied so much on. It worshiped the animals it relied so much on. It worshipped the belly and the womb it relied so much on.

Humanus Mutus had NO GODS. This is why I start with its name as Mutus. Mud, the belly, the womb. “Houses” and dem were its primary forces. Mu is the force of Mutus.

The earliest of Mutus was Mi Ma Ki Mu Ki Ma as female.

The earliest of Mutus was Mi Ma Ki Mu Ki Pa as male.

This is an Accordant formula of being. The key element of Accordance, here, is Ki.

The energetics here has been retained in the commons in their talk of “having heart”.

The “heart” became the organ and area on account of near to breathing, and the lungs, pressure, endurance, and other factors that the “forward” emotion was most felt.

Ki energetics was often correlated to the “heart” being worked. One can feel the beats increase, and such can overtake them. And from this, the pacing of the “breath” — which is the root essence of animus — is correlated. “Animated” is that with “breath”. But this is a breath that is “quickened” on account of “heart”, which is “quickened” on account of “assertion”.

Etymology of *kerd-

Proto-Indo-European root meaning “heart.”

It is the hypothetical source of/evidence for its existence is provided by: Greek kardia, Latin cor, Armenian sirt, Old Irish cride, Welsh craidd, Hittite kir, Lithuanian širdis, Russian serdce, Old English heorte, German Herz, Gothic hairto, “heart;” Breton kreiz “middle;” Old Church Slavonic sreda “middle.”

The original notion of any sense of “Accord” was connected to this energetics. This energetics was the “core”, the kernel in which all other elements were based upon. The First Fire is said to be the “Heart Fire”.

It forms all or part of: accord; cardiac; cardio-; concord; core; cordial; courage; credence; credible; credit; credo; credulous; creed; discord; grant; heart; incroyable; megalocardia; miscreant; myocardium; pericarditis; pericardium; quarry (n.1) “what is hunted;” record; recreant; tachycardia.

Etymology of quarry (n.1)

[what is hunted] early 14c., quirre “entrails of deer placed on the hide and given to dogs of the chase as a reward,” from Anglo-French quirreie, Old French cuiriee “the spoil, quarry” (Modern French curée), altered (by influence of Old French cuir “skin,” from Latin corium “hide”), from Old French corée “viscera, entrails,” from Vulgar Latin *corata “entrails,” from Latin cor “heart” (from PIE root *kerd- “heart”).

The original meaning is obsolete. The sense of “beast of the chase when pursued or slain in a hunt” is by 1610s, also “any object of eager pursuit;” earlier “bird targeted by a hawk or other raptor” (late 15c.).

​

The Mutus female was centered around the womb.

The Mutus male was centered around the heart.

It was not universal among Mutus, simply on account that stories center the heart. Later, for females, what would quicken the heart and stir it, would either be fears in uncertainty, or that of the anxiety around mating rituals. Such as... “he has stolen my heart away”, in that he, and his presence, quickens it.

It is effeminate when the opposite sex quickens one's heart, that is, instigates, in one's heart, angst, or anxiety. One who “has heart” would “have heart” on account that it is used to be quickened, in that of engaging it through assertion. A heart quickened by the opposite sex, in mating anxiety, is a childish heart, that has no Ki, and therefore, has not been expressed. It is a heart without a history of routine quickening.

This can be seen in those who engage in fitness. If a study for the public was done, it would be seen that those who quicken their heart in athletics are less likely to get a quickened heart in the presence of mating rituals.

One who quickens their heart routinely, often develops a resting calm disposition. The heart is well expressed, and fit. That which quickens from mating rituals is an “unfit” heart that has been resting too often, and/or is restless. The quickening of it, then, is evidence that prior to that moment, they have not been “having heart”, that is, an active heart.

Having an active heart is the core, the kernel of the notion of “courage”. Courage is doing what needs to be done, presumingly, even in the face of a quickened heart, that may be quickened on account of conflict, or nerves. One who has their heart quickened, and it instigates fear, insecurity, and impedes the doing, is one who called a “coward”.

Mutus females are not revealed to be cowards, because Mutus females do not engage in risky activities that quicken their hearts, and would instigate their fear and insecurity. They are not expected to be “courageous”, because they are not expected to participate in RISK.

Courage, then, to a Mutus female, is tied up in mating conditions, and their SOCIAL interactions. Social interactions are governed by rules and rituals meant to remove conflict that would quicken the heart of a Mutus female, and “enrage” her into her repugnance.

Therefore, it is far more easier for conflict, uncertainty, challenge, and adversity to quicken a female Mutus heart, than it ought to be for a male Mutus heart. A male Mutus heart that is easily quickened by conflict, and adversity, is called a boy, a child.

If he has an adult male body, he is called a SISSY, like his sister, a panzy, like a flower, a chump, and a COWARD. Only because there is the natural and objective expectation that as a male Mutus, he is supposed to favor “hard mud”, outwardness, risk, and quickened heart states of endurance and courage to fulfill his natural role as servile provider.

A Mutus male that is not a provider, to a female and her offspring, is called a BOY. Mistakenly, a Mutus male who is providing for a female and her offspring is called a MAN. He is called a man, because this term was introduced in the fantasy weaved later by Magus. At this point in the story, there is no Magus.

In ancient Mutus times, when there was nothing but Mutus of Min, there was no such thing as a boy with an adult body. There was no such thing as a BOY.

In ancient times, there was female Ma, and male Mas.

Etymology of male (n.)

late 14c., “male human being; male fish or land animal; one of the sex that begets young,” from Old French masle (adj.) “masculine, male, adult,” also used as a noun (12c., Modern French mâle), from Latin masculus “masculine, male, worthy of a man” (source also of Provençal mascle, Spanish macho, Italian maschio), diminutive of mas (genitive maris) “male person or animal, male.”

Male, matching female, applies to the whole sex among human beings and gender among animals, to the apparel of that sex, and, by figure, to certain things, as plants, rimes, cesuras, screws, joints. Masculine, matching feminine, applies to men and their attributes and to the first grammatical gender; a woman may wear male apparel and have a masculine walk, voice, manner, temperament. [Century Dictionary, 1895]

It would not have been female and male as different utterances. This is modern. Retained in “masculine” is Mas.

Not retained in “female”, other than the ma-le, is Ma. The fe alters the sense of “feminine male”. This is incorrect, and the product of the later works of Magus, who controlled speech.

The ancient Mutus has Ma, and Mas.

The reason for this, is from a Ma, comes the male, and becomes in an extension, to Mas.

Therefore, this augments the formula of Mi Ma Mi Mu Ma.

Mi Ma Mi Mu Ma is a female;

Mi Ma Mi Mu Mas is a male.

​

The significance, here, dropping the Ki, is the Mas is because of the Ma, and this is retained. The natural point and purpose of the Mas is to move “outward”, in order to “fetch”, “feed”, or “provision” for the Ma. Liken to how the Ma serves the womb, the Mas serves the Ma for them to serve the womb. The womb is Ut.

Phonetics of the most ancient sort were almost always mere grunts of this and that. So they would be like two letter words, or sounds.

So then it would formulate, that for the Ut, Mi Ma Mi Mu Ma remains hidden as Dem, in the domos, the house.

So then it would formulate, that for the Ut, Mi Ma Mi Mu Mas goes outward to fetch provisions for the Ma, for the Ut, and this is called Utilis in existence.

Etymology of utility (n.)

late 14c., “fact of being useful,” from Old French utilite “usefulness” (13c., Modern French + utilité), earlier utilitet (12c.), from Latin utilitatem (nominative utilitas) “usefulness, serviceableness, profit,” from utilis “usable,” from uti “make use of, profit by, take advantage of” (see use (v.)). Meaning “a useful thing” is from late 15c. As a shortened form of public utility it is recorded from 1930.

Etymology of use (v.)

c. 1200, “employ for a purpose,” from Old French user “employ, make use of, practice, frequent,” from Vulgar Latin *usare “use,” frequentative form of past participle stem of Latin uti “make use of, profit by, take advantage of, enjoy, apply, consume,” in Old Latin oeti “use, employ, exercise, perform,” of uncertain origin. Related: Used; using. Replaced Old English brucan (see brook (v.)). From late 14c. as “take advantage of.”

The cause for an “uncertain origin”, here, is because it is rather obvious, when one considers the central theme of the uterus, in everything Humanus does. What is worked more for, than that of female interest and offspring? It is fantasy to think Humanus is engaged in some other “quest”. The “quest” is replacement and replication, and this is the Prime Directive for animus, for breathing in animals.

Utilis is in service of the Ut, which is the force of the womb, the uterus. For this reason as well, Magus would later introduce fertility goddesses.

Later, they would mark agriculture with their “impregnation” of the land, they see as Ma, as “Mother Earth”.

But, it was not the Magus who brought about agriculture, and this line of thinking would not, and could not.

“Abuse” is not merely an act against a uterus, it is also a failure to act on behalf of Ut. Metaphorically, and symbolically, Ut is the individual force, and thus name of the Goddess of Care. The care is for the Ma, for them to care for their Ut, to whom they center their Sense of Self around, in the long run.

When they have “hastened hearts” in youth around mating, it is not the womb or the Ut, they think of, because this is Nature's plan, not theirs. It is their “heart”, and the feeling its “haste” gives them with the sense of daring and excitement, and more so... loss of the illusion of Control, and Management, to which they do not want, on account of favored UNCERTAINTY.

“Blaming it on the heart” is how deference and cowardice is likely to occur. “I did not feel like it, or “as if I should”, or “if I shouldn't”. A coward goes off of how they feel, when what they feel is a hastened heart of insecurity and fear.

This is the meaning behind previous formulas of Pathos, Ethos, Utilis.

I have been using Utilis in the place of rhetoric's mythological promotion of Logos, because when it comes down to actuality, Mutus and Humanus, in general, do all they do naturally in the force of Ut.

This correlates to “YOU” and “YE”, but I will not deviate to show this as at the moment.

Etymology of abuse (v.)

early 15c., “to misuse, misapply” (power, money, etc.), from Old French abuser “deceive, abuse, misuse” (14c.), from Vulgar Latin *abusare, from Latin abusus “an abusing; a using up,” past participle of abuti “use up, consume,” also “to misuse, abuse, misapply, outrage,” from ab “off, away from” (see ab-) + uti “use” (see use).

Also in reference to forbidden sexual situations from early 15c., but originally meaning incest, masturbation (self-abuse), homosexuality, prostitution, etc. From 1550s specifically as “to misuse sexually, ravish,” but OED 2nd ed. marks this obsolete and the modern use “subject (someone) to unwanted sexual activity” is likely a fresh coinage from late 20c. Specifically of drugs, from 1968. Meaning “attack with harsh language, revile” is from c. 1600. Related: Abused; abusing.

To “misapply” means, to not apply one's efforts and provisions towards that of a Ma, for their Ut. “What good is all that money, without someone to care for, and care for you?”.

In exchange for resources, the Ma will manage your provisionary emotions of UTILIS, and give you a sense of purpose. This is called “BEING USEFUL”. They say “make yourself useful”. There is no such thing as being “useful” to yourself. One becomes “useful” to another, and rarely, other than in provision tasking called work, does that mean useful to a male. Useful to the provision task, so as to be useful to the Ma, and its Ut.

This is not me putting this all down, or “negating” it. This is the code in which Nature is using, and the Ancients did not speak and utter these codes in disfavor. They did not use the words to deceive themselves, and others. They began using words to describe what was, and is. The Magus is the start of using words to deceive self and others.

Therefore, my rendering of these codes is not to get Mutus, who will not read anyway, to think less of itself. But what Mutus who accidentally, or out of repugnance reads my work, may be now given an “honest”, that is a Valid narrative for why they do what they do, and how, and have destroyed their delusional fantasies of Magus justifications.

A Humanus Mutus is supposed to abide by this code. They are supposed to, with Ki as a goal, tactically, when they can.

A social order of Mutus that is Mi Ma Mi Mu Ma/Mas, for Ut, will be a social order that remains “child” or inept like, small in statute, and performance, and be overridden by a social order of Mutus that has Ki in place of Mi Mu Mi Ma/Mas.

Ki Mu Ki Ma/Mas is an essential component.

In Mutus, at the start, Ki had to come from the ingredient of Pa. Pa is the force of the “outward going” to secure, feed, and provision. This meant, they had to Ka. Ka is the outward force and energy sparking the locomotion. Pa embodies Ka forward forces. Pa was not yet a kind. Phater relies on Pa forces, to become a kind.

Mater was a kind.

Pater was not a kind at the start.

With the Ki component, with energetic motion and outwardness, it was MALE and not female. It began in Mas, not in Ma.

It began on account of more adverse and trying conditions.

When there is plenty, and abundance, there would be no provocation for Pa.

When there is no provocation for Pa, there is no provocation for Ki.

When there is no provocation for Ki, there is only Mi.

When there is only Mi, there is Mi Ma Mi Mu Ma/Mas. When this is the formula, discordance will follow, as it did with the bonobos. Whenever there is a resurgence of Ki, SEXUAL UT expressions will be used to pacify it.

There becomes little differences between a Mi Ma Mi Mu Ma/Mas. They will be mostly with the same “heart”, in the sense of hastened or idle. They will have idle hearts. Idle hearts give rise to diffidence. Diffidence gives rise to anxiety... Anxiety without relief and assurance through CARE gives rise to REPUGNANCE.

Repugnance without purposeful fight and/or expression with targets begets DISGUST, active expression of distaste. Too much disgust leads to being “worn out” and worn down, and thus, in despair. Repugnant despair, outward, leads to malcontent.

An increasing craving for diversion, and deludedness occurs... forming AMUSEMENTS.

Mutus without KI, as males move to AMUSE with MOCKERY of what is, and deluding what is, making light of it, and jousting with it in repugnance. Amusement stands under REPUGNANCE. Mutus females without Ki weave fantasies, and prefer distraction, and relief. Tell tales of things they do not understand... tales that pretend to explain the way things are... but they are not.

This did not occur among Mutus in the most ancient of times. In the most ancient of times, before the Magus, Mutus had Ki, for most of the Mutus condition would try them, and there was not plenty, in regards to resources. If there was plenty and comfort, and the condition provided with ease, this formula would run its course, but eventually, these Mutus would have been overtaken by Mutus with Ki.

Mutus without Ki are inept, insecure, fearful, anxious beings that can not sustain themselves. Err go, nature corrects this either with adverse conditions, or with “Ki kinds” overtaking those without Ki.

All Mutus, as a kind, was a kind with KI at the CORE, in the most ancient settings, or no other kinds would arise but that of the “accidental” kind of Magus.

All Mutus of the most ancient form were:

Mi Ma Ki Mu Ki Ma/Mas.

The Ki component, developed with the hastened hearts of the Mas, the males in their outward Pa, causes the formula to change for the males to:

Mi Ma Ki Mu Ki Pa.

This is the advent of conditional certainties as not relied upon, or required... but instead, overcoming and effort.

Overcoming is Ki Pa as energetics.

When the condition provides with ease, Ki Pa will be IDLE and RESTLESS. Ki Pa, if present in the Mutus, craves, needs, desires something in the condition to OVERCOME. If it does not have a target, it becomes DISCORDANT, and targets the realm of Ma. Ki Pa is energetics that requires expression to exhaustion.

In ancient conditions of scarcity, the Pa went out, expressed, and returned with Pr, or provisions... EXHAUSTED from sustained hastened heart, or “courage”.

The Ma did not have, and does not have the ADAPTIVE core that changes the kind. The adaptive core is in the genetics, the “material” of the Mas, or the male component.

This means, while the Pa was out, adapting to the conditions and overcoming, the Ma was not. Epigenetically, she was not changing. But over many many generations, the offspring of the Pa, be them female or male, that of Ma or Mas, would inherit the repetitive habits, instigated by Ki.

Females, or Ma would be born with the capacity of Mi Ma Ki Mu Ki Mas.

This would then energetically increase productivity around provisions in the dem, or the settled “dome” of “hiding”, and in numbers, increase more and more outward expansion, reducing the need to be in a “hide” and that of having strength in numbers, to be able to locomote more freely.

Ki locomotive behavior increased gathering activity, providing the settled with more resources to mix and match, for different solutions.

Ki is the component causing spreading out. Increasing in numbers, spreading out, brought assurances and relief with a sense of satisfying “certainties”.

For Mutus, “certainties” are strongly correlated to condition. Mutus is not born with a sense of certainty, but is born with a sense of “securing” certainties from the condition. Conditions with uncertainties, then, plague and emotionally cripple the Humanus Mutus.

Mutus is conditionally certain or uncertain, but emotionally uncertain and mistrusting certainties. Because of this, the conditions play a heavy role in the manifestations of the emotions of the Mutus, and its behavior. This, then, is why they are called REACTIONARY, why they are called CONDITIONAL, and why mirroring and mimicking is essential, to Humanus and Mutus presentations. They are replacement replicants of each other, as a reaction to condition.

Because of this, it is not that a Humanus Mutus has an individuality that is repressed or oppressed, in need of liberation, but instead, it is that Humanus Mutus does not have, and never has had individuality.

The same can be said about Magus, whereas individuality began to key out among the Brutus.

Any fusion of Mutus in the kind almost guarantees replacement and replication. Meaning then, lack of individuality.

The more adverse the conditions in need of overcoming, the faster in time, the Pa element surfaced with Mutus.

For those with less adverse conditions, and more bounty provided by the climate, the terrain, the conditions, the slower and less likely to occur out of Pa and further, and the limits of Pa as “practice”, versus shifting a kind.

Mi Ma Mi Mu Mi Pa is a thing. Here, when it is this formula, the behavior of Pa is present, but not sufficient enough Ki for it to change the energetics. In this case, there is field Pa, Dem Mas. A Pa in the field, a Mas back in the settlement. Therefore, Utilis is met with a greater ease, and overcoming is not a primary component.

Outward, they still are, but more in ease of routine than not. Many Mutus, then, can be supposed to have stayed in this state, and with them, it would mean the female and male differences were merely in who stays in, who goes out... and not much more.

Mutus Mutus is the designator for the stoppage of Mi Ma Mi Mu Mi Ma/Mas, with Pa as a field behavior, with a routine ease, and no markings of the need, and thus presence of overcoming.

Most of the Earth's Mutus population can be formulaically categorized like this.

This is correlated to conditions of plenty or scarcity. This then means, Ki, as a component, perhaps is not at the root of all or most. But other kinds, certainly.

Mutus altered into Mutus Brutus, by way of this formula. This can be presumed.

Among Mutus of the formula Mi Ma, Ki Mu, Ki Pa... the Brutus is when the Pa becomes Patterned as a kind. This is not Phater yet, as that is Manu. But this is the starting of the energetics.

If conditions were plenty, and with ease, a Brutus would not be formed among the Mutus. This means, still engaged as reactionary and conditional, the conditional dictates required more Ki Pa for that of overcoming.

This is the advent of curiosity of the “heart” back in the dem, as well as among Min Humanus Mutus of the female, the Ma of formula Mi Ma, Ki Mu, Ki Ma.

Females that were not in need of seeing the conditions as uncertain, even in hardship, because of the actions of the outward males. Back at the dem, they were using the Ki they were born with, from Ki Pa reinforcements in the field from the males, to tinker and to dabble with alternative uses of items, retrieved, or localized.

When the Ki Pa would return, exhausted, the Ki Ma engaged in nursery or “rehabilitation” to prepare them for the next outing. This meant, more “advanced” rehabilitation. But it also meant, less resting, and more Ki Pa along the Ki Ma materials, being devised. Ki Pa is energy to observe and form Patterns. This is the use of the faculty of discernment, and with it comes “augmentation”.

The Ki Pa, among Mutus, began the most primitive forms of augmentative behavior, in the fashioning of tools to make their field work, and settlement work more economical. Absent Ki, this did not occur. Those primal groups, seeming to have tools and economics of use, later, but no Ki in their ancestry, had such from trade, encounters, and demonstration, and cultural bestowment.

Such is evident, if there were no signs of improving upon. Ki Pa drives one to improve upon things, never resting things remaining the same.

The energetic source of innovation starts with Ki Pa, as does curiosity. That is, inquisitive minds. Inquisitive minds are minds attracted to acquiring certainties. Certainties are the target of inquisitions.

Ki Pa, upon the materials, begot better tools. Better tools begot greater gains. Greater gains, begot the induction of the emotion of Engagement of Advancement called “pride”, whereby one has successes that excite them, and drive them for more. This too can be called “Triumph”. The Vir call it Vigor, Vitality... Victory. Victory is an emotion to the Vir, or rather, an emotional reward, born out of their Valiance.

When the instruments used in Utilis were developed, and the gains increased, so then followed a change in the physical status of the Mutus over generations. The gains, not yet “Victories”, were contributing forces to the Ki Pa of the mind and energetics, leading to robust frames, or bodies, and that of the building out of the muscular, as well as lung systems, or cardiovascular systems.

The Mutus Brutus, first in the males, was Patterned when the body changed, and became suited to the hunt, the exploration, the field, and wandering. The Ki Pa Ka are the forces here. Ki Pa Ka begot the long lost term kaurus, and the most ancient sense of guruh, for the “heavy” bodied, and “heavyhearted”.

The Brutus is symbolized, when of Mutus, as:

Ki Pa Ka Gr.

The Ka Gr is the Brutus. It is the heavy bodied, “heavyhearted”, in favor of being form. Brutus is retained as a term by me, on account of the etymology.

Etymology of brute (adj.)

early 15c., “of or belonging to animals, non-human,” from Old French brut “coarse, brutal, raw, crude,” from Latin brutus “heavy, dull, stupid, insensible, unreasonable” (source also of Spanish and Italian bruto), said to be an Oscan word, from PIE *gwruto-, suffixed form of root *gwere- (1) “heavy.” Before reaching English the meaning expanded to “of the lower animals.” Used in English of human beings from 1530s, “wanting in reason, blunt or dull of sentiment, unintelligent.” The sense in brute force (1736) is “irrational, purely material.”

Brute ... remains nearest to the distinguishing difference between man and beast, irrationality .... Brutish is especially uncultured, stupid, groveling .... Brutal implies cruelty or lack of feeling: as brutal language or conduct. [Century Dictionary]

Brutus or Ka Gr is not here with the notion of “stupid”, and the notion of “unreasonable”. These are Magus additives to the notion of Brutus. Brutus, when it is used as a kind of Humanus, is not an insult. It is not a negative, but is a forward Ki Pa energy, living from its form, in Ka and “gravity”, powerful and strong of body.

Mutus is not this way by itself. Mutus has short and simple forms, often with small, not heavy muscular systems.

The Mutus Brutus, or the Ki Pa Ka Gr would become very different from the females of its kind. But from the culture to follow their success, they would give rise to the kind of Mutus Brutus, and the Ma and Mas of their kind, the female and the male of their kind, would over time inherit their traits and attributes. At this time in ancient history, the Mutus Brutus was traversing harder terrain, and thus distancing itself further away from the Mutus Mutus.

Because of this, the adaptations were occurring towards the Brutus. When they would encounter others, it was others with similar kinetics, either behind, or forward from. Two social orders of Mutus Brutus began selective mating based upon strength and power in the field. Ma and Mas offspring would be coupled based on “chase” in doing.

Mutus Brutus Ma, in their youth, began to take to the field with the Mas, the Ki Pa, and over numerous generations, females began to be produced who were Ki Pa. They numbered less than the male Ki Pa, and they were not Ki Pa Ka Gr, for this adaptation was not guaranteed to be passed down and inherited yet in offspring.

It would go to seem that without the female offspring being Ki Pa, then the offspring they produced with a Ki Pa Ka Gr would not inherit its traits. Both sides needed to reinforce the traits.

If there were Magus occurring, at the same time, and there likely was, it was nowhere near the Ki Pa Ka Gr.

Over many generations of traversing harsh lands, and being successful, more and more the whole of the kind became nomadic, or migratory. When this occurred, and they moved more often, the Mutus Brutus, predominantly with males as such, while females were Mutus Mutus, this began to change.

The conditions of wandering produced in the females, through behavior and repeating the same, offspring that began to inherit the traits of the Ki Pa Ka Gr. Both Ma and Mas were being born of this formula, increasing the chances of reinforcement, and the Mutus Brutus, when it has both the Ma, and Mas, with the same kind... over many generations, it gave rise to the advent of the Brutus.

A Mutus is Mi Ma, Mi Mu, Mi Ma/Mas.

A Mutus Pa, is Mi Ma, Ki Mu, Ki Mas.

A Mutus Pa Ma, is a Mi Ma, Ki Mu, Ki Ma.

A Pa and Pa Ma are only so with Ki.

When Pa then is said as a kind, this is not the same as Mi Ma, Mi Mu, Mi Mas/Ma Pa.

This is not a Pa kind, but this is when the males go outward, and come back, without the overcoming or adverse needs of the condition. Thus, eligibility of growth is not present.

When one is Ma, or Mas, and this is said as a kind, this means of the formula Mi Ma, Mi Mu, Mi Ma/Mas Pa.

A Ma is the female version of this; a Mas is the male version.

The kind with Ki have the male version as Pa, and the female version as Pa Ma.

When both the Pa and the Pa Ma become the kind of Brutus, not Mutus Brutus, then they are Ki Pa Ka Gr as a kind, and the element of Ma is not a factor. The Ma component is in Mutus. When the Brutus kind came, and was nomadic, the field produced the notion of Entertainment by Engagement, with the condition having targets. Being expressed in the field, for the first time, was prioritized over the Ut.

As Mutus Brutus, the Ut is still the burden. Burdened in Utilis can be called the reading of Brutus.

When the Brutus was no longer Mutus, the males would no longer have a concern for a central “uterus”, or Ut.

The Brutus served the field and its way, not out of Utilis, but out of Entertainment as an emotion, with Engagement as the key point.

Because of this, the Brutus was nomadic, and no longer liken to the Mutus Mutus, in its settled and dem ways, nor to the Mutus Brutus being midrange, and back to settled and semi settled conditions.

The path is Mutus as settled; Mutus Brutus as semi settled; and Brutus as nomadic.

One does not say, nomads on account of being “nomadic” are Brutus. This is not the way. Behavior is not what says what kind they are. There were many in the past, conditionally made to be settled, when they should not have been. Made to be semi settled, when they should not have been. Made to be nomadic, when they should not have been. These are conditional categories with many factors, and conditional categories are not what determines the kind in which the individual or the collective is. Their INCLINATIONS, their PROCLIVITIES, their physical frames, and their NATURE, when freed for expression, do.

The Brutus is better called Kagr, and perhaps, this is most appropriate.

Mutus Brutus, to Kagr.

This energetics of Ka would be required for the next stage of the Manu to ever come about. And the Ka energetics were “utilized” by the Kagr in their mutualism with the wolf, when the Kagr became trapped and surrounded by harsh climate changes, supposedly about 30 thousand years ago or so.

It was the Kagr that had the “advent of the mind” find it, when it began to grunt to the “wolf”, and the “wolf” responded, and grunted back. Symbolic communication and thought did not exist in Humanus, prior to this event. Symbolic thought, and communication was impulse grunting and pleasure reward driven, to determine mimicry.

This course of the kind, of Mutus, of Mutus Brutus, to Brutus, is pre-record, pre language, pre thought, pre agriculture, pre taming of the wolf, pre horse, and pre influence of any Magus. A Magus could only come to exist later, if it had ancestry that was first Manus. But this can be said of all present fusions of Humanus. All of them would become later changed, because Manus would enter into their lines. Manus is the kind of Min that has made Humanus “plagued” with abstract thought.

Prior to Manus, this route, this path of Mutus Mutus, and Mutus Brutus, they were not engaging in symbolic thought, and that is why the academics see hundreds of thousands of years of animal behavior having been the limits of the genus of Min, and then all of a sudden, coinciding with the taming of the “wolf”, something drastic changes.

That record wise, it is 30 thousand years ago, that it can be said, one can look back now, and start to discover and see the presence of Min. And what the academics admit to you, their subjects, is that there were many species of Min... not HUMAN, or that of the modern notion of mere HUMAN. But many kinds... as I am saying now.

The conditions, and inner traits determined what would be reinforced, rested in, idle, or exhausted.

Brutus, or better yet Kagr, or Ka Gr, would be the foundation of those to come to work with the wolf, and through communicating to it, communicate back upon themselves, and change their “mental scape” for the first time, in hundreds of thousands of years of “mere” animal behavior. To insult with the term “brute”, is Magus. If a “brute” is stupid and reasonless, imagine then what a Mutus is.

The Brutus is the best of the foundation of Humanus. But when it was first Brutus, and there was no Manu fusion yet... then it had no mind, other than a reactionary mind.

There is a “mind” in Humanus, Mutus Mutus, and Mutus Brutus, but this is called a REACTIONARY MIND. Reactionary mind is said to be “no mind”, in that sense. Or no mind of its own. This means, a conditional and reactionary mind. A mind of one's own, for individuality to exist, means a mind seeking to affirm itself regardless of the condition. It Patterns the condition, versus the condition Patterns it. Humanus has a mind that is Patterned after the condition, regardless of if it is Min Humanus Mutus Mutus, Mutus Brutus, or Brutus.

A Magus is not with a “mind” patterned by the condition. A Magus has a “mind” patterned by the inclinations of their Emotional Kinetics. This is why Magus is a Humanus, because their emotions are conditionally provoked, or relieved... but they are not Mutus, in that, they merely mirror what is the condition.