This paper advances the theoretical framework of Psycho-Cosmocide Studies through a sustained philosophical reading of the Epic of Gilgamesh, interpreted as an early account of what is termed participatory extinction: the process by which an organic, cosmically integrated mode of being (the cosmobian) is not simply destroyed by external civilisational force but progressively seduced, domesticated, and drawn into participation in its own displacement. The paper argues that the epic offers one of humanity's earliest records of this process through the story of Enkidu, whose movement from wild (cosmobian) existence into civilisation reveals a recurring pattern of separation, incorporation, and loss. Drawing on the concept of the Civilisational Psycho-Cosmocide Virus (CPCV), the analysis examines what is termed the Shamhat Mechanism: the use of counterfeit transcendence—symbolic, social, and spiritual substitutes for cosmic connection that detach the cosmobian being from its original world while presenting that detachment as fulfilment. Through close philosophical analysis of Enkidu's encounter with Shamhat, the killing of Humbaba, and Enkidu's wasting death, the paper identifies three interrelated phases of psycho-cosmocide: the splitting of the self from its origins, the turning of the self against the conditions of its own existence, and the grief that follows recognition of irreversible loss. These phases are interpreted not as a singular historical sequence but as a recurring structure that reappears across societies and generations. The paper concludes by returning to the silence of Enkidu at the epic's end. That silence is treated not merely as a literary device but as evidence of a deeper philosophical problem: once a world has been abandoned and its voice extinguished, what remains is not recovery but memory of a voice that, having once spoken from the underworld, can no longer speak for itself.
Yamin Kogoya (Fri,) studied this question.