But different from the heavensstorming rocket, in the ottomotor again and again new fuel is added and the operation repeats itself. Also the operation in the car motor is oriented eventually to quite the oposite dimension: in its result the up and down movement serves the forward and backward movement: so the vertical gained energy is transferred to horizontal movement. In the metal coat a liquid is to not to say 'burned' this time, but refined and enables a vehicle equipped with flight forwards. Not the sky is the aim of this 'process of spiritualization' but the horizon.  the sacred is not above the clouds but behind the hills. The utilization of the religious energy of aspiring to the higher things in the practical energy of the conquering of the further things could be understood as a more important secularization than the englightenment itself: finally humans do not strive for god but move towards each other. They move not in search of enlightenment, but recognize themselves in the movement. But unfortunatly this is not the case. Because this movement has in many cases become aim in itself. As a latin word has become the new sem, it invites straightly to play with words: reverenz towards the car has become auto reverentiell. And this cult has a new religious place. It is no longer the gothic cathedrale but the with more effort to build and more expensive highway. What sense serves the continuing of for some certainly weird thoughts? We must admit that the car culture has gained such extension these days which seemingly follows rational aims in all details, but in reality has long  grown to the symbolic metaphysical. auto-motion = self movement in the sense of progression has long attained the sound of auto=emotion = self movement in the sense of self stimulation. This by the way is less a thesis than normal daily life of advertising for vehicles. In the car-city of Wolfsburg in one of the many places of events, which are dedicated to the particular brand of the VW company, even the 'birth' of a car is presented. All this can no longer be discarded as a by-product of the case. Especially as the car in a traffic jam can no longer fulfill its main task: Movement, and especially as there is no longer any area in society which is not connected directly or indirectly with the car. Even in a place so detached from the world geographically, in landscape, politically and religiously as the republic of moncs Athos is, even there streets have been built and cars have been acquired. This statement should not be understood as a nostalgic criticism, not even as complaining about follow-up phenomenoms by automobiles such as fragmentation of territory and  acceleration. The pointing to philosophical-alchemy models on the other hand should be understood as prompting to decipher the deep religious structure of the automobile society and to reassure oneself about it in an Automobilogy..... chapter 1 postulates: our car is religion.

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