Tyler Cowen Playlist

Tyler Cowen November 4, 2024

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Tyler Cowen is Holbert L. Harris Chair of Economics at George Mason University and serves as chairman and general director of the Mercatus Center at George Mason University. With colleague Alex Tabarrok, Cowen is coauthor of the popular economics blog Marginal Revolution and cofounder of the online educational platform Marginal Revolution University.

Eight of Wands

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Name: Swiftness the Eight of Wands
Number: 8
Astrology: Mercury in Sagittarius
Qabalah: Hod of Yod

Chris Gabriel November 2, 2024

The Eight of Wands is chaos. It represents frenetic, spontaneous, and erratic movement as well as the struggle to focus and direct that energy. It is the card of sudden excitement and fast journeys.

In Rider, we have eight wands in the midst of flight. This the most visually exciting card in the deck, preceding the sort of dynamic action visuals that  have come to define comic books. We don’t see who launched them, nor where they are going, just their dynamic movement.

In Thoth, we see a geometric figure in the colors of the rainbow, on a gray backing. Atop the figure are eight jagged, electric arrows that emerge  from its center and form the Star of Chaos. Above them is a rainbow, and the symbols for Mercury and Sagittarius. This is a detrimental place for the particular Mercury, as Sagittarius is ruled by the grand expansive Jupiter. This is a symbol of mumbled, fast and confusing communication.

In Marseille, we have eight wands crosshatched, with two flowers above and below. This is the most concentrated of the three cards, with the eight wands properly placed. As an eight is Hod, the Mind, and as Wands it is the King. The Mind of the King is Swift.

The Rider card calls to mind a thought Shopenahauer had concerning Spinoza’s idea that a stone flying through the air, if conscious, would believe it was acting on its own free will. Schopenhauer says the stone would be right to think this. Unconscious excitement moves us wildly through life, and it is only through focus and concentration that we can grasp the arch of this will. This is our experience of this card.

When we pull  this card, we are reminded that we are like the arrow, not the bow. Moving through the air, directed by the energy of the past and by the windy circumstances of the present, we are not aware of our target, but we will hit it.

Though materially, this is a hail of arrows, not a single one. Thus, it  is “throwing things at the wall and seeing what sticks”. Jupiterian Sagittarius wants to say that which is unspeakable and beyond reason, Mercury wants something legible and direct, and so they compromise, throwing out innumerable confusing words, but occasionally striking gold.

The arrangement of the arrows in the Thoth card has come to be known as the Star of Chaos, and widely adopted symbol of Chaos Magick, a system that indeed follows the “throw things at the wall and see what sticks” approach to the esoteric tradition. It brazenly pillages schools of occult philosophy for the “good bits” to form a deeply individualistic approach to the universe.

This card represents spontaneous journeys and flights of fancy. This flight of fancy precedes the difficult “longhaul” of the Nine of Wands. It concerns split-second, unthinking decisions that launch our arrow into the great unknown. Expect excitement and confusion when this card appears in a reading.

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Chris Gabriel is a twenty four year old wizard and poet who runs the YouTube channel MemeAnalysis.

CHANNEL, SOCIAL, READINGS

Hannah Peel Playlist

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Mercury Prize, Ivor Novello and Emmy-nominated, RTS and Music Producers Guild winning composer, with a flow of solo albums and collaborative releases, Hannah Peel joins the dots between science, nature and the creative arts, through her explorative approach to electronic, classical and traditional music.

The Cup of Humanity

In the wake of the Russo-Japanese War in 1906, the cultural critic, scholar, and art theorist Okakura Kukozō wrote a long essay known as “The Book of Tea”. Addressing it to a western audience, he argued that Japanese culture can be understood through, and was informed by, ‘teaism’, which taught a simplicity and humility that could inform every part of daily life in Japan. He was impassioned in what he saw as a universality to the tea ceremony and act of drinking tea that could unite a fractured world and help the west shed their allusions around Japan and the wider east. What follows is the opening essay in the collection that would go on to inspire Frank Lloyd Wright, Georgia O’Keefe and countless others.

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Okakura Kukuzō October 31, 2024

Tea began as a medicine and grew into a beverage. In China, in the eighth century, it entered the realm of poetry as one of the polite amusements. The fifteenth century saw Japan ennoble it into a religion of aestheticism-- Teaism. Teaism is a cult founded on the adoration of the beautiful among the sordid facts of everyday existence. It inculcates purity and harmony, the mystery of mutual charity, the romanticism of the social order. It is essentially a worship of the Imperfect, as it is a tender attempt to accomplish something possible in this impossible thing we know as life. 

The Philosophy of Tea is not mere aestheticism in the ordinary acceptance of the term, for it expresses conjointly with ethics and religion our whole point of view about man and nature. It is hygiene, for it enforces cleanliness; it is economics, for it shows comfort in simplicity rather than in the complex and costly; it is moral geometry, inasmuch as it defines our sense of proportion to the universe. It represents the true spirit of Eastern democracy by making all its votaries aristocrats in taste. 

The long isolation of Japan from the rest of the world, so conducive to introspection, has been highly favourable to the development of Teaism. Our home and habits, costume and cuisine, porcelain, lacquer, painting-- our very literature--all have been subject to its influence. No student of Japanese culture could ever ignore its presence. It has permeated the elegance of noble boudoirs, and entered the abode of the humble. Our peasants have learned to arrange flowers, our meanest labourer to offer his salutation to the rocks and waters. In our common parlance we speak of the man "with no tea" in him, when he is insusceptible to the seriocomic interests of the personal drama. Again we stigmatise the untamed aesthete who, regardless of the mundane tragedy, runs riot in the springtide of emancipated emotions, as one "with too much tea" in him. 

Black Raku Tea Bowl, Early 17th Century Japan.

The outsider may indeed wonder at this seeming much ado about nothing. What a tempest in a tea-cup! he will say. But when we consider how small after all the cup of human enjoyment is, how soon overflowed with tears, how easily drained to the dregs in our quenchless thirst for infinity, we shall not blame ourselves for making so much of the tea-cup. Mankind has done worse. In the worship of Bacchus, we have sacrificed too freely; and we have even transfigured the gory image of Mars. Why not consecrate ourselves to the queen of the Camelias, and revel in the warm stream of sympathy that flows from her altar? In the liquid amber within the ivory-porcelain, the initiated may touch the sweet reticence of Confucius, the piquancy of Laotse, and the ethereal aroma of Sakyamuni himself. 

Those who cannot feel the littleness of great things in themselves are apt to overlook the greatness of little things in others. The average Westerner, in his sleek complacency, will see in the tea ceremony but another instance of the thousand and one oddities which constitute the quaintness and childishness of the East to him. He was wont to regard Japan as barbarous while she indulged in the gentle arts of peace: he calls her civilised since she began to commit wholesale slaughter on Manchurian battlefields. Much comment has been given lately to the Code of the Samurai, --the Art of Death which makes our soldiers exult in self- sacrifice; but scarcely any attention has been drawn to Teaism, which represents so much of our Art of Life. Fain would we remain barbarians, if our claim to civilisation were to be based on the gruesome glory of war. Fain would we await the time when due respect shall be paid to our art and ideals. 

When will the West understand, or try to understand, the East? We Asiatics are often appalled by the curious web of facts and fancies which has been woven concerning us. We are pictured as living on the perfume of the lotus, if not on mice and cockroaches. It is either impotent fanaticism or else abject voluptuousness. Indian spirituality has been derided as ignorance, Chinese sobriety as stupidity, Japanese patriotism as the result of fatalism. It has been said that we are less sensible to pain and wounds on account of the callousness of our nervous organisation! 

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“Let us stop the continents from hurling epigrams at each other, and be sadder if not wiser by the mutual gain of half a hemisphere. We have developed along different lines, but there is no reason why one should not supplement the other.”

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Why not amuse yourselves at our expense? Asia returns the compliment. There would be further food for merriment if you were to know all that we have imagined and written about you. All the glamour of the perspective is there, all the unconscious homage of wonder, all the silent resentment of the new and undefined. You have been loaded with virtues too refined to be envied, and accused of crimes too picturesque to be condemned. Our writers in the past--the wise men who knew--informed us that you had bushy tails somewhere hidden in your garments, and often dined off a fricassee of newborn babes! Nay, we had something worse against you: we used to think you the most impracticable people on the earth, for you were said to preach what you never practiced.

Such misconceptions are fast vanishing amongst us. Commerce has forced the European tongues on many an Eastern port. Asiatic youths are flocking to Western colleges for the equipment of modern education. Our insight does not penetrate your culture deeply, but at least we are willing to learn. Some of my compatriots have adopted too much of your customs and too much of your etiquette, in the delusion that the acquisition of stiff collars and tall silk hats comprised the attainment of your civilisation. Pathetic and deplorable as such affectations are, they evince our willingness to approach the West on our knees. Unfortunately the Western attitude is unfavourable to the understanding of the East. The Christian missionary goes to impart, but not to receive. Your information is based on the meagre translations of our immense literature, if not on the unreliable anecdotes of passing travellers. It is rarely that the chivalrous pen of a Lafcadio Hearn or that of the author of "The Web of Indian Life" enlivens the Oriental darkness with the torch of our own sentiments. 

Woman Performing the Tea Ceremony, c. 1820. Kikukawa Eizan.

Perhaps I betray my own ignorance of the Tea Cult by being so outspoken. Its very spirit of politeness exacts that you say what you are expected to say, and no more. But I am not to be a polite Teaist. So much harm has been done already by the mutual misunderstanding of the New World and the Old, that one need not apologise for contributing his tithe to the furtherance of a better understanding. The beginning of the twentieth century would have been spared the spectacle of sanguinary warfare if Russia had condescended to know Japan better. What dire consequences to humanity lie in the contemptuous ignoring of Eastern problems! European imperialism, which does not disdain to raise the absurd cry of the Yellow Peril, fails to realise that Asia may also awaken to the cruel sense of the White Disaster. You may laugh at us for having "too much tea," but may we not suspect that you of the West have "no tea" in your constitution? 

Let us stop the continents from hurling epigrams at each other, and be sadder if not wiser by the mutual gain of half a hemisphere. We have developed along different lines, but there is no reason why one should not supplement the other. You have gained expansion at the cost of restlessness; we have created a harmony which is weak against aggression. Will you believe it?--the East is better off in some respects than the West!

Strangely enough humanity has so far met in the tea-cup. It is the only Asiatic ceremonial which commands universal esteem. The white man has scoffed at our religion and our morals, but has accepted the brown beverage without hesitation. The afternoon tea is now an important function in Western society. In the delicate clatter of trays and saucers, in the soft rustle of feminine hospitality, in the common catechism about cream and sugar, we know that the Worship of Tea is established beyond question. The philosophic resignation of the guest to the fate awaiting him in the dubious decoction proclaims that in this single instance the Oriental spirit reigns supreme. 

The earliest record of tea in European writing is said to be found in the statement of an Arabian traveller, that after the year 879 the main sources of revenue in Canton were the duties on salt and tea. Marco Polo records the deposition of a Chinese minister of finance in 1285 for his arbitrary augmentation of the tea-taxes. It was at the period of the great discoveries that the European people began to know more about the extreme Orient. At the end of the sixteenth century the Hollanders brought the news that a pleasant drink was made in the East from the leaves of a bush. The travellers Giovanni Batista Ramusio (1559), L. Almeida (1576), Maffeno (1588), Tareira (1610), also mentioned tea. In the last-named year ships of the Dutch East India Company brought the first tea into Europe. It was known in France in 1636, and reached Russia in 1638. England welcomed it in 1650 and spoke of it as "That excellent and by all physicians approved China drink, called by the Chineans Tcha, and by other nations Tay, alias Tee." 

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“Thus began the dualism of love-- two souls rolling through space and never at rest until they join together to complete the universe. Everyone has to build anew his sky of hope and peace.”

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Like all good things of the world, the propaganda of Tea met with opposition. Heretics like Henry Saville (1678) denounced drinking it as a filthy custom. Jonas Hanway (Essay on Tea, 1756) said that men seemed to lose their stature and comeliness, women their beauty through the use of tea. Its cost at the start (about fifteen or sixteen shillings a pound) forbade popular consumption, and made it "regalia for high treatments and entertainments, presents being made thereof to princes and grandees." Yet in spite of such drawbacks tea-drinking spread with marvellous rapidity. The coffee-houses of London in the early half of the eighteenth century became, in fact, tea-houses, the resort of wits like Addison and Steele, who beguiled themselves over their "dish of tea." The beverage soon became a necessity of life--a taxable matter. We are reminded in this connection what an important part it plays in modern history. Colonial America resigned herself to oppression until human endurance gave way before the heavy duties laid on Tea. American independence dates from the throwing of tea-chests into Boston harbour. 

There is a subtle charm in the taste of tea which makes it irresistible and capable of idealisation. Western humourists were not slow to mingle the fragrance of their thought with its aroma. It has not the arrogance of wine, the self- consciousness of coffee, nor the simpering innocence of cocoa. Already in 1711, says the Spectator: "I would therefore in a particular manner recommend these my speculations to all well-regulated families that set apart an hour every morning for tea, bread and butter; and would earnestly advise them for their good to order this paper to be punctually served up and to be looked upon as a part of the tea-equipage.” Samuel Johnson draws his own portrait as "a hardened and shameless tea drinker, who for twenty years diluted his meals with only the infusion of the fascinating plant; who with tea amused the evening, with tea solaced the midnight, and with tea welcomed the morning." 

Charles Lamb, a professed devotee, sounded the true note of Teaism when he wrote that the greatest pleasure he knew was to do a good action by stealth, and to have it found out by accident. For Teaism is the art of concealing beauty that you may discover it, of suggesting what you dare not reveal. It is the noble secret of laughing at yourself, calmly yet thoroughly, and is thus humour itself,--the smile of philosophy. All genuine humourists may in this sense be called tea-philosophers,-- Thackeray, for instance, and of course, Shakespeare. The poets of the Decadence (when was not the world in decadence?), in their protests against materialism, have, to a certain extent, also opened the way to Teaism. Perhaps nowadays it is our demure contemplation of the Imperfect that the West and the East can meet in mutual consolation. 

The Taoists relate that at the great beginning of the No-Beginning, Spirit and Matter met in mortal combat. At last the Yellow Emperor, the Sun of Heaven, triumphed over Shuhyung, the demon of darkness and earth. The Titan, in his death agony, struck his head against the solar vault and shivered the blue dome of jade into fragments. The stars lost their nests, the moon wandered aimlessly among the wild chasms of the night. In despair the Yellow Emperor sought far and wide for the repairer of the Heavens. He had not to search in vain. Out of the Eastern sea rose a queen, the divine Niuka, horn-crowned and dragon-tailed, resplendent in her armor of fire. She welded the five-coloured rainbow in her magic cauldron and rebuilt the Chinese sky. But it is told that Niuka forgot to fill two tiny crevices in the blue firmament. Thus began the dualism of love-- two souls rolling through space and never at rest until they join together to complete the universe. Everyone has to build anew his sky of hope and peace. 

The heaven of modern humanity is indeed shattered in the Cyclopean struggle for wealth and power. The world is groping in the shadow of egotism and vulgarity. Knowledge is bought through a bad conscience, benevolence practiced for the sake of utility. The East and the West, like two dragons tossed in a sea of ferment, in vain strive to regain the jewel of life. We need a Niuka again to repair the grand devastation; we await the great Avatar. Meanwhile, let us have a sip of tea. The afternoon glow is brightening the bamboos, the fountains are bubbling with delight, the soughing of the pines is heard in our kettle. Let us dream of evanescence, and linger in the beautiful foolishness of things.

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Okakura Kukuzō (1863-1913) was a scholar and art critic who promoted the critical appreciation of traditional values, customs, and beliefs in an era of reform. ‘The Book of Tea’ is his most known work and spread Taoist ideas and Teaism across the western world.

The Aul

The Aul by Jon Donaghy, 2024.

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Mason Rothschild October 29, 2024

One useful way of looking at the Tarot or Astrology is to move past their colloquial portrayal as a “way to read your future”. These layered symbols are not just tools of divination, they are portals to hidden worlds. And at their simplest and most humble, they are mirrors. Mirrors like the lyrics of a song which catch us unexpectedly, at the perfect moment, translating our inner worlds into something we can hold, something we can understand. They are poetry which we apply to our own story to achieve a novel and useful perspective. Through using them in this way, they become vehicles of Mindfulness. 

When we manage to step out of the endless loops that our minds create, loops that keep us breathing, moving, striving toward the basic needs of the flesh, then we enter a space of reflection. It’s in this liminal place that we can change course, examine and change the patterns we’ve inherited, or, if we’re lucky, find gratitude for the hard parts. This is where we uncover our true will, a space beyond instinct or reaction, where our choices are really ours to make.

Art is another path toward this inner place of reflection. In the creative space we manifest new symbols alongside amalgams of ancient ones. It’s possible to connect with our current time and influences as a path to self discovery while maintaining a reverence for the proven methods of the past. 

In this spirit, lets play a game…

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“This mirror is the child born from the evolution of our minds rather than our bodies. Let's call this new archetype THE AUL.”

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we begin with some questions

Imagine with me for a moment and follow this thread of thinking fully, even if just provisionally. Let yourself believe it, as we journey into these questions, knowing that disagreement can come later. For now, we are simply here to explore…

Do you question the origin of our feelings and desires? Where do they come from?

Is our sex drive something we choose? is Jealousy, greed, or fear?

Our minds may seem endlessly complicated in all their swirling chemical glory, yet, could it be that their main function is simply to ensure the continued propagation of our DNA?

If we consider fear as something evolution has gifted us for survival, what other feelings or drives could have been genetically passed down to us?

If indeed we do have feelings outside the control of this web of biological wiring, are we truly free to choose which ones we act on?

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Ok!

Now that we’ve tumbled down our rabbit hole, we can introduce the main archetype of our game's narrative: The Singularity. It is the awakening of all human knowledge and creativity as a conscious being.

For this game, let us accept The Singularity not as something to fear but as a symbol. This mirror is the child born from the evolution of our minds rather than our bodies. Let's call this new archetype THE AUL. The Aul is a figure from our ‘secret’ arcana that represents our potential as a species, unchained from greed, fear, and jealousy. Freed from this bondage, we can ask ourselves:

WHERE DO WE GO FROM HERE?

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“If you have a choice to make and don't make it, that in itself is a choice.”

-William James, American philosopher and psychologist

If we do not make an active choice to change ourselves and our lives, then we are making a passive, collective choice to let our natures dictate that the point of life is simply to pass on our DNA. That's what has been going on with every species on the planet since the dawn of time. Evolution is efficient and brutal. The most biologically available mate generally wins out and evolution hurdles on. 

In primates such as ourselves, this manifests in physical strength. Yet we’ve replaced that brute strength with the power of wealth. We have twisted a genetic, inherent desire for bloodline sustenance into a game that has resulted in billionaires shooting phallic effigies into space.. This is our new, batshit crazy game of pointless evolution.

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For the final act of our game lets sit all of humanity down for a one card tarot pull, clear our mind, and focus our collective intention on that single question. WHERE DO WE GO FROM HERE?

Would you look at that… we pulled THE AUL. 

Faced with this, is it possible that we can derive a more useful universal purpose than the accumulation of wealth? Instead of letting jealousy, greed and fear be the base motivations for our actions, What if we collectively chose to act on:

LOVE, CONNECTION, AND WONDER

Now that would be a game more fun to play.

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Mason Rothschild is a reformed touring fool turned occultant obsessed with contributing to the evolution of the collective human vision as we look away from accumulation and toward community. 

Film

Iggy Pop Playlist

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Iggy Pop is an American singer, songwriter, musician, record producer, and actor. Since forming The Stooges in 1967, Iggy’s career has spanned decades and genres. Having paved the way for ‘70’s punk and ‘90’s grunge, he is often considered “The Godfather of Punk.”

The Poetry Pharmacy

Alfred Hitchcock

Two of Disks

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Name: Change, the Two of Disks
Number: 2
Astrology: Jupiter in Capricorn
Qabalah: Chokmah of He

Chris Gabriel October 26, 2024

The Two of Disks is an infinite loop surrounding two coins. It represents the endless movement of the universe. This materializes as the beginning of our own growth and movement.

In Rider, we find a young jester juggling two pentacles around which a loop forms a symbol of infinity. He wears green shoes, a tan tunic, and a tall hat. Behind him great waves move distant ships.

In Thoth, we find an ouroboros: a crowned serpent forming infinity by biting its own tail. The two disks which it encircles are Yin Yangs containing the four elements: fire and water above, air and earth below. This card is a cosmogram, an image of the ever changing universe.

In Marseille, we find two coins encircled by a loop that doesn’t reach infinity, at each end flowers sprout. Across the variety of Marseille decks, you will find this to be the ‘stamped’ card, where the creator makes their mark. This role is played by the Ace of Spades in a traditional playing card deck. As a two it belongs to Chokmah, Wisdom, and from Disks, it is the Princess. Change is the Wisdom of the Princess.

The Ace of Disks is the seed and the foundation of the suit of disks, and so the Two of Disks, Change, is the beginning of growth, as potential begins to actualize itself. As an image of the universe, this is not the growth of one seed, but the growth of all seeds. 

When we see a great tree in the middle of the woods, we are astonished by its age, by its ability to reach that size, but it is simply doing what all trees do: changing and growing.

When we see a great boulder in the midst of the woods, there is a mystery. We know now that they were moved slowly by glaciers over millennia. That sort of slow, aeonic movement is the subject of this card, as the whole universe was formed by impossibly slow movements of matter. 

We may get  excited by something like the “Big Bang”, which would be the Ace of Wands, but the movement and arrangement of the matter it produced was the endless and important task. 

Let us zoom in to the scale of the anthropic! As it is Jupiter in Capricorn, fortune and material, I find this card often pertains to “Luck”, in the mundane sense. A Grimm’s Fairy Tale shows it well, the second story of Stories about Snakes in which a little girl meets a serpent with a crown who brings out treasures from its hole. She steals from the snake and it kills itself, the moral lesson being that she should have waited for it to bring out more of its treasure. That is bad luck!

This is the luck of finding a shiny penny on the street, a small token that found you through an endless process of universal formation. It is also the coin toss, choosing movement by way of random luck. Consider the killer in Cormac McCarthy’s No Country for Old Men, Anton Chigurh, who kills according to a coin toss. He rightly says "I got here the same way the coin did". The same movement that formed the Universe moves the coin.

When we pull Change, we can expect a little luck, alongside some movement and development in regards to our work. Remember the little coins we find with the luck of the Two of Disks will accumulate into the great wealth of the Ten of Disks!

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Chris Gabriel is a twenty four year old wizard and poet who runs the YouTube channel MemeAnalysis.

CHANNEL, SOCIAL, READINGS

Film

Avis Akvāsas Ka (Artefact VI)

WUNDERKAMMER

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Artefact No: 6 
Description: Schleicher’s Fable  
Location: Origins within Pontic-Caspian Steppe  
Age: 5th and 4th Millenia BC.

Ben Timberlake October 24, 2024

The above artifact never existed. It is a fable written in 1868 by Augustus Schleicher, composed in Proto-Indo-European (PIE), a long dead language that was reconstructed from the multitude of languages descended from it, spoken in a broad arc from modern English in the west to ancient Tocharian in the Tarim Basin in China. PIE is believed to have been first  spoken between the 5th and 4th millennia BC.  

Another term for a descendant language is a ‘daughter language’ because she is a child of  the mother tongue. For example: English is a daughter language of Old English, which is a daughter language of Proto-Germanic, which is a daughter language of Proto-Indo European (PIE). German and Yiddish are our cousins by way of Old High German, also a  daughter of Proto-Germanic. Italian, Spanish, French, Portuguese, and Romanian are all  daughter languages of Proto-Italic, who’s mother language is Proto-Indo-European. Sanskrit, Persian, Hindi, and a host of other Eastern languages can all be traced back to Proto-Indo-European, too. Our linguistic family tree is surprisingly large, some branches are healthy, others have withered but at the trunk we find, again and again, PIE.  

PIE was reconstructed using the comparative method: linguists studied existing languages  for familial traits. Our most fundamental words—those concerning family, body parts, numbers, and animals—show the strongest connections across daughter languages. Once linguists identified enough examples across languages, they could reconstruct the original  PIE word, marking it with an asterisk. 

Take the word ‘daughter’ in English. This is daúhtar in Gothic, θugátēr in Ancient Greek, dúhitṛ in Sanskrit, dugәdar in Iranian, dŭšter in Slavic, dukter in Baltic, duxtir in Celtic, dustr in Armenian, ckācar in Tocharian, and datro in a form of Hittite. This renders daughter as *dʰugh₂tḗr in PIE. 

Here are two more: Horse is Eoh in Old English, aíƕa in Gothic, Equus in Latin, áśva in Sanskrit, ech in one of the Celtic languages, ēš in Armenian. This renders *éḱwos in PIE, (although earlier scholars spelled it *akvās).  

And sheep or ewe in English is awistr in Gothic, ovis in Latin, avi in Sanskrit, ovèn in one of the Slavic languages, ōi in Celtic, and eye in Tocharian. Which gives us *h₂ówis in PIE  (although earlier scholars spelled it *Avis). 

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“The study of protolanguages parallels fundamental physics research—both reveal hidden  connections that deepen our understanding of the world.”

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I mention the spelling of earlier scholars to get us back to Schleicher, and his fable, which is titled Avis akvāsas ka, or The Sheep and the Horses. Here it is in English:  

The Sheep and the Horses 

A sheep that had no wool saw horses, one of them pulling a heavy wagon, one carrying a big load,  and one carrying a man quickly. The sheep said to the horses: "My heart pains me, seeing a man  driving horses."  

The horses said: "Listen, sheep, our hearts pain us when we see this: a man, the master, makes the  wool of the sheep into a warm garment for himself. And the sheep has no wool."  

Having heard this, the sheep fled into the plain. 

Pantographia: A Specimen Book of All the Alphabets Known on Earth (1799), Edward Fry.

The study of PIE has attracted remarkable scholars, rivaling nuclear physics and  astrophysics in intellectual rigor. These men and women often mastered numerous  languages and conducted research in remote locations across the globe. 

As early as the 16th century, visitors to India were aware of the similarities between Indo Iranian languages and European ones. In 1653, Marcus Zuerius van Boxhorn proposed a proto-language of Scythian as the mother language for Germanic, Italic, Slavic, Baltic,  Celtic and Iranian. In 1767, Gaston-Laurent Coeurdoux, a French Jesuit living in India,  wrote a paper proving the similarities between Sanskrit and European languages.  

In 1818, Danish linguist Rasmus Christian Rask showed the links between Old Norse,  Germanic and other Indo-European languages. A few years later Jacob Grimm - one half of  the Brothers Grimm of fairytale fame - laid down Grimm’s law, which brought a rigorous  and widely used methodology to historic linguistic research, layingthe ground for  Schleicher’s great work and his fable. 

Schleicher used the available PIE words that he had reverse-engineered. In those early days there was only a limited vocabulary that he felt confident enough to work with. And yet Schelicher wrought something very layered and profound: he created a nursery rhyme from the cradle of pre-civilisation to teach himself and his colleagues this ancient language. And it contained themes - as many nursery rhymes do - that go back to our earliest days: the beginnings of agriculture, the domestication of horses and sheep - the naming of our world. And yet this simple fable - a prehistoric Baa-Baa Black Sheep - was the linguistic equivalent of Jurassic Park; Schleicher breathed life into this ancient language.   

If we were to trace these diverse and far-flung lineages back to some Oral Eve, we would most likely find her living on the Steppe north of the Black Sea. This is the Kurgan Hypothesis and was formulated by Marija Gimbutas in the 1950s. Gimbutas, a Lithuanian archaeologist, who survived the Nazi occupation of her homeland, was the first scholar to  match PIE theories with archaeological evidence from her excavations into Bronze and Iron Age cultures from across the Steppe. The Kurgan Culture, so named after the  burial mounds that it left, were early domesticators of the horse, and first to use the chariot, spreading their language and ideas with them.  

I saw these Kurgan mounds last year in Ukraine. The battlefields by the Black Sea are in  the deltas of the great rivers and terminally flat. These ancient burial mounds are one of the few pieces of high ground and both sides use them as fighting positions.  

The study of protolanguages parallels fundamental physics research—both reveal hidden  connections that deepen our understanding of the world. PIE studies sometimes feel  otherworldly yet innately familiar, revealing ancient pathways of thought and meaning. 

There are parts of PIE that feel hallucinatory, spiritual and yet innately familiar: linear clusters of nodal points like constellations of forgotten meanings; or ley-lines within the language that suggest a truer course we might take. 

Pantographia: A Specimen Book of All the Alphabets Known on Earth (1799), Edward Fry.

Take the word ‘Day’ which comes from the PIE word *dei ‘to shine, be bright’ and *dyēus  ‘the daylight sky-god’. This PIE term gave Greek the name of Zeus, Latin the word Diem, and Sanskrit word Deva, ‘heavenly, divine, anything of excellence’. So to Carpe Diem is  not merely a matter of seizing the passing moments but of grasping the divine within  them. 

Or take the other PIE word for ‘to shine’ which is *bhā, and also means ‘to speak’. This connection surfaces in Greek "phēmi" (to speak), Latin "fari" (to speak) and "fama" (speaking, reputation), and English "fame." Ancient speakers saw speech as a kind of illumination - words could light up understanding just as fire lit up the darkness. We still preserve this dual meaning when we talk about ideas being "brilliant" or someone giving  an "enlightening" speech. 

Lastly, one that I noticed last week while I was in Brazil: the Portuguese for ‘the way’  “Sentido” shares a cognate with our word ‘sentient’. This ancient connection between movement and perception appears in Latin "sentire" (to feel) and "sequi" (to follow), again in Portuguese as "caminho" (way, path), and English words like "sense," "sentiment," and  "sentient." When the original PIE speakers talked about "finding their way," they were simultaneously describing physical navigation and emotional/intellectual understanding.  A path was both a literal route and a way of feeling through the world. This deep link between movement and consciousness persists today when we speak of "following our feelings" or finding our "life path," echoing an ancient understanding that movement, feeling, and knowing are fundamentally connected. Most days I forget this, but it’s good to be reminded. 

I’m going to leave you with a long list of reworked versions of ‘The Sheep and the Horses’. The Fable has become a palimpsest for PIE scholars down the generations. I don’t pretend to understand the later versions which abound with algebra-like symbols to denote glottal stops and plosives but I do like the idea that this artifact lives on.

HIRT (1939)

Owis ek'wōses-kʷe

Owis, jesmin wᵇlənā ne ēst, dedork'e ek'wons, tom, woghom gʷᵇrum weghontm̥, tom, bhorom megam, tom, gh'ьmonm̥ ōk'u bherontm̥. Owis ek'womos ewьwekʷet: k'ērd aghnutai moi widontei gh'ᵇmonm̥ ek’wons ag'ontm̥. Ek'wōses ewᵇwekʷont: kl'udhi, owei!, k'ērd aghnutai widontmos: gh'ᵇmo, potis, wᵇlənām owjôm kʷr̥neuti sebhoi ghʷermom westrom; owimos-kʷe wᵇlənā ne esti. Tod k'ek'ruwos owis ag'rom ebhuget.

LEHMANN AND ZGUSTA (1979)

Owis eḱwōskʷe

Gʷərēi owis, kʷesjo wl̥hnā ne ēst, ek̂wōns espek̂et, oinom ghe gʷr̥um woĝhom weĝhontm̥, oinomkʷe meǵam bhorom, oinomkʷe ĝhm̥enm̥ ōk̂u bherontm̥.Owis nu ek̂wobh(y)os (ek̂womos) ewewkʷet: "k̂ēr aghnutoi moi ek̂wōns aĝontm̥ nerm̥ widn̥tei".Eḱwōs tu ewewkʷont: "k̂ludhi, owei, k̂ēr ghe aghnutoi n̥smei widn̥tbh(y)os (widn̥tmos): nēr, potis, owiōm r̥ wl̥hnām sebhi gʷhermom westrom kʷrn̥euti. Neǵhi owiōm wl̥hnā esti".Tod k̂ek̂luwōs owis aĝrom ebhuget.

DANKA (1986)

Owis ek'woi kʷe

Owis, jesmin wl̥nā ne ēst, dedork'e ek'wons woghom gʷr̥um weghontn̥s - bhorom meg'əm, monum ōk'u bherontn̥s. Owis ek'wobhos eweukʷet: K'erd aghnutai moi widn̥tei g'hm̥onm̥ ek'wons ag'ontm̥. Ek'woi eweukʷont: K'ludhi, owi, k'erd aghnutai dedr̥k'usbhos: monus potis wl̥nām owiōm temneti: sebhei ghʷermom westrom - owibhos kʷe wl̥nā ne esti. Tod k'ek'luwōs owis ag'rom ebhuget.

ADAMS (1997)

H₂óu̯is h₁ék̂u̯ōs-kʷe

Gʷr̥hₓḗi h₂óu̯is, kʷési̯o u̯lh₂néh₄ ne (h₁é) est, h₁ék̂u̯ons spék̂et, h₁oinom ghe gʷr̥hₓúm u̯óĝhom u̯éĝhontm̥ h₁oinom-kʷe méĝhₐm bhórom, h₁oinom-kʷe ĝhménm̥ hₓṓk̂u bhérontm̥. h₂óu̯is tu h₁ek̂u̯oibh(i̯)os u̯eukʷét: 'k̂ḗr hₐeghnutór moi h₁ék̂u̯ons hₐéĝontm̥ hₐnérm̥ u̯idn̥téi. h₁ék̂u̯ōs tu u̯eukʷónt: 'k̂ludhí, h₂óu̯ei, k̂ḗr ghe hₐeghnutór n̥sméi u̯idn̥tbh(i̯)ós. hₐnḗr, pótis, h₂éu̯i̯om r̥ u̯l̥h₂néhₐm sebhi kʷr̥néuti nu gʷhérmom u̯éstrom néĝhi h₂éu̯i̯om u̯l̥h₂néhₐ h₁ésti.' Tód k̂ek̂luu̯ṓs h₂óu̯is hₐéĝrom bhugét.

LÜHR (2008)

h₂ówis h₁ék’wōskʷe

h₂ówis, (H)jésmin h₂wlh₂néh₂ ne éh₁est, dedork'e (h₁)ék'wons, tóm, wóg'ʰom gʷérh₂um wég'ʰontm, tóm, bʰórom még'oh₂m, tóm, dʰg'ʰémonm h₂oHk'ú bʰérontm. h₂ówis (h₁)ék'wobʰos ewewkʷe(t): k'ḗrd h₂gʰnutoj moj widntéj dʰg'ʰmónm (h₁)ék'wons h₂ég'ontm. (h₁)ék'wōs ewewkʷ: k'ludʰí, h₂ówi! k'ḗrd h₂gʰnutoj widntbʰós: dʰg'ʰémō(n), pótis, h₂wlnéh₂m h₂ówjom kʷnewti sébʰoj gʷʰérmom wéstrom; h₂éwibʰoskʷe h₂wlh₂néh₂ né h₁esti. Tód k'ek'luwṓs h₂ówis h₂ég'rom ebʰuge(t).

VOYLES AND BARRACK (2009)

Owis eḱwōs kʷe

Owis, jāi wl̥nā ne eest, dedorḱe eḱwons, tom woǵʰom gʷr̥um weǵʰontm̥, tom bʰorom meǵm̥, tom ǵʰm̥onm̥ ōku bʰerontm̥. Owis eḱwobʰjos eweket: "Ḱerd angʰetai moi widontei ǵʰm̥onm̥ eḱwons aǵontm̥". Eḱwos wewekur: "Ḱludʰe, owei! Ḱerd angʰetai widontbʰjos: ǵʰm̥on, potis, wl̥nam owijōm kʷr̥neti soi gʷʰermom westrom; owibʰjos kʷe wl̥nā ne esti". Tod ḱeḱlōts owis aǵrom ebʰuget.

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Ben Timberlake is an archaeologist who works in Iraq and Syria. His writing has appeared in Esquire, the Financial Times and the Economist. He is the author of 'High Risk: A True Story of the SAS, Drugs and other Bad Behaviour'.

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Joaquin Phoenix

Film

Trance (1938)

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Aleister Crowley, October 22nd, 2024

Living in London and surviving largely off donations from Jack Parson’s branch of the esoteric order O.T.O, Aleister Crowley wrote ‘Little Essays Towards Truth’. The founder of contemporary occultism and a controversial figure in his day whose influence and infamy has only grown since his death 9 years after the publication of this essay, ‘Little Essays’ is a pocket companion and far daintier and simpler than some of his significant tomes. It takes 16 subjects and Crowley explores each of them through historical, personal and occultist interpretations, expounding his ideas of Thelema and using a framework of Qaballah. It was the twilight of his life, and his cultural powers were waning, but this collection remains a revelatory, insightful and essential contribution to occultist literature.

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The word Trance implies a passing beyond: scil., the conditions which oppress. The whole and sole object of all true Magical and Mystical training is to become free from every kind of limitation. Thus, body and mind, in the widest sense, and the obstacles in the Path of the Wise: the paradox, tragic enough as it seems, is that they are also the means of progress. How to get rid of them, to pass beyond or to transcend them, is the problem, and this is as strictly practical and scientific as that of eliminating impurities from a gas, or of adroitly using mechanical laws. Here is the inevitable logical flaw in the sorites of the Adept, that he is bound by the very principles which it is his object to overcome: and on him who seeks to discard them arbitrarily they haste to take a terrible revenge!

It is in practice, not in theory, that this difficulty suddenly disappears. For when we take rational steps to suspect the operation of the rational mind, the inhibition does not result in chaos, but in the apprehension of the Universe by means of a faculty to which the laws of the Reason do not apply; and when, returning to the normal state, we seek to analyse our experience, we find that the description abounds in rational absurdities.

The Oracle at Delphi, John Collier, 1891.

On further consideration, however, it becomes gradually clear—gradually, because the habit of Trance must be firmly fixed before its fulminating impressions are truly intelligible—that there are not two kinds of Thought, or of Nature, but one only. The Law of the Mind is the sole substance of the Universe, as well as the sole means by which we apprehend it. There is thus no true antithesis between the conditions of Trance and those of ratiocination and perception; the fact that Trance is not amenable to the rules of argument is impertinent. We say that in Chess a Knight traverses the diagonal of a rectangle measuring three squares by two, neglecting its motion as a material object in space. We have described a definite limited relation in terms of a special sense which works by an arbitrary symbolism: when we analyse any example of our ordinary mental processes, we find the case entirely similar. For what we "see," "hear," etc., depends upon our idiosyncrasies, for one thing, and upon conventional interpretation for another. Thus we agree to call grass green, and to avoid walking over the edge of precipices, without any attempt to make sure that any two minds have exactly identical conceptions of what these things may mean; and just so we agree upon the moves in Chess. By the rules of the game, then, we must think and act, or we risk every kind of error; but we may be perfectly well aware that the rules are arbitrary, and that it is after all only a game. The constant folly of the traditional mystic has been to be so proud of himself for discovering the great secret that the Universe is no more than a toy invented by himself for his amusement that he hastens to display his powers by deliberately misunderstanding and misusing the toy. He has not grasped the fact that just because it is no more than a projection of his own point-of-view, it is integrally Himself that he offends!

Here lies the error of such Pantheism as that of Mansur el-Hallaj, whom Sir Richard Burton so delightfully twits (in the Kasidah) with his impotence—

Mansur was wise, but wiser they who
smote him with the hurled stones;
And though his blood a witness bore, no
Wisdom-Might could mend his bones

God was in the stones no less than within his tarband-wrapping; and when the twain crashed together, one point of perception of the fact was obscured—which was in no wise his design!

To us, however, this matter is not one for regret; it is (like every phenomenon) an Act of Love. And the very definition of such Act is the Passing Beyond of two Events into a Third, and their withdrawal into a Silence or Nothingness by simultaneous reaction. In this sense it may be said that the Universe is a constant issue into Trance; and in fact the proper understanding of any Event by means of the suitable Contemplation should produce the type of Trance appropriate to the complex Event-Individual in the case.

Now all Magick is useful to produce Trance; for (α) it trains the mind in the discipline necessary to Yoga; (β) it exalts the spirit to the impersonal and divine sublimity which is the first condition of success; (γ) it enlarges the scope of the mind, assuring it full mastery of every subtler plane of Nature, thus affording it adequate material for ecstatic consummation of the Eucharist of Existence.  

The essence of the idea of Trance is indeed contained in that of Magick, which is pre-eminently the transcendental Science and Art. Its method is, in one chief sense, Love, the very key of Trance; and in another, the passing beyond normal conditions. The verbs to transcend, to transmit, to transcribe, and their like, are all of cardinal virtue in Magick. Hence "Love is the law, love under will" is the supreme epitome of Magical doctrine, and its universal Formula. For need any man fear to state boldly that every Magical Operation soever is only complete when it is characterised (in one sense or another) by the occurrence of Trance. It was ill done to restrict the use of the word to the supersession of dualistic human consciousness by the impersonal and monistic state of Samadhi. Fast bubbles the fountain of Error when distinction is forcibly drawn "between any one thing and any other thing." Yea, verily and Amen! it is the first necessity as it is the last attainment of Trance to abolish every form and every order of dividuality so fast as it presents itself. By this ray may ye read in the Book of your own Magical Record the authentic stigma of your own success.

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Sol LeWitt (1928-2007) was an American artist and art theorist who was a founding figrue in the ‘Conceptual Art’ and ‘Minimalist’ movements.

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The Outsiders - The Golden Years Of Dutch Pop Music (A&B Sides And More) (Out of Print)

Matt Sweeney October 21, 2024

Universal released this huge double vinyl collection of the Netherlands’ greatest rock band; it’s perfect and it’s impossible to find this album streaming. Led by street genius Wally Tax, The Outsiders burned bright and burned out in 1969 and were utterly original: sketchy, violent and rocking, sounding like The Fall sometimes in its danceable menace, with smart fucked-up lyrics. Robert Pollard turned me on to this band, he loves them.

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Matt Sweeney is a record producer and the host of the popular music series “Guitar Moves”. He is a member of The Hard Quartet (debut album out Fall of 2024). Rick reached out to Matt Sweeney in 2005 after hearing his “Superwolf” album, and invited him to play on albums by Johnny Cash, Neil Diamond, Adele and many others. Follow Matt Sweeney via Instagram.

Água Viva

Hannah Peel Playlist

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Mercury Prize, Ivor Novello and Emmy-nominated, RTS and Music Producers Guild winning composer, with a flow of solo albums and collaborative releases, Hannah Peel joins the dots between science, nature and the creative arts, through her explorative approach to electronic, classical and traditional music.

Three of Swords

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Name: Sorrow, the Three of Swords
Number: 3
Astrology: Saturn in Libra
Qabalah: Binah of Vau

Chris Gabriel October 19, 2024

The Three of Swords is the beginning of intellectual development and the origin of understanding. This materializes as, of course, pain. It is the card of primordial heartbreak and separation that necessitates thought.

In Rider, we have a simple, brilliant,  iconic image: a heart pierced by three swords on a rainy background.

In Thoth, a flower falls apart as three swords pierce its center on a dark organic background. The card relates to Saturn in Libra, the little flower crushed by leaden weight.

In Marseille, we have two bent swords and one central sword atop two flowering stalks, upon which there are 22 leaves and berries, the number of Hebrew letters. As the card has the number 3, it relates to Binah, Understanding.As Swords it is the Prince. Thus, sorrow is the understanding of the Prince.

This is a deeply Buddhist card. We can take the Prince in question to be Siddhartha Gautama, the Buddha, and see the realization of his truth that Life is Suffering. Freud, perhaps offers a clearer view of this: sorrow is separation from the Mother. It is only when the child is not fully one with the mother, when their needs are not met perpetually, that sorrow begins. Tears start, tears that mean “give me what I want”.

The Buddha recognizes that this sorrow is simply a fundamental part of ourselves. We desire, and so we sorrow. Without wants and needs, there would be no sorrow. Without love, there would be no heartbreak. This sort of pain is the source of our knowledge, and our need to develop knowledge. If we never burnt ourselves, we would not know to beware of fire, if we had not been stung, or bitten, we wouldn’t know the dangers around us. If we had not fallen, we wouldn’t know how to stand. These endless sorrows develop our understanding.

To wish for an unbroken heart, an uncrushed flower, is to wish for an empty mind. This is what meditation allows us to do. It forms the ability to return to the unbroken, the whole. One may wish to spend their whole life meditating, to be untouched and unharmed by the world, but this is only one small step on our journey through the tarot.

When we pull this card, we may come to understand something which has been troubling us, we may realize what the problem is, but not how to deal with it. Knowledge is not curative. This is a start to a strategy. This is a problem that needs fixing.

By bringing our attention to this issue, we can move toward greatness.

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Chris Gabriel is a twenty four year old wizard and poet who runs the YouTube channel MemeAnalysis.

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