Podcasts about indo european

Over the past year, Europe–India relations have entered a markedly upbeat phase. What was once a diffuse partnership—long on rhetoric, short on strategy—now looks far more purposeful. From the announcement on a long-delayed EU-India Free Trade Agreement to expanding cooperation on security, technology, and migration, Europe and India appear to be—finally—converging around a shared strategic logic.To unpack what's driving this convergence—and where its limits lie—Milan is joined on the show this week by Garima Mohan. Garima is a senior fellow in the Indo-Pacific program at the German Marshall Fund based in Brussels. In this capacity, she leads GMF's work on India and serves as convenor of the India Trilateral Forum. Her research focuses on Europe-India ties, EU foreign policy in Asia, and security in the Indo-Pacific. She's also the author of a new GMF report titled, “A Long Time Coming: Europe and India have discovered a strategic partnership,” published in January 2026.Milan and Garima discuss the geopolitical drivers that are bringing the EU and India closer together, Europe's views on the limits to India's potential, and the key takeaways from the EU-India FTA. Plus, the two discuss how Russia might derail Indo-European security cooperation and the urgent need for Europe to invest in India expertise.Episode notes:1.     “Europe's long-awaited free-trade deal with India,” The Economist, January 25, 2026.2.     Garima Mohan, “As Trump takes Office, Planets Align for the EU and India,” India's World, March 6, 2025.3.     “Can Europe be India's Plan B? (with James Crabtree),” Grand Tamasha, September 17, 2025.4.     “India and the Reordering of Transatlantic Relations (with Tara Varma),” Grand Tamasha, March 11, 2025.5.     “Mr. Modi Goes to Europe (with Garima Mohan),” Grand Tamasha, May 11, 2022.

In this episode I am once again joined by Alex W, long term practitioner of Zen, Pragmatic Dharma, and Western Occultism. Alex takes a deep dive into the world of magick to compare esoteric systems from around the world including Western Occultism, Tibetan Buddhism, Indian Tantric and Goddess systems, Santeria and more. Alex gives a history of the development of Western Occultism, exploring the Egyptian mysteries, Neoplatonism, Catholic mysticism, Kabbalah, Shi'ism, Wicca, the Golden Dawn, Thelema, Chaos Magic and beyond. Alex discusses esoteric techniques such spellcraft, opening the psychic senses, working with entities, mantra, yantra, alchemy, astrology, and divination. He considers the tension between natural talent and practiced skill, reviews strategies for protection against curses and entity oppression, and recounts his own path as a practitioner of the occult. … Full episode: https://www.guruviking.com/podcast/ep349-deep-dive-into-magick-alex-w Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'.
 … Topics include: 00:00 - Intro 01:09 - History of magick 06:08 - Christianity as a reinterpretation of Egyptian mysteries of Osiris 06:40 - Syncretism of the Golden Dawn 08:48 - Thelema 09:50 - English vs French magick 11:10 - Wicca 12:55 - Chaos Magic 16:04 - Belief and manifestation 19:26 - Theory vs practice 20:52 - Neoplatonism 22:54 - Kabbalah 29:09 - Shi'ism, Sufism, and the Church fathers 30:42 - Renaissance 32:36 - Not superstition? 33:53 - Alex's magick path 35:32 - Training under Alan Chapman 38:21 - Scrying and the Holy Guardian Angel 40:10 - What is the HGA? 46:04 - The real initiation of Western Occultism 47:37 - Santeria and spirits 51:16- Exploring the Renaissance grimoires 54:56 - Catholic mysticism, angels, and saints 56:25 - Spellcraft 57:25 - Hinduism and Buddhist magick 01:03:33 - Mantra 01:07:29 - Yantras and Indo-European astrology 01:10:15 - Tantra as a ritual process to effect change and invoke spirits 01:11:34 - Ramnath Aghori Baba  01:12:51 - How Goddess traditions work 01:19:13 - Initiated by Kālī and the Dark Feminine 01:25:21 - Opening the psychic senses 01:27:19 - Kālī, Chinnamastā, and the Dark Feminine 01:30:41 - Hecate 01:33:10 - Dark spirits, ḍākinīs, and the 64 yogis 01:37:19 - Network of friends 01:41:06 - Past lives 01:42:38 - Astrology 01:46:12 - Which practice is right for you? 01:47:42 - Alchemy 01:48:46 - Why practice magick? 01:53:14 - Divination and protection against curses 01:54:28 - 3 magickal self defence methods 02:02:10 - How common are curses? 02:05:26 - Why seek the Western Tradition? 02:12:08 - Indian vs Tibetan tantra 02:15:29 - Is magick well understood? 02:20:34 - Talent, lineage, and technique 02:22:44 - Crowley's birthchart 02:27:32 - Alan & Duncan's relationship 02:29:08 - Dangers 02:35:089 - Spiritual psychosis 02:37:50 - Devotion … Previous episodes with Alex W: - https://www.guruviking.com/search?q=alex For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James

This week Prof. Ruairí Ó hUiginn (Dublin Institute for Advanced Studies) gives us a masterclass on the Ulster Cycle and all the elements and stories that are part of it, including its most famous tale, Táin Bó Cuailgne (the Cattle Raid of Cooley). Known for its dramatic and complicated protagonists Fergus mac Roich, Cú Chulainn and Queen Medb, Prof. Ó hUiginn explains how this literature is not a monolith and has been added to and expanded for many centuries. He describes how many of these stories may have originally been cautionary tales condemning warfare (and women!) and that they can be valuable sources for the medieval historian.Suggested reading:Ó hUiginn, Ruairí, Marriage, Law and Tochmarc Emire (Cambridge, 2013)Toner, G., ‘The Ulster Cycle: Historiography or fiction?', Cambrian Medieval Celtic Studies (2000), 1–20Allen, N. J., 'Cú Chulainn's women and some Indo-European comparisons', Emania 18, 57–64Regular episodes every two weeks (on a Friday)Email: medievalirishhistory@gmail.comProducer: Tiago Veloso SilvaSupported by the Dept of Early Irish, Maynooth University & Taighde Éireann/Research Ireland.Views expressed are the speakers' own.Logo design: Matheus de Paula CostaMusic: Lexin_Music

On this episode of Unsupervised Learning Razib talks to Peter Nimitz about the rise of the Slavs. His Substack, titled Nemets, explores world history through the lenses of archaeology, paleogenetics, and historical processes. His writing focuses on "deep history," such as the Bronze Age Collapse and the migration of Indo-European peoples, while connecting these ancient shifts to broader patterns of civilizational rise and fall. Nimitz often integrates technical data from genetics and climate science to challenge traditional narratives about nomadic tribes and early state formations across Eurasia. Beyond antiquity, the newsletter also touches on modern geopolitical developments and regional studies, ranging from the war in Ukraine to the cultural history of the Americas. Razib and Nimitz explore the thousands of years of Slavic history and prehistory, from their fragmentary mentions in antiquity, to their explosion in the Middle Ages. Nimitz discusses the many archaeological cultures in northeastern Europe that might be candidates for the proto-Slavs as they emerged from the Corded Ware Culture during the Bronze Age, as well as the historical, cultural and genetic effects of the Slavic migrations that impacted Christian Europe after 600 AD. He also addresses the role of Slavs as one of Europe's preeminent ethnolinguistic configurations in early modern Europe.  

It's been quite a while since I've answered listener questions, so here are a bunch on everything from the best depictions of siege warfare in movies to the pre-Indo-European languages of Europe.Patrick launched a brand-new history show! It's called Past Lives, and every episode explores the life of a real person who lived in the past. Subscribe now: https://bit.ly/PWPLAAnd don't forget, you can still Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge.Listen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistoryBe the first to know about Wondery's newest podcasts, curated recommendations, and more! Sign up now at https://wondery.fm/wonderynewsletterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Send us a textWhat do you think of laryngeals? How should we refer to the Anatolian languages? Where do you stand on Gimbutas and Renfrew? In this episode of New Humanists, Dr. Colin Gorrie helps guide us through the Indo-European family tree. We follow the various branches as they spread out across Europe and Asia: Anatolian, Tocharian, Celtic, Germanic, Italic, and more. This episode covers the second half of Laura Spinney's introduction to the field of Indo-European studies, Proto.Laura Spinney's Proto: https://bookshop.org/a/25626/9781639732586Colin Gorrie's YouTube interview with Laura Spinney: https://youtu.be/_nVIV-qaHHYM.L. West's Indo-European Poetry and Myth: https://bookshop.org/a/25626/9780199558919Thomas S. Kuhn's The Structure of Scientific Revolutions: https://bookshop.org/a/25626/9780226458120Colin Gorrie's "Dead Language Society" Substack: https://www.deadlanguagesociety.com/Calvert Watkins' How to Kill a Dragon: https://bookshop.org/a/25626/9780195085952Ekho, the ancient language audiobook app, is coming soon. Check here for more details: https://ancientlanguage.com/ekhoNew Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

Over the past decade, archaeogenetics has analyzed more than 15,000 ancient genomes spanning 45,000 years of western Eurasian prehistory, uncovering dozens of migrations that reshaped Europe. Johannes Krause, Max Planck Institute, traces the earliest, unsuccessful attempts of modern humans to settle Europe after leaving Africa around 50,000 years ago, when they also interbred with Neandertals. Krause examines two major genetic turnovers of the Neolithic: the spread of early farmers from Anatolia about 8,000 years ago, who brought agriculture and domesticated animals and later mixed with indigenous hunter-gatherers; and the arrival of mobile herders from the Pontic steppe around 5,000 years ago, who introduced pastoralism and possibly Indo-European languages. Finally, he considers migrations triggered by the collapse of the Roman Empire, showing how large-scale mobility created the multiple ancestral strands found in modern Europeans. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Science] [Show ID: 41198]

Over the past decade, archaeogenetics has analyzed more than 15,000 ancient genomes spanning 45,000 years of western Eurasian prehistory, uncovering dozens of migrations that reshaped Europe. Johannes Krause, Max Planck Institute, traces the earliest, unsuccessful attempts of modern humans to settle Europe after leaving Africa around 50,000 years ago, when they also interbred with Neandertals. Krause examines two major genetic turnovers of the Neolithic: the spread of early farmers from Anatolia about 8,000 years ago, who brought agriculture and domesticated animals and later mixed with indigenous hunter-gatherers; and the arrival of mobile herders from the Pontic steppe around 5,000 years ago, who introduced pastoralism and possibly Indo-European languages. Finally, he considers migrations triggered by the collapse of the Roman Empire, showing how large-scale mobility created the multiple ancestral strands found in modern Europeans. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Science] [Show ID: 41198]

Over the past decade, archaeogenetics has analyzed more than 15,000 ancient genomes spanning 45,000 years of western Eurasian prehistory, uncovering dozens of migrations that reshaped Europe. Johannes Krause, Max Planck Institute, traces the earliest, unsuccessful attempts of modern humans to settle Europe after leaving Africa around 50,000 years ago, when they also interbred with Neandertals. Krause examines two major genetic turnovers of the Neolithic: the spread of early farmers from Anatolia about 8,000 years ago, who brought agriculture and domesticated animals and later mixed with indigenous hunter-gatherers; and the arrival of mobile herders from the Pontic steppe around 5,000 years ago, who introduced pastoralism and possibly Indo-European languages. Finally, he considers migrations triggered by the collapse of the Roman Empire, showing how large-scale mobility created the multiple ancestral strands found in modern Europeans. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Science] [Show ID: 41198]

Over the past decade, archaeogenetics has analyzed more than 15,000 ancient genomes spanning 45,000 years of western Eurasian prehistory, uncovering dozens of migrations that reshaped Europe. Johannes Krause, Max Planck Institute, traces the earliest, unsuccessful attempts of modern humans to settle Europe after leaving Africa around 50,000 years ago, when they also interbred with Neandertals. Krause examines two major genetic turnovers of the Neolithic: the spread of early farmers from Anatolia about 8,000 years ago, who brought agriculture and domesticated animals and later mixed with indigenous hunter-gatherers; and the arrival of mobile herders from the Pontic steppe around 5,000 years ago, who introduced pastoralism and possibly Indo-European languages. Finally, he considers migrations triggered by the collapse of the Roman Empire, showing how large-scale mobility created the multiple ancestral strands found in modern Europeans. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Science] [Show ID: 41198]

Over the past decade, archaeogenetics has analyzed more than 15,000 ancient genomes spanning 45,000 years of western Eurasian prehistory, uncovering dozens of migrations that reshaped Europe. Johannes Krause, Max Planck Institute, traces the earliest, unsuccessful attempts of modern humans to settle Europe after leaving Africa around 50,000 years ago, when they also interbred with Neandertals. Krause examines two major genetic turnovers of the Neolithic: the spread of early farmers from Anatolia about 8,000 years ago, who brought agriculture and domesticated animals and later mixed with indigenous hunter-gatherers; and the arrival of mobile herders from the Pontic steppe around 5,000 years ago, who introduced pastoralism and possibly Indo-European languages. Finally, he considers migrations triggered by the collapse of the Roman Empire, showing how large-scale mobility created the multiple ancestral strands found in modern Europeans. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Science] [Show ID: 41198]

Send us a textSupposedly, about half of the world population speaks languages that all come from one root language: Proto-Indo-European. How do we know, and where did "PIE" come from? Ukraine, Anatolia, or somewhere else? Did the Indo-Europeans spread out in a massive, peaceful migration of farmers? Or as small bands of shepherds, stealing livestock and killing anyone standing in the way? How do we even know what a prehistoric language sounded like if we don't have any record of their language? In this episode, Colin Gorrie joins us to discuss the opening chapters of Laura Spinney's Proto: How One Ancient Language Went Global, a fascinating and enjoyable survey of the current state of research into Proto-Indo-European, and a useful introduction to the fields of historical linguistics, archaeology, and paleogenetics, and how they relate to the question of Indo-European origins.Laura Spinney's Proto: https://bookshop.org/a/25626/9781639732586Colin Gorrie's YouTube interview with Laura Spinney: https://youtu.be/_nVIV-qaHHYFustel de Coulanges's The Ancient City: https://bookshop.org/a/25626/9780648690542Erwin Rohde's Psyche: https://bookshop.org/a/25626/9780415225632New Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

What do fire rituals, the dead returning home, and Odin riding through the night sky have to do with heathen Yule? Do the old ways find their way into our modern day celebrations?In this special midwinter episode, archaeologist and professor Anders Kaliff returns to explore the ancient beliefs that shaped the holiday season long before Christianity arrived in Scandinavia. We talk about the myth of Odin's Hunt, the symbolism of Yule fires, and why midwinter was such a powerful and spiritual time for people in the Viking Age — and long before that.This episode also dives into Kaliff's latest book Odens jakt, and the deeper Indo-European roots behind ritual landscapes, ancestor traditions, and the seasonal rhythms that still echo through Christmas today.Subscribe to stay updated! Also available on all platforms where podcasts are found, such as Spotify, Apple Podcasts, Amazon Music and more. Find all the links in our linktree: https://linktr.ee/grimfrost

I've been pretty proud about the journey we've taken together learning about the Indo-Europeans. The linguistics versus the cultures versus the religions. We've done a lot of comparing and contrasting, and a lot of deep dive exploration. But we've spent a lot more time on the European side of the term. Today we put the focus on the Indo aspects.To do so in an academic manner, we welcome back Professor Michael York. From the heart of the Steppes, we go in many directioms, but mostly stick to the East. From modern day Iran to Western China, and the vast lands between, we touch on the Eastern aspects.Sure, we stray periodically back to Greece or Egypt or Thrace, we force outselves back to India and the Central Asian "Stans". We visit the ancient pantheons, Zoro Astur, Mithras, and into the Dharmic religions. As always when a professor is tolerating a semi edicated monkey (me), we get sublime and ridiculous. But the Garden does not disappoint.  

Before there was English, or Latin, or Czech, or Hindi, there was a language that they all have in common, which we call Proto-Indo-European. Linguists have long been fascinated by the quest to get a glimpse into what Proto-Indo-European must have looked like through careful comparisons between languages we do have records for, and this very old topic is still undergoing new discoveries. In this episode, your host Gretchen McCulloch gets enthusiastic about the process of figuring out Proto-Indo-European with Dr. Danny Bate, public linguist, host of the podcast A Language I Love Is..., and author of the book Why Q Needs U. We talk about why figuring out the word order of a 5000-year-old language is harder than figuring out the sounds, and a great pop linguistics/history book we've both been reading that combines recent advances in linguistic, archaeological, and genetic evidence to reexamine where these ancient Proto-Indo-European folks lived: Proto by Laura Spinney. We also talk about Danny's own recent book on the history of the alphabet, featuring fun facts about C, double letters, and izzard! Click here for a link to this episode in your podcast player of choice: https://pod.link/1186056137/episode/dGFnOnNvdW5kY2xvdWQsMjAxMDp0cmFja3MvMjIxNjI5NzcyMA Read the transcript here: https://lingthusiasm.com/post/800779835062484992/transcript-episode-110-danny-interview Announcements: In this month's bonus episode we get enthusiastic about celebratory days, years, decades, and more with some relationship to linguistics! We recently learned that people in the UK have been celebrating National Linguistics Day on November 26th and many lingcommers are excited about the idea of taking those celebrations international: World Linguistics Day, anyone? What we learned putting this episode together is that celebratory days take off when groups of people decide to make them happen so…let's see how many different locations around the world we can wish each other Happy World Linguistics Day from this year! Join us on Patreon now to get access to this and 100+ other bonus episodes. You'll also get access to the Lingthusiasm Discord server where you can chat with other language nerds: https://www.patreon.com/posts/142860621 For links to things mentioned in this episode: https://lingthusiasm.com/post/800779694367703040/lingthusiasm-episode-110-the-history-of-the

In this episode Chris delivers Opinion Scholarship on the origins of Judeo-Christian monotheism. He takes us through the archeological record, exploring the Canaanite religion of El and seeking the mysterious origin of Yahweh. The questions arise: Was the religion of El the same as the religion of Yahweh? and Was El the same god as Yahweh? From here we step into controversial territory as we explore the possibility that both Yahweh and monotheism come not from ancient Judea, but from the Indo-European tribes of Europe. Enjoy ;)

In this episode Chris brings us Opinion Scholarship on the origins of Judeo-Christian monotheism. We explore the archeological evidence seeking Yahweh in the historical record. From Bronze Age Egypt to the Hittites and the Canaanite tribes in-between, what we find in unexpected. Is it possible that the religion of Yahweh has an entirely different origin and history than that of the Hebrew God, El? Is it possible that Christianity continues the tradition of the religion of Yahweh and not of El? And is it possible that monotheism was not an original component of Hebrew religion, but was rather adopted from foreign influence. Is it possible that this influence came from the Indo-European world? Find out here. Enjoy ;)

Feminist scholar and artist Max Dashu joins hostess Sara Jolena Wolcott to delve into matriarchal societies and the rich breadth and depth of histories of the divine feminine and various forms of female leadership. Max shares how to navigate colonial and patriarchal narratives in your own cultural lineage as part of uncovering the rich heritage of women's leadership, spiritual power, and cultural contributions that have been systematically erased or minimized. Don't miss Max's 56 years of research into suppressed women's histories!Key Topics DiscussedDecolonizing Historical Narratives [04:21 - 12:26]How mainstream history gatekeeps women's storiesThe bias of written records from "elite men of dominant societies"Why we must look beyond Western Civilization narrativesThe Archaeological Evidence [08:08 - 15:12]Ancient female figurines across continentsHow women's representation changes from Paleolithic/Neolithic to later periodsThe contrast between female self-representation and the male gazeWomen as Inventors and Culture Creators [10:16 - 13:09]"Mother tech" - women's innovations in agriculture, tool-making, and languageWomen's role in creating the "life support matrix for humanity"Grinding stones, basket weaving, and the origins of agricultureMatriarchal Societies and Mother Law [26:02 - 36:38]Characteristics of matriarchal/egalitarian societies: matrilineal descent, matrilocal residence, social motherhoodNon-aggression codes and communitarian ethosWomen's public spiritual leadership across culturesGlobal Examples of Women's PowerAfrica [19:02 - 26:02]The Saharan rock art and the "Lady of Aouanrhet"Rain goddesses and rainbow beings in African traditionsPre-dynastic Egyptian ceremonial practicesAncient Near East [16:48 - 19:02]Asherah in Hebrew tradition - the suppressed goddess who stood in the Jerusalem templeMother of the Gods figures across Mesopotamian culturesLinguistic connections between Asherah, Athirat, and AshtorethWest Africa [36:38 - 38:42]Market women's economic powerYorùbá priestessesSouth African isangoma (diviners/medicine women)The Complexity of Patriarchalization [45:14 - 53:31]Patriarchy as historical process, not inevitable human conditionThe case of India: layers of patriarchy from Indo-European invasion to colonizationGoddess Traditions in Patriarchal Societies [48:59 - 55:31]Why India maintains goddess worship despite extreme patriarchySanskritization and cultural appropriation of indigenous goddessesReclaiming European Ancestral Practices [56:14 - 01:04:08]Pattern recognition vs. cultural appropriationSpinning, weaving, and the distaff as women's spiritual powerSacred TechnologiesSpinning and weaving as spiritual practiceThe distaff and drop spindle across culturesSongs and chants that accompanied women's workMedicine for Our Times [01:03:01 - 01:10:42]The power of lamentation as ritual and political practiceWhy we need to grieve collectively for current atrocitiesSend us a messageSupport the showLearn more about Sara Jolena Wolcott and Sequoia SamanvayaMusic Title: Both of Us Music by: madiRFAN Don't forget to "like" and share this episode!

From Cinderella to Beauty and the Beast, the roots of fairy tales stretch back thousands of years — to the dawn of Indo-European languages and beyond.In this episode of The Ancients, Tristan Hughes is joined by author and journalist Laura Spinney to explore the origins of mythology. From the tales compiles by the Brothers Grimm to cutting-edge linguistic studies, they explore how ancient myths endure across cultures, and what they reveal about human societies stretching back tens of thousands of years.MOREThe Birth of Indo-European With thanks to the authors of the Proto-Indo European reconstructions Ricardo Ginevra (Assistant Professor of Historical and General Linguistics, Catholic University of Milan) and Andrew Byrd (Associate Professor of Linguistics, University of Kentucky). Reconstructions performed by Phil Barnett (MA in Linguistics, University of Kentucky).Click on the following links to listen to the full reconstructions on Youtube:Creation MythDragon-Slaying MythPresented by Tristan Hughes. Audio editor is Tim Astall and the producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here Hosted on Acast. See acast.com/privacy for more information.

First International Congress of Forbidden History(FICFH) Location: Piedmont Region, Northern ItalyVenues: CASA REGINA MONTIS REGALIS, Piazza Carlo Emanuele 4, 12080 Vicoforte, Italy / Bardo Duchy, via delle Volte 2, 12080 Torre Mondovì, ItalyDates: October 18–19, 2025Organized by: The Eighth Continent GroupThe Eighth Continent Group explores ancient civilizations and forbidden history, challenging mainstream narratives through research, publications, and events led by international experts Rafael Videla Eissmann and Diego Antolini.The First International Congress of Forbidden History is a groundbreaking cultural and scientific gathering that challenges traditional academic narratives by exploring fundamental grounds on history, archaeology, mythology, anthropology and PaleoSETI, that is, the “Search for Extraterrestrial Intelligence in Antiquity”, among other fields, offering a visionary lens on humanity's origins and development.Unlike mainstream symposiums, our Congress will present eloquent evidence that has been systematically ignored by traditional academia: Striking fields of knowledge that conform a brand new understating of human history and the planetary cycles.We don't just host events; we curate intellectual awakening.The First International Congress of Forbidden History will offer the fundamental ideas of the most avant-garde researchers in these fields who, for the first time, will meet in an event of global impact. Authors and researchers such as Diego Antolini, Marco Bulloni, Peter Fiebag, Nikunj Irani, George Nefedyev, Rafael Videla Eissmann, and Alessandro Scavia will be present. Along with them, the Rabdo Team and the Italian Cultural Association Akakor Geographical Exploring will address fields that challenge established notions of history. The event has a capacity for 200 spectators (Information & Tickets at: www.eighthcontinentgroup.com).It will be streamed offline on October 30th, 2025. Marco Bulloni is a Nuclear Engineer who was born in Italy.A month later he was already abroad, accompanying his parents, and for 16 years he hadthe good luck to travel around the world.This brought him into contact with the different peoples of Africa, Asia and the Middle Eastand gave birth to his passion for history, archaeology, mythology, astronomic beliefs ofancient civilizations.Since he was a boy he has dedicated most of his spare time to his passion: the commonorigins of the Indo-European languages, the spread of civilization, the unsolved mysteriesof our past.Today he lives in Milan, even if he considers himself a citizen of the world.This book is just the first of numerous others devoted to the existence of the real Atlantis.Writing books is only an aspect of a bigger project of the author, which includesconferences, meetings, international research projects, future discoveries, new adventuresin space and time.A website, at the address www.theralatlantis.com will be devoted to this importantdiscovery, and to all the future researches.Become a supporter of this podcast: https://www.spreaker.com/podcast/earth-ancients--2790919/support.

Mathematics as MethodA Conversation with Alexander V. GheorghiuBryan Kam in conversation with Alex, assistant professor and a New Frontiers Fellow in the School of Electronics and Computer Science at the University of Southampton.As you'll hear in this podcast, my meeting with Alex Gheorghiu was random and fortuitous. In this podcast we discuss whether and how mathematics and logic relate to reality, why Buddhist thought challenges Western categories, and what Gödel's incompleteness theorem might mean for how we understand the world.Alex traces his intellectual development from teenage mathematical realism—the belief that mathematics describes the fundamental structure of reality—to his current anti-realist position. Through studying algebra and analysis during his degree, he came to the view that these mathematical tools are cultural constructs rather than discoveries about an objective reality "A model is just a model in the way that a map is never the land itself."Alex is also a Zen practitioner. We explored the famous Zen koan of Master Joshu, to the question of whether a dog has Buddha-nature. He responds "mu"—which neither affirms it nor denies it, but rather rejects the question. This exemplifies a philosophical move that transcends binary thinking, similar to how the Daodejing presents the Dao as preceding both unity and duality. We discuss how Chinese philosophy, lacking the Indo-European grammatical structures that equate existence and predication, developed fundamentally different approaches to how categories work.Through Michael Dummett's anti-realist philosophy, we explore how meaning emerges from use rather than correspondence to reality. This challenges millennia of Western philosophical assumptions about categories and definitions.The ancient tension between Parmenides (static being) and Heraclitus (dynamic becoming, which I've written about here) continues to shape philosophy today. We examine how Plato attempted to reconcile these positions through his theory of forms, and why this synthesis may have taken Western philosophy down a particular path—one that privileges nouns over verbs, objects over processes, and abstract categories over lived experience.Eugene Wigner's famous question—why mathematics works so unusually well in describing nature—dissolves when viewed through an anti-realist lens. If mathematics is a human tool rather than a discovery of reality's structure, its effectiveness becomes less mysterious and more a reflection of how we've shaped our tools to solve our problems.Alex shares his vision for bringing Gödel's incompleteness theorem into public consciousness the way physics has done with black holes. Having just won the 2025 Graham Hoare Prize for his essay, he argues that this "small technical result" has profound implications for how we understand the limits of formal systems and human knowledge itself.Alex Gheorghiu is an assistant professor at the University of Southampton and honorary fellow at University College London, working in logic with interests spanning philosophy of mathematics, theories of language, and the relationships between reasoning and reality. He's currently developing a mathematical account of Dummett's philosophy and working to make logic and mathematics accessible to wider audiences.Bryan Kam hosts the Clerestory podcast and is writing Neither/Nor, exploring how conceptual and experiential ways of knowing can inform both individual flourishing and our approach to philosophical problems.Recorded at Drake & Morgan, London, where philosophical work happens with "consistently low" productivity but high engagement.

Laura Spinney joins to discuss her new book Proto: How One Ancient Language Went Global, tracing the unlikely rise of Indo-European and why most of the world now speaks it. Also, a look at the Dallas ICE field office shooting in the broader context of political violence and how we categorize it. And in the Spiel: Jimmy Kimmel's comeback monologue, Donald Trump's cancellation calculations, and Sarah McLachlan's rhymes—or lack thereof. Produced by Corey Wara Production Coordinator Ashley Khan Email us at ⁠⁠⁠⁠thegist@mikepesca.com⁠⁠⁠⁠ To advertise on the show, contact ⁠⁠⁠⁠ad-sales@libsyn.com⁠⁠⁠⁠ or visit ⁠⁠⁠⁠https://advertising.libsyn.com/TheGist⁠⁠⁠⁠ Subscribe to The Gist: ⁠⁠⁠⁠https://subscribe.mikepesca.com/⁠⁠⁠⁠ Subscribe to The Gist Youtube Page: ⁠⁠⁠⁠https://www.youtube.com/channel/UC4_bh0wHgk2YfpKf4rg40_g⁠⁠⁠⁠ Subscribe to The Gist Instagram Page: ⁠⁠⁠⁠GIST INSTAGRAM⁠⁠⁠⁠ Follow The Gist List at: ⁠⁠⁠⁠Pesca⁠⁠⁠⁠ ⁠⁠⁠⁠Profundities | Mike Pesca | Substack⁠⁠⁠⁠

On this episode, my guest is Stephen Jenkinson, culture activist and ceremonialist advocating a handmade life and eloquence. He is an author, a storyteller, a musician, sculptor and off-grid organic farmer. Stephen is the founder/ principal instructor of the Orphan Wisdom School in Canada, co-founded with his wife Nathalie Roy in 2010. Also a sought-after workshop leader, articulating matters of the heart, human suffering, confusions through ceremony.He is the author of several influential books, including Money and the Soul's Desires, Die Wise: A Manifesto for Sanity and Soul (2015), Come of Age: The Case for Elderhood in a Time of Trouble (2018), A Generation's Worth: Spirit Work While the Crisis Reigns (2021), and Reckoning (2022), co-written with Kimberly Ann Johnson. His most recent book, Matrimony: Ritual, Culture, and the Heart's Work, was released in August 2025. He is also involved in the musical project Nights of Grief & Mystery with singer-songwriter Gregory Hoskins, which has toured across North America, Europe, Australia, and New Zealand.Show Notes:* The Bone House of the Orphan Wisdom Enterprise* Matrimony: Ritual, Culture and the Heart's Work* The Wedding Industry* Romantic Sameness and Psychic Withering* The Two Tribes* The Roots of Hospitality* The Pompous Ending of Hospitality* Debt, And the Estrangement of the Stranger* More Than Human Hospitality* The Alchemy of the Orphan Wisdom SchoolHomework:Matrimony: Ritual, Culture, and the Heart's Work | PurchaseOrphan WisdomThe Scriptorium: Echoes of an Orphan WisdomTranscription:Chris: This is an interview that I've been wondering about for a long time in part, because Stephen was the first person I ever interviewed for the End of Tourism Podcast. In Oaxaca, Mexico, where I live Stephen and Natalie were visiting and were incredibly, incredibly generous. Stephen, in offering his voice as a way to raise up my questions to a level that deserve to be contended with.We spoke for about two and a half hours, if I remember correctly. And there was a lot in what you spoke to towards the second half of the interview that I think we're the first kind of iterations of the Matrimony book.We spoke a little bit about the stranger and trade, and it was kind of startling as someone trying to offer their first interview and suddenly hearing something [00:01:00] that I'd never heard before from Stephen. Right. And so it was quite impressive. And I'm grateful to be here now with y'all and to get to wonder about this a little more deeply with you Stephen.Stephen: Mm-hmm. Hmm.Chris: This is also a special occasion for the fact that for the first time in the history of the podcast, we have a live audience among us today. Strange doings. Some scholars and some stewards and caretakers of the Orphan Wisdom enterprise. So, thank you all as well for coming tonight and being willing to listen and put your ears to this.And so to begin, Stephen, I'm wondering if you'd be willing to let those who will be listening to this recording later on know where we're gathered in tonight?Stephen: Well, we're in... what's the name of this township?Nathalie: North Algona.Stephen: North Algona township on the borders, an eastern gate [00:02:00] of Algonquin Park. Strangely named place, given the fact that they were the first casualties of the park being established. And we're in a place that never should have been cleared - my farm. It should never have been cleared of the talls, the white pines that were here, but the admiralty was in need back in the day. And that's what happened there. And we're in a place that the Irish immigrants who came here after the famine called "Tramore," which more or less means "good-frigging luck farming."It doesn't technically mean that, but it absolutely means that. It actually means "sandy shore," which about covers the joint, and it's the only thing that covers the joint - would be sand. You have to import clay. Now, that's a joke in many farming places in the world, but if we wanted any clay, we'd have to bring it in and pay for the privilege.And the farm has been in [00:03:00] my, my responsibility for about 25 years now, pretty close to that. And the sheep, or those of them left because the coyotes have been around for the first time in their casualty-making way... They're just out here, I'm facing the field where they're milling around.And it's the very, very beginnings of the long cooling into cold, into frigid, which is our lot in this northern part of the hemisphere, even though it's still August, but it's clear that things have changed. And then, we're on a top of a little hill, which was the first place that I think that we may have convened a School here.It was a tipi, which is really worked very well considering we didn't live here, so we could put it up and put it down in the same weekend. [00:04:00] And right on this very hill, we were, in the early days, and we've replaced that tipi with another kind of wooden structure. A lot more wood in this one.This has been known as "The Teaching Hall" or "The Great Hall," or "The Hall" or "The Money Pit, as it was known for a little while, but it actually worked out pretty well. And it was I mean, people who've come from Scandinavia are knocked out by the kind of old-style, old-world visitation that the place seems to be to them.And I'd never really been before I had the idea what this should look like, but I just went from a kind of ancestral memory that was knocking about, which is a little different than your preferences, you know. You have different kinds of preferences you pass through stylistically through your life, but the ones that lay claim to you are the ones that are not interested in your [00:05:00] preferences. They're interested in your kind of inheritance and your lineage.So I'm more or less from the northern climes of Northern Europe, and so the place looks that way and I was lucky enough to still have my carving tools from the old days. And I've carved most of the beams and most of the posts that keep the place upright with a sort of sequence of beasts and dragons and ne'er-do-wells and very, very few humans, I think two, maybe, in the whole joint. Something like that. And then, mostly what festoons a deeply running human life is depicted here. And there's all kinds of stories, which I've never really sat down and spoken to at great length with anybody, but they're here.And I do deeply favour the idea that one day [00:06:00] somebody will stumble into this field, and I suppose, upon the remains of where we sit right now, and wonder "What the hell got into somebody?" That they made this mountain of timber moldering away, and that for a while what must have been, and when they finally find the footprint of, you know, its original dimensions and sort of do the wild math and what must have been going on in this sandy field, a million miles in away from its home.And wherever I am at that time, I'll be wondering the same thing.Audience: Hmm.Stephen: "What went on there?" Even though I was here for almost all of it. So, this was the home of the Orphan Wisdom School for more than a decade and still is the home of the Orphan Wisdom School, even if it's in advance, or in retreat [00:07:00] or in its doldrums. We'll see.And many things besides, we've had weddings in here, which is wherein I discovered "old-order matrimony," as I've come to call it, was having its way with me in the same way that the design of the place did. And it's also a grainery for our storage of corn. Keep it up off the ground and out of the hands of the varmints, you know, for a while.Well that's the beginning.Chris: Hmm. Hmm. Thank you Stephen.Stephen: Mm-hmm.Chris: You were mentioning the tipi where the school began. I remember sleeping in there the first time I came here. Never would I have thought for a million years that I'd be sitting here with you.Stephen: It's wild, isn't it?Chris: 12 years later.?: Yeah.Chris: And so next, I'd like to do my best in part over the course of the next perhaps hour or two to congratulate you on the release of [00:08:00] your new book, Matrimony: Ritual, Culture, and the Heart's Work.Stephen: Thank you.Chris: Mm-hmm. I'm grateful to say like many others that I've received a copy and have lent my eyes to your good words, and what is really an incredible achievement.For those who haven't had a chance to lay their eyes on it just yet, I'm wondering if you could let us in on why you wrote a book about matrimony in our time and where it stands a week out from its publication.Stephen: Well, maybe the answer begins with the question, "why did you write a book, having done so before?" And you would imagine that the stuff that goes into writing a book, you'd think that the author has hopes for some kind of redemptive, redeeming outcome, some kind of superlative that drops out the back end of the enterprise.And you know, this is [00:09:00] the seventh I've written. And I would have to say that's not really how it goes, and you don't really know what becomes of what you've written, even with the kind people who do respond, and the odd non-monetary prize that comes your way, which Die Wise gamed that.But I suppose, I wrote, at all partly to see what was there. You know, I had done these weddings and I was a little bit loathe to let go, to let the weddings turn entirely into something historical, something that was past, even though I probably sensed pretty clearly that I was at the end of my willingness to subject myself to the slings and arrows that came along with the enterprise, but it's a sweet sorrow, or there's a [00:10:00] wonder that goes along with the tangle of it all. And so, I wrote to find out what happened, as strange as that might sound to you. You can say, "well, you were there, you kind of knew what happened." But yes, I was witness to the thing, but there's the act of writing a book gives you the opportunity to sort of wonder in three-dimensions and well, the other thing I should say is I was naive and figured that the outfit who had published the, more or less prior two books to this one, would kind of inevitably be drawn to the fact that same guy. Basically, same voice, new articulation. And I was dumbfounded to find out that they weren't. And so, it's sort of smarted, you know?And I think what I did was I just set the whole [00:11:00] enterprise aside, partly to contend with the the depths of the disappointment in that regard, and also not wanting to get into the terrible fray of having to parse or paraphrase the book in some kind of elevator pitch-style to see if anybody else wanted to look at it. You know, such as my touchy sense of nobility sometimes, you know, that I just rather not be involved in the snarl of the marketplace any longer.So, I withdrew and I just set it aside but it wasn't that content to be set, set aside. And you know, to the book's credit, it bothered me every once in a while. It wasn't a book at the point where I was actually trying to engineer it, you know, and, and give it some kind of structure. I had piles of paper on the floor representing the allegation of chapters, trying to figure out what the relationship was [00:12:00] between any of these things.What conceivably should come before what. What the names of any of these things might be. Did they have an identity? Was I just imposing it? And all of that stuff I was going through at the same time as I was contending with a kind of reversal in fortune, personally. And so in part, it was a bit of a life raft to give me something to work on that I wouldn't have to research or dig around in the backyard for it and give me some sort of self-administered occupation for a while.Finally, I think there's a parallel with the Die Wise book, in that when it came to Die Wise, I came up with what I came up with largely because, in their absolute darkest, most unpromising hours, an awful lot of dying people, all of whom are dead now, [00:13:00] let me in on some sort of breach in the, the house of their lives.And I did feel that I had some obligation to them long-term, and that part of that obligation turned into writing Die Wise and touring and talking about that stuff for years and years, and making a real fuss as if I'd met them all, as if what happened is really true. Not just factually accurate, but deeply, abidingly, mandatorily true.So, although it may be the situation doesn't sound as extreme, but the truth is, when a number of younger - than me - people came to me and asked me to do their weddings, I, over the kind of medium-term thereafter, felt a not dissimilar obligation that the events that ensued from all of that not [00:14:00] be entrusted entirely to those relatively few people who attended. You know, you can call them "an audience," although I hope I changed that. Or you could call them "witnesses," which I hope I made them that.And see to it that there could be, not the authorized or official version of what happened, but to the view from here, so to speak, which is, as I sit where I am in the hall right now, I can look at the spot where I conducted much of this when I wasn't sacheting up and down the middle aisle where the trestle tables now are.And I wanted to give a kind of concerted voice to that enterprise. And I say "concerted voice" to give you a feel for the fact that I don't think this is a really an artifact. It's not a record. It's a exhortation that employs the things that happened to suggest that even though it is the way it is [00:15:00] ritually, impoverished as it is in our time and place, it has been otherwise within recoverable time and history. It has.And if that's true, and it is, then it seems to me at least is true that it could be otherwise again. And so, I made a fuss and I made a case based on that conviction.There's probably other reasons I can't think of right now. Oh, being not 25 anymore, and not having that many more books in me, the kind of wear and tear on your psyche of imposing order on the ramble, which is your recollection, which has only so many visitations available in it. Right? You can only do that so many times, I think. And I'm not a born writing person, you know, I come to it maniacally when I [00:16:00] do, and then when it's done, I don't linger over it so much.So then, when it's time to talk about it, I actually have to have a look, because the act of writing it is not the act of reading it. The act of writing is a huge delivery and deliverance at the same time. It's a huge gestation. And you can't do that to yourself, you know, over and over again, but you can take some chances, and look the thing in the eye. So, and I think some people who are there, they're kind of well-intended amongst them, will recognize themselves in the details of the book, beyond "this is what happened and so on." You know, they'll recognize themselves in the advocacy that's there, and the exhortations that are there, and the [00:17:00] case-making that I made and, and probably the praying because there's a good degree of prayerfulness in there, too.That's why.Chris: Thank you. bless this new one in the world. And what's the sense for you?Stephen: Oh, yes.Chris: It being a one-week old newborn. How's that landing in your days?Stephen: Well, it's still damp, you know. It's still squeaky, squeaky and damp. It's walking around like a newborn primate, you know, kind of swaying in the breeze and listening to port or to starboard according to whatever's going on.I don't know that it's so very self-conscious in the best sense of that term, yet. Even though I recorded the audio version, I don't think [00:18:00] it's my voice is found every nook and cranny at this point, yet. So, it's kind of new. It's not "news," but it is new to me, you know, and it's very early in terms of anybody responding to it.I mean, nobody around me has really taken me aside and say, "look, now I want to tell you about this book you wrote." It hasn't happened, and we'll see if it does, but I've done a few events on the other side of the ocean and hear so far, very few, maybe handful of interviews. And those are wonderful opportunities to hear something of what you came up with mismanaged by others, you know, misapprehend, you could say by others.No problem. I mean, it's absolutely no problem. And if you don't want that to happen, don't talk, don't write anything down. So, I don't mind a bit, you know, and the chances are very good that it'll turn into things I didn't have in mind [00:19:00] as people take it up, and regard their own weddings and marriages and plans and schemes and fears and, you know, family mishigas and all the rest of it through this particular lens, you know. They may pick up a pen or a computer (it's an odd expression, "pick up a computer"), and be in touch with me and let me know. "Yeah, that was, we tried it" or whatever they're going to do, because, I mean, maybe Die Wise provided a bit of an inkling of how one might be able to proceed otherwise in their dying time or in their families or their loved ones dying time.This is the book that most readily lends itself to people translating into something they could actually do, without a huge kind of psychic revolution or revolt stirring in them, at least not initially. This is as close as I come, probably, to writing a sequence of things [00:20:00] that could be considered "add-ons" to what people are already thinking about, that I don't force everybody else outta the house in order to make room for the ideas that are in the book. That may happen, anyway, but it wasn't really the intent. The intent was to say, you know, we are in those days when we're insanely preoccupied with the notion of a special event. We are on the receiving end of a considerable number of shards showing up without any notion really about what these shards remember or are memories of. And that's the principle contention I think that runs down the spine of the book, is that when we undertake matrimony, however indelicately, however by rote, you know, however mindlessly we may do it, [00:21:00] inadvertently, we call upon those shards nonetheless.And they're pretty unspectacular if you don't think about them very deeply, like the rice or confetti, like the aisle, like the procession up the aisle, like the giving away of someone, like the seating arrangement, like the spectacle seating arrangement rather than the ritual seating arrangement.And I mean, there's a fistful of them. And they're around and scholars aside maybe, nobody knows why they do them. Everybody just knows, "this is what a wedding is," but nobody knows why. And because nobody knows why, nobody really seems to know what a wedding is for, although they do proceed like they would know a wedding if they saw one. So, I make this a question to be really wondered about, and the shards are a way in. They're the kind of [00:22:00] breadcrumb trail through the forest. They're the little bits of broken something, which if you begin to handle just three or four of them, and kind of fit them together, and find something of the original shape and inflection of the original vessel, kind of enunciates, begins to murmur in your hands, and from it you can begin to infer some three-dimensionality to the original shape. And from the sense of the shape, you get a set sense of contour, and from the sense of contour, you get a sense of scale or size. And from that you get a sense of purpose, or function, or design. And from that you get a sense of some kind of serious magisterial insight into some of the fundament of human being that was manifest in the "old-order matrimony," [00:23:00] as I came to call it.So, who wouldn't wanna read that book?Chris: Mm-hmm.Thank you. Mm-hmm. Thank you, Stephen. Yeah. It reminds me, just before coming up here, maybe two weeks ago, I was in attending a wedding. And there was a host or mc, and initially just given what I was hearing over the microphone, it was hard to tell if he was hired or family or friends. And it turned out he was, in fact, a friend of the groom. And throughout the night he proceeded to take up that role as a kind of comedian.Audience: Mm-hmm.Chris: This was the idea, I guess. Mm-hmm. And he was buzzing and mumbling and swearing into the microphone, [00:24:00] and then finally minimizing the only remnant of traditional culture that showed up in the wedding. And his thing was, okay, so when can we get to the part where it's boom, boom, boom, right. And shot, shot, shot, whatever.Stephen: Right.Chris: There was so much that came up in my memories in part because I worked about a decade in Toronto in the wedding industry.Mm-hmm. Hospitality industry. Maybe a contradiction in terms, there. And there was one moment that really kind of summed it up. I kept coming back to this reading the book because it was everything that you wrote seemed to not only antithetical to this moment, but also an antidote.Anyways, it was in North Toronto and the [00:25:00] owner of the venue - it was a kind of movie theatre turned event venue - and there was a couple who was eventually going to get married there. They came in to do their tasting menu to see what they wanted to put on the menu for the dinner, for their wedding.And the owner was kind of this mafioso type. And he comes in and he sees them and he walks over and he says, "so, you're gonna get married at my wedding factory."Audience: Mm-hmm.Chris: In all sincerity.Stephen: Mm-hmm.Chris: Right.Without skipping a beat. Could you imagine?Stephen: Yeah.I could. I sure could.Chris: Yeah. Yeah.Stephen: I mean, don't forget, if these people weren't doing what the people wanted, they'd be outta business.Audience: Mm-hmm.Stephen: No, that's the thing. This is aiding and abetting. This is sleeping with the enemy, stylistically-speaking. [00:26:00] The fact that people "settle" (that's the term I would use for it), settle for this, the idea being that this somehow constitutes the most honest and authentic through line available to us is just jaw dropping. When you consider what allegedly this thing is supposed to be for. I mean, maybe we'll get into this, but I'll just leave this as a question for now. What is that moment allegedly doing?Not, what are the people in it allegedly doing? The moment itself, what is it? How is it different from us sitting here now talking about it? And how is it different from the gory frigging jet-fuelled aftermath of excess. And how's it different from the cursing alleged master of ceremonies? How can you [00:27:00] tell none of those things belong to this thing?And why do you have such a hard time imagining what doesAudience: Hmm mmChris: Well that leads me to my next question.Stephen: Ah, you're welcome.Chris: So, I've pulled a number of quotes from the book to read from over the course of the interview. And this one for anyone who's listening is on page 150. And you write Stephen,"Spiritually-speaking, most of the weddings in our corner of the world are endogamous affairs, inward-looking. What is, to me, most unnerving is that they can be spiritually-incestuous. The withering of psychic difference between people is the program of globalization. It is in the architecture of most things partaking of the internet, and it is in the homogeneity of our matrimony. [00:28:00] It is this very incestuous that matrimony was once crafted and entered into to avoid and subvert. Now, it grinds upon our differences until they are details.And so, this paragraph reminded me of a time in my youth when I seemed to be meeting couples who very eerily looked like each other. No blood or extended kin relation whatsoever, and yet they had very similar faces. And so as I get older, this kind of face fidelity aside, I continue to notice that people looking for companionship tend to base their search on similitude, on shared interests, customs, experiences, shared anything and everything. This, specifically, in opposition to those on the other side of the aisle or spectrum, to difference or divergence. And so, opposites don't attract anymore. I'm curious what you think this psychic [00:29:00] withering does to an achieve understanding of matrimony.Stephen: Well, I mean, let's wonder what it does to us, generally, first before we get to matrimony, let's say. It demonizes. Maybe that's too strong, but it certainly reconstitutes difference as some kind of affliction, some kind of not quite good enough, some kind of something that has to be overcome or overwhelmed on the road to, to what? On the road to sameness? So, if that's the goal, then are all of the differences between us, aberrations of some kind, if that's the goal? If that's the goal, are all the [00:30:00] differences between us, not God-given, but humanly misconstrued or worse? Humanly wrought? Do the differences between us conceivably then belong at all? Or is the principle object of the entire endeavor to marry yourself, trying to put up with the vague differences that the other person represents to you?I mean, I not very jokingly said years ago, that I coined a phrase that went something like "the compromise of infinity, which is other people." What does that mean? "The compromise of infinity, which is other people." Not to mention it's a pretty nice T-shirt. But what I meant by the [00:31:00] phrase is this: when you demonize difference in this fashion or when you go the other direction and lionize sameness, then one of the things that happens is that compromise becomes demonized, too. Compromise, by definition, is something you never should have done, right? Compromise is how much you surrender of yourself in order to get by. That's what all these things become. And before you know it, you're just beaten about the head and shoulders about "codependence" and you know, not being "true to yourself" as if being true to yourself is some kind of magic.I mean, the notion that "yourself is the best part of you" is just hilarious. I mean, when you think about it, like who's running amuck if yourself is what you're supposed to be? I ask you. Like, who's [00:32:00] doing the harm? Who's going mental if the self is such a good idea? So, of course, I'm maintaining here that I'm not persuaded that there is such a thing.I think it's a momentary lapse in judgment to have a self and to stick to it. That's the point I'm really making to kind of reify it until it turns ossified and dusty and bizarrely adamant like that estranged relative that lives in the basement of your house. Bizarrely, foreignly adamant, right? Like the house guest who just won't f**k off kind of thing.Okay, so "to thine own self be true," is it? Well, try being true to somebody else's self for ten minutes. Try that. [00:33:00] That's good at exercise for matrimony - being true to somebody else's self. You'll discover that their selves are not made in heaven, either. Either. I underscore it - either. I've completely lost track of the question you asked me.Chris: What are the consequences of the sameness on this anti-cultural sameness, and the program of it for an achieved understanding of matrimony.Stephen: Thank you. Well, I will fess up right now. I do so in the book. That's a terrible phrase. I swear I'd never say such a thing. "In my book... I say the following," but in this case, it's true. I did say this. I realized during the writing of it that I had made a tremendous tactical error in the convening of the event as I did it over the years, [00:34:00] and this is what it came to.I was very persuaded at the time of the story that appears in the chapter called "Salt and Indigo" in the book. I was very, very persuaded. I mean, listen, I made up the story (for what it's worth), okay, but I didn't make it up out of nothing. I made it up out of a kind of tribal memory that wouldn't quite let go.And in it, I was basically saying, here's these two tribes known principally for what they trade in and what they love most emphatically. They turn out to be the same thing. And I describe a circumstance in which they exchange things in a trade scenario, not a commerce scenario. And I'm using the chapter basically to make the case that matrimony's architecture derives in large measure from the sacraments of trade as manifest in that story. [00:35:00] Okay. And this is gonna sound obvious, but the fundamental requirement of the whole conceit that I came up with is that there are two tribes. Well, I thought to myself, "of course, there's always two tribes" at the time. And the two tribe-ness is reflected in when you come to the wedding site, you're typically asked (I hope you're still asked) " Are you family or friend of the groom or friend of the bride?" And you're seated "accordingly," right? That's the nominal, vestigial shard of this old tribal affiliation, that people came from over the rise, basically unknown to each other, to arrive at the kind of no man's land of matrimony, and proceeded accordingly. So, I put these things into motion in this very room and I sat people accordingly facing each other, not facing the alleged front of the room. [00:36:00] And of course, man, nobody knew where to look, because you raised your eyes and s**t. There's just humans across from you, just scads of them who you don't freaking know. And there's something about doing that to North Americas that just throws them. So, they're just looking at each other and then looking away, and looking at each other and looking away, and wondering what they're doing here and what it's for. And I'm going back and forth for three hours, orienting them as to what is is coming.Okay, so what's the miscalculation that I make? The miscalculation I made was assuming that by virtue of the seating arrangement, by virtue of me reminding them of the salt and indigo times, by virtue of the fact that they had a kind of allegiance of some sort or another to the people who are, for the moment, betrothed, that those distinctions and those affiliations together would congeal them, and constitute a [00:37:00] kind of tribal affiliation that they would intuitively be drawn towards as you would be drawn to heat on a cold winter's night.Only to discover, as I put the thing into motion that I was completely wrong about everything I just told you about. The nature of my error was this, virtually all of those people on one side of the room were fundamentally of the same tribe as the people on the other side of the room, apropos of your question, you see. They were card carrying members of the gray dominant culture of North America. Wow. The bleached, kind of amorphous, kind of rootless, ancestor-free... even regardless of whether their people came over in the last generation from the alleged old country. It doesn't really claim them.[00:38:00]There were two tribes, but I was wrong about who they were. That was one tribe. Virtually everybody sitting in the room was one tribe.So, who's the other tribe? Answer is: me and the four or five people who were in on the structural delivery of this endeavour with me. We were the other tribe.We didn't stand a chance, you see?And I didn't pick up on that, and I didn't cast it accordingly and employ that, instead. I employed the conceit that I insisted was manifest and mobilized in the thing, instead of the manifest dilemma, which is that everybody who came knew what a wedding was, and me and four or five other people were yet to know if this could be one. That was the tribal difference, if you [00:39:00] will.So, it was kind of invisible, wasn't it? Even to me at the time. Or, I say, maybe especially to me at the time. And so, things often went the way they went, which was for however much fascination and willingness to consider that there might have been in the room, there was quite a bit more either flat affect and kind of lack of real fascination, or curiosity, or sometimes downright hostility and pushback. Yeah.So, all of that comes from the fact that I didn't credit as thoroughly as I should have done, the persistence in Anglo-North America of a kind of generic sameness that turned out to be what most people came here ancestrally to become. "Starting again" is recipe for culture [00:40:00] loss of a catastrophic order. The fantasy of starting again. Right?And we've talked about that in your podcast, and you and I have talked about it privately, apropos of your own family and everybody's sitting in this room knows what I'm talking about. And when does this show up? Does it show up, oh, when you're walking down the street? Does it show up when you're on the mountaintop? Does it show up in your peak experiences? And the answer is "maybe." It probably shows up most emphatically in those times when you have a feeling that something special is supposed to be so, and all you can get from the "supposed to" is the allegation of specialness.Audience: Mm-hmm.Stephen: And then, you look around in the context of matrimony and you see a kind of febral, kind of strained, the famous bridezilla stuff, all of that stuff. [00:41:00] You saw it in the hospitality industry, no doubt. You know, the kind of mania for perfection, as if perfection constitutes culture. Right? With every detail checked off in the checkbox, that's culture. You know, as if everything goes off without a hitch and there's no guffaws. And in fact, anybody could reasonably make the case, "Where do you think culture appears when the script finally goes f*****g sideways?" That's when. And when you find out what you're capable of, ceremonially.And generally speaking, I think most people discovered that their ceremonial illiteracy bordered on the bottomless.That's when you find out. Hmm.Chris: Wow.Stephen: Yeah. And that's why people, you know, in speech time, they reach in there and get that piece of paper, and just look at it. Mm-hmm. They don't even look up, terrified that they're gonna go off script for a minute as [00:42:00] if the Gods of Matrimony are a scripted proposition.Chris: Mm-hmm. Yeah. Thank you for sharing that with us, that degree of deep reflection and humility that I'm sure comes with it.Stephen: Mea Culpa, baby. Yeah, I was, I got that one totally wrong. Mm-hmm. And I didn't know it at the time. Meanwhile, like, how much can you transgress and have the consequences of doing so like spill out across the floor like a broken thermometer's mercury and not wise up.But of course, I was as driven as anybody. I was as driven to see if I could come through with what I promised to do the year before. And keeping your promise can make you into a maniac.Audience: Hmm hmm.Chris: But I imagine that, you [00:43:00] know, you wouldn't have been able to see that even years later if you didn't say yes in the first place.Stephen: Oh, yeah. Yeah. And I wouldn't have been able to make the errors.Chris: Right.Stephen: Right. Yeah. I mean, as errors go, this is not a mortal sin. Right, right. And you could chalk it up to being a legitimate miscalculation. Well, so? All I'm saying is, it turns out I was there too, and it turns out, even though I was allegedly the circus master of the enterprise, I wasn't free and clear of the things we were all contending with, the kind of mortality and sort of cultural ricketiness that were all heirs to. That's how I translated it, as it turns out.So, PS there was a moment, [00:44:00] which I don't remember which setting it was now, but there was a moment when the "maybe we'll see if she becomes a bride" bride's mother slid up to me during the course of the proceedings, and in a kind of stage whisper more or less hissed me as follows."Is this a real wedding?"I mean, that's not a question. Not in that setting, obviously not. That is an accusation. Right. And a withering one at that. And there was a tremendous amount of throw-down involved.So, was it? I mean, what we do know is that she did not go to any of the weddings [00:45:00] that she was thinking of at the time, and go to the front of the room where the celebrant is austerely standing there with the book, or the script, or the well-intentioned, or the self-penned vows and never hissed at him or her, "is this a real wedding?"Never once did she do that. We know that.Right.And I think we know why. But she was fairly persuaded she knew what a real wedding was. And all she was really persuaded by was the poverty of the weddings that she'd attended before that one. Well, I was as informed in that respect as she was, wasn't I? I just probably hadn't gone to as many reprobate weddings as she had, so she had more to deal with than I did, even though I was in the position of the line of fire.And I didn't respond too well to the question, I have to say. At the moment, I was rather combative. But I mean, you try to do [00:46:00] what I tried to do and not have a degree of fierceness to go along with your discernment, you know, just to see if you can drag this carcass across the threshold. Anyway, that happened too.Chris: Wow. Yeah. Dominant culture of North America.Stephen: Heard of it.Chris: Yeah. Well, in Matrimony, there's quite a bit in which you write about hospitality and radical hospitality. And I wanted to move in that direction a little bit, because in terms of these kind of marketplace rituals or ceremonies that you were mentioning you know, it's something that we might wonder, I think, as you have, how did it come to be this [00:47:00] way?And so I'd like to, if I can once again, quote from matrimony in which you speak to the etymology of hospitality. And so for those interested on page 88,"the word hospitality comes from hospitaller, meaning 'one who cares for the afflicted, the infirm, the needy.' There's that thread of our misgivings about being on the receiving end of hospitality. Pull on it. For the written history of the word, at least, it has meant, 'being on the receiving end of a kind of care you'd rather not need.'"End quote.Stephen: That's so great. I mean, before you go on with the quote. It's so great to know that the word, unexamined, just kind of leaks upside, doesn't it? Hospitality, I mean, nobody goes "Hospitality, ew." [00:48:00] And then, if you just quietly do the obvious math to yourself, there's so much awkwardness around hospitality.This awkwardness must have an origin, have a home. There must be some misgiving that goes along with the giving of hospitality, mustn't there be? How else to understand where that kind of ickiness is to be found. Right? And it turns out that the etymology is giving you the beginnings of a way of figuring it out what it is that you're on the receiving end of - a kind of succor that you wish you didn't need, which is why it's the root word for "hospital."Chris: Hmm hmm. Wow.Audience: Hmm.Chris: May I repeat that sentence please? Once more."For the written history of the word, at least, it has meant, [00:49:00] 'being on the receiving end of a kind of care you'd rather not need.'"And so this last part hits home for me as I imagine it does for many.And it feels like the orthodoxy of hospitality in our time is one based not only in transaction, but in debt. And if you offer hospitality to me, then I owe you hospitality.Stephen: Right.Chris: I'm indebted to you. And we are taught, in our time, that the worst thing to be in is in debt.Stephen: Right?Chris: And so people refuse both the desire to give as well as the learning skill of receiving. And this is continuing on page 88 now."But there's mystery afoot with this word. In its old Latin form, hospice meant both 'host' and 'guest.'"Stephen: Amazing. One. Either one, This is absolutely amazing. We're fairly sure that there's a [00:50:00] acres of difference between the giver of hospitality and the receiver that the repertoire is entirely different, that the skew between them is almost insurmountable, that they're not interchangeable in any way. But the history of the word immediately says, "really?" The history of the word, without question, says that "host" and "guest" are virtually the same, sitting in different places, being different people, more or less joined at the hip. I'll say more, but you go ahead with what you were gonna do. Sure.Chris: "In it's proto Indo-European origins, hospitality and hospice is a compound word: gosh + pot. And it meant something like [00:51:00] 'stranger/guest/host + powerful Lord.'It is amazing to me that ancestrally, the old word for guest, host, and stranger were all the same word. Potent ceremonial business, this is. In those days, the server and the serve were partners in something mysterious. This could be confusing, but only if you think of guest, host, and stranger as fixed identities.If you think of them as functions, as verbs, the confusion softens and begins to clear. The word hospice in its ancient root is telling us that each of the people gathered together in hospitality is bound to the others by formal etiquette, yes, but the bond is transacted through a subtle scheme of graces.Hospitality, it tells us, is a web of longing and belonging that binds people for a time, some hithereto unknown to each other is a clutch of mutually-binding elegances, you could say. In its ancient practice, [00:52:00] hospitality was a covenant. According to that accord, however we were with each other. That was how the Gods would be with us. We learn our hospitality by being on the receiving end of Godly administration. That's what giving thanks for members. We proceed with our kin in imitation of that example and in gratitude for it."Mm-hmm.And so today, among "secular" people, with the Gods ignored, this old-time hospitality seems endangered, if not fugitive. I'm curious how you imagine that this rupture arose, the ones that separated and commercialized the radical relationships between hosts and guests, that turned them from verbs to nouns and something like strangers to marketplace functions.[00:53:00]Stephen: Well, of course this is a huge question you've asked, and I'll see if I can unhuge it a bit.Chris: Uhhuh.Stephen: Let's go right to the heart of what happened. Just no preliminaries, just right to it.So, to underscore again, the beauty of the etymology. I've told you over and over again, the words will not fail you. And this is just a shining example, isn't it? That the fraternization is a matter of ceremonial alacrity that the affiliation between host and guest, which makes them partners in something, that something is the [00:54:00] evocation of a third thing that's neither one of them. It's the thing they've lent themselves to by virtue of submitting to being either a host or a guest. One.Two. You could say that in circumstances of high culture or highly-functioning culture, one of the principle attributes of that culture is that the fundament of its understanding, is that only with the advent of the stranger in their midst that the best of them comes forward.Okay, follow that. Yeah.So, this is a little counterintuitive for those of us who don't come from such places. We imagine that the advent of strangers in the midst of the people I'm describing would be an occasion where people hide their [00:55:00] best stuff away until the stranger disappears, and upon the disappearance of the stranger, the good stuff comes out again.You know?So, I'm just remembering just now, there's a moment in the New Testament where Jesus says something about the best wine and he's coming from exactly this page that we're talking about - not the page in the book, but this understanding. He said, you know, "serve your best wine first," unlike the standard, that prevails, right?So again, what a stranger does in real culture is call upon the cultural treasure of the host's culture, and provides the opportunity for that to come forward, right? By which you can understand... Let's say for simplicity's sake, there's two kinds of hospitality. There's probably all kinds of gradations, [00:56:00] but for the purposes of responding to what you've asked, there's two.One of them is based on kinship. Okay? So, family meal. So, everybody knows whose place is whose around the table, or it doesn't matter - you sit wherever you want. Or, when we're together, we speak shorthand. That's the shorthand of familiarity and affinity, right?Everybody knows what everybody's talking about. A lot of things get half-said or less, isn't it? And there's a certain fineness, isn't it? That comes with that kind of affinity. Of course, there is, and I'm not diminishing it at all. I'm just characterizing it as being of a certain frequency or calibre or charge. And the charge is that it trades on familiarity. It requires that. There's that kind of hospitality."Oh, sit wherever you want."Remember this one?[00:57:00]"We don't stand on ceremony here.""Oh, you're one of the family now." I just got here. What, what?But, of course, you can hear in the protestations the understanding, in that circumstance, that formality is an enemy to feeling good in this moment, isn't it? It feels stiff and starched and uncalled for or worse.It feels imported from elsewhere. It doesn't feel friendly. So, I'm giving you now beginnings of a differentiation between how cultures who really function as cultures understand what it means to be hospitable and what often prevails today, trading is a kind of low-grade warfare conducted against the strangeness of the stranger.The whole purpose of treating somebody like their family is to mitigate, and finally neutralize their [00:58:00] strangeness, so that for the purposes of the few hours in front of us all, there are no strangers here. Right? Okay.Then there's another kind, and intuitively you can feel what I'm saying. You've been there, you know exactly what I mean.There's another kind of circumstance where the etiquette that prevails is almost more emphatic, more tangible to you than the familiar one. That's the one where your mother or your weird aunt or whoever she might be, brings out certain kind of stuff that doesn't come out every day. And maybe you sit in a room that you don't often sit in. And maybe what gets cooked is stuff you haven't seen in a long time. And some part of you might be thinking, "What the hell is all this about?" And the answer is: it's about that guy in the [00:59:00] corner that you don't know.And your own ancestral culture told acres of stories whose central purpose was to convey to outsiders their understanding of what hospitality was. That is fundamentally what The Iliad and The Odyssey are often returning to and returning to and returning to.They even had a word for the ending of the formal hospitality that accrued, that arose around the care and treatment of strangers. It was called pomp or pompe, from which we get the word "pompous." And you think about what the word "pompous" means today.It means "nose in the air," doesn't it? Mm-hmm. It means "thinks really highly of oneself," isn't it? And it means "useless, encumbering, kind of [01:00:00] artificial kind of going through the motions stuff with a kind of aggrandizement for fun." That's what "pompous" means. Well, the people who gave us the word didn't mean that at all. This word was the word they used to describe the particular moment of hospitality when it was time for the stranger to leave.And when it was mutually acknowledged that the time for hospitality has come to an end, and the final act of hospitality is to accompany the stranger out of the house, out of the compound, out into the street, and provision them accordingly, and wish them well, and as is oftentimes practiced around here, standing in the street and waving them long after they disappear from view.This is pompous. This is what it actually means. Pretty frigging cool when you get corrected once in a while, isn't it? [01:01:00] Yeah.So, as I said, to be simplistic about it, there's at least a couple of kinds, and one of them treasures the advent of the stranger, understanding it to be the detonation point for the most elegant part of us to come forward.Now, those of us who don't come from such a place, we're just bamboozled and Shanghai'ed by the notion of formality, which we kind of eschew. You don't like formality when it comes to celebration, as if these two things are hostile, one to the other. But I'd like you to consider the real possibility that formality is grace under pressure, and that formality is there to give you a repertoire of response that rescues you from the gross limitations of your autobiography.[01:02:00]Next question. I mean, that's the beginning.Chris: Absolutely. Absolutely. Mm-hmm. Thank you once again, Stephen. So alongside the term or concept of "pompe," in which the the guest or stranger was led out of the house or to the entrance of the village, there was also the consideration around the enforcement of hospitality, which you write about in the book. And you write that"the enforcement of hospitality runs the palpable risk of violating or undoing the cultural value it is there to advocate for. Forcing people to share their good fortune with the less fortunate stretches, to the point of undoing the generosity of spirit that the culture holds dear. Enforcement of hospitality is a sign of the eclipse of hospitality, typically spawned by insecurity, contracted self-definition, and the darkening of the [01:03:00] stranger at the door.Instead, such places and times are more likely to encourage the practice of hospitality in subtle generous ways, often by generously treating the ungenerous."And so there seems to be a need for limits placed on hospitality, in terms of the "pompe," the maximum three days in which a stranger can be given hospitality, and concurrently a need to resist enforcing hospitality. This seems like a kind of high-wire act that hospitable cultures have to balance in order to recognize and realize an honorable way of being with a stranger. And so I'm wondering if you could speak to the possibility of how these limits might be practiced without being enforced. What might that look like in a culture that engages with, with such limits, but without prohibitions?Stephen: Mm-hmm. That's a very good question. [01:04:00] Well, I think your previous question was what happened? I think, in a nutshell, and I didn't really answer that, so maybe see how I can use this question to answer the one that you asked before: what happened? So, there's no doubt in my mind that something happened that it's kind of demonstrable, if only with the benefit of hindsight.Audience: Right.Stephen: Or we can feel our way around the edges of the absence of the goneness of that thing that gives us some feel for the original shape of that thing.So you could say I'm trafficking in "ideals," here, and after a fashion, maybe, yeah. But the notion of "ideals," when it's used in this slanderous way suggests that "it was never like that."Chris: Mm-hmm.Stephen: And I suggest to you it's been like that in a lot of places, and there's a lot of places where it's still like that, although globalization [01:05:00] may be the coup de grâce performed upon this capacity. Okay. But anyway.Okay. So what happened? Well, you see in the circumstance that I described, apropos of the stranger, the stranger is in on it. The stranger's principle responsibility is to be the vector for this sort of grandiose generosity coming forward, and to experience that in a burdensome and unreciprocated fashion, until you realize that their willingness to do that is their reciprocity. Everybody doesn't get to do everything at once. You can't give and receive at the same time. You know what that's called? "Secret Santa at school," isn't it?That's where nobody owes nobody nothing at the end. That's what we're all after. I mean, one of your questions, you know, pointed to that, that there's a kind of, [01:06:00] what do you call that, teeter-totter balance between what people did for each other and what they received for each other. Right. And nobody feels slighted in any way, perfect balance, et cetera.Well, the circumstance here has nothing of the kind going with it. The circumstance we're describing now is one in which the hospitality is clearly unequal in terms of who's eating whose food, for example, in terms of the absolutely frustrated notion of reciprocity, that in fact you undo your end of the hospitality by trying to pay back, or give back, or pay at all, or break even, or not feel the burden of "God, you've been on the take for fricking hours here now." And if you really look in the face of the host, I mean, they're just getting started and you can't, you can't take it anymore.[01:07:00]So, one of the ways that we contend with this is through habits of speech. So, if somebody comes around with seconds. They say, "would you like a little more?"And you say, "I'm good. I'm good. I'm good." You see, "I'm good" is code for what? "F**k off." That's what it's code for. It's a little strong. It's a little strong. What I mean is, when "I'm good" comes to town, it means I don't need you and what you have. Good God, you're not there because you need it you knucklehead. You're there because they need it, because their culture needs an opportunity to remember itself. Right?Okay. So what happened? Because you're making it sound like a pretty good thing, really. Like who would say, "I think we've had enough of this hospitality thing, don't you? Let's try, oh, [01:08:00] keeping our s**t to ourselves. That sounds like a good alternative. Let's give it a week or two, see how it rolls." Never happened. Nobody decided to do this - this change, I don't think. I think the change happened, and sometime long after people realized that the change had had taken place. And it's very simple. The change, I think, went something like this.As long as the guest is in on it, there's a shared and mutually-held understanding that doesn't make them the same. It makes them to use the quote from the book "partners," okay, with different tasks to bring this thing to light, to make it so. What does that require? A mutually-held understanding in vivo as it's happening, what it is.Okay. [01:09:00] So, that the stranger who's not part of the host culture... sorry, let me say this differently.The culture of the stranger has made the culture of the host available to the stranger no matter how personally adept he or she may be at receiving. Did you follow that?Audience: A little.Stephen: Okay. Say it again?Audience: Yes, please.Stephen: Okay. The acculturation, the cultured sophistication of the stranger is at work in his or her strangerhood. Okay. He or she's not at home, but their cultural training helps them understand what their obligations are in terms of this arrangement we've been describing here.Okay, so I think the rupture takes place [01:10:00] when the culturation of one side or the other fails to make the other discernible to the one.One more time?When something happens whereby the acculturation of one of the partners makes the identity, the presence, and the valence of the other one untranslatable. Untranslatable.I could give you an example from what I call " the etiquette of trade," or the... what was the word? Not etiquette. What's the other word?Chris: The covenant?Stephen: Okay, " covenant of trade" we'll call it. So, imagine that people are sitting across from each other, two partners in a trade. Okay? [01:11:00] Imagine that they have one thing to sell or move or exchange and somebody has something else.How does this work? Not "what are the mechanics?" That can be another discussion, but, if this works, how does it work? Not "how does it happen?" How does it actually achieve what they're after? Maybe it's something like this.I have this pottery, and even though you're not a potter, but somebody in your extended family back home was, and you watched what they went through to make a fricking pot, okay?You watched how their hands seized up, because the clay leached all the moisture out of the hands. You distinctly remember that - how the old lady's hands looked cracked and worn, and so from the work of making vessels of hospitality, okay? [01:12:00] It doesn't matter that you didn't make it yourself. The point is you recognize in the item something we could call "cultural patrimony."You recognize the deep-runningness of the culture opposite you as manifest and embodied in this item for trade. Okay? So, the person doesn't have to "sell you" because your cultural sophistication makes this pot on the other side available to you for the deeply venerable thing that it is. Follow what I'm saying?Okay. So, you know what I'm gonna say next? When something happens, the items across from you cease to speak, cease to have their stories come along with them, cease to be available. There's something about your cultural atrophy that you project onto the [01:13:00] item that you don't recognize.You don't recognize it's valence, it's proprieties, it's value, it's deep-running worth and so on. Something happened, okay? And because you're not making your own stuff back home or any part of it. And so now, when you're in a circumstance like this and you're just trying to get this pot, but you know nothing about it, then the enterprise becomes, "Okay, so what do you have to part with to obtain the pot?"And the next thing is, you pretend you're not interested in obtaining the pot to obtain the pot. That becomes part of the deal. And then, the person on the making end feels the deep running slight of your disinterest, or your vague involvement in the proceedings, or maybe the worst: when it's not things you're going back and forth with, but there's a third thing called money, which nobody makes, [01:14:00] which you're not reminded of your grandma or anyone else's with the money. And then, money becomes the ghost of the original understanding of the cultural patrimony that sat between you. That's what happened, I'm fairly sure: the advent, the estrangement that comes with the stranger, instead of the opportunity to be your cultural best when the stranger comes.And then of course, it bleeds through all kinds of transactions beyond the "obvious material ones." So, it's a rupture in translatability, isn't it?Chris: You understand this to happen or have happened historically, culturally, et cetera, with matrimony as well?Stephen: Oh, absolutely. Yeah.Yeah. This is why, for example, things like the fetishization of virginity.Audience: Mm-hmm. [01:15:00]Stephen: I think it's traceable directly to what we're talking about. How so? Oh, this is a whole other long thing, but the very short version would be this.Do you really believe that through all of human history until the recent liberation, that people have forever fetishized the virginity of a young woman and jealously defended it, the "men" in particular, and that it became a commodity to trade back and forth in, and that it had to be prodded and poked at to determine its intactness? And this was deemed to be, you know, honourable behavior?Do you really think that's the people you come from, that they would've do that to the most cherished of their [01:16:00] own, barely pubescent girls? Come on now. I'm not saying it didn't happen and doesn't still happen. I'm not saying that. I'm saying, God almighty, something happened for that to be so.And I'm trying to allude to you now what I think took place. Then all of a sudden, the hymen takes the place of the pottery, doesn't it? And it becomes universally translatable. Doesn't it? It becomes a kind of a ghosted artifact of a culturally-intact time. It's as close as you can get.Hence, this allegation of its purity, or the association with purity, and so on. [01:17:00] I mean, there's lots to say, but that gives you a feel for what might have happened there.Chris: Thank you, Stephen. Thank you for being so generous with your considerations here.Stephen: You see why I had to write a book, eh?Audience: Mm-hmm.Stephen: There was too much bouncing around. Like I had to just keep track of my own thoughts on the matter.But can you imagine all of this at play in the year, oh, I don't know, 2022, trying to put into motion a redemptive passion play called "matrimony," with all of this at play? Not with all of this in my mind, but with all of this actually disfiguring the anticipation of the proceedings for the people who came.Can you imagine? Can you imagine trying to pull it off, and [01:18:00] contending overtly with all these things and trying to make room for them in a moment that's supposed to be allegedly - get ready for it - happy.I should have raised my rates on the first day, trying to pull that off.But anyway.Okay, you go now,Chris: Maybe now you'll have the opportunity.Stephen: No, man. No. I'm out of the running for that. "Pompe" has come and come and gone. Mm.Chris: So, in matrimony, Stephen, you write that"the brevity, the brevity of modern ceremonies is really there to make sure that nothing happens, nothing of substance, nothing of consequence, no alchemy, no mystery, no crazy other world stuff. That overreach there in its scripted heart tells me that deep in the rayon-wrapped bosom of that special day, the modern wedding is scared [01:19:00] silly of something happening. That's because it has an ages-old abandoned memory of a time when a wedding was a place where the Gods came around, where human testing and trying and making was at hand, when the dead lingered in the wings awaiting their turn to testify and inveigh."Gorgeous. Gorgeous.Audience: Mm-hmm.Chris: And so I'm curious ifStephen: "Rayon-wrapped bosom." That's not, that's not shabby.Chris: "Rayon-wrapped bosom of that special day." Yeah.So, I'm curious do you think the more-than-human world practices matrimony, and if so, what, if anything, might you have learned about matrimony from the more-than-human world?Stephen: I would say the reverse. I would say, we practice the more-than-human world in matrimony, not that the more-than-human world practices matrimony. We practice them, [01:20:00] matrimonially.Next. Okay. Or no? I just gonna say that, that's pretty good.Well, where do we get our best stuff from? Let's just wonder that. Do we get our best stuff from being our best? Well, where does that come from? And this is a bit of a barbershop mirrors situation here, isn't it? To, to back, back, back, back.If you're thinking of time, you can kind of get lost in that generation before, or before, before, before. And it starts to sound like one of them biblical genealogies. But if you think of it as sort of the flash point of multiple presences, if you think of it that way, then you come to [01:21:00] credit the real possibility that your best stuff comes from you being remembered by those who came before you.Audience: Hmm.Stephen: Now just let that sit for a second, because what I just said is logically-incompatible.Okay? You're being remembered by people who came before you. That's not supposed to work. It doesn't work that way. Right?"Anticipated," maybe, but "remembered?" How? Well, if you credit the possibility of multiple beginnings, that's how. Okay. I'm saying that your best stuff, your best thoughts, not the most noble necessarily. I would mean the most timely, [01:22:00] the ones that seem most needed, suddenly.You could take credit and sure. Why, why not? Because ostensibly, it arrives here through you, but if you're frank with yourself, you know that you didn't do that on command, right? I mean, you could say, I just thought of it, but you know in your heart that it was thought of and came to you.I don't think there's any difference between saying that and saying you were thought of.Audience: Mm-hmm.Stephen: So, that's what I think the rudiments of old-order matrimony are. They are old people and their benefactors in the food chain and spiritually speaking. Old people and their benefactors, the best part of them [01:23:00] willed to us, entrusted and willed to us. So, when you are willing to enter into the notion that old-order matrimony is older than you, older than your feelings for the other person, older than your love, and your commitment, and your willingness to make the vows and all that stuff, then you're crediting the possibility that your love is not the beginning of anything.You see. Your love is the advent of something, and I use that word deliberately in its Christian notion, right? It's the oncomingness, the eruption into the present day of something, which turns out to be hugely needed and deeply unsuspected at the same time.I used to ask in the school, "can you [01:24:00] have a memory of something you have no lived experience of?" I think that's what the best part of you is. I'm not saying the rest of you is shite. I'm not saying that. You could say that, but I am saying that when I say "the best part of you," that needs a lot of translating, doesn't it?But the gist of it is that the best part of you is entrusted to you. It's not your creation, it's your burden, your obligation, your best chance to get it right. And that's who we are to those who came before us. We are their chance to get it right, and matrimony is one of the places where you practice the gentle art of getting it right.[01:25:00] Another decent reason to write a book.Chris: So, gorgeous. Wow. Thank you Stephen. I might have one more question.Stephen: Okay. I might have one more answer. Let's see.Chris: Alright. Would I be able to ask if dear Nathalie Roy could join us up here alongside your good man.So, returning to Matrimony: Ritual, Culture and the Heart's Work. On page 94, [01:26:00] Stephen, you write that"hospitality of the radical kind is

Why modern communication still relies on ancient words and narratives.All communication and connection depend on one thing: language. That's why Laura Spinney says understanding language — where it comes from and how it evolves over time — can help us use it more effectively.“Language is incredibly powerful,” says Spinney, an author and journalist published in the Atlantic, National Geographic, Nature, and New Scientist. As “humanity's oldest tool,” language has evolved as we have, which Spinney explores in her latest book, Proto: How One Ancient Language Went Global. In addition to the words themselves, there are also the stories that humans have carried with them for millennia. “Some stories that we still tell today,” Spinney notes, have remained stable for tens of thousands of years — providing more than just entertainment — shaping how we understand the world, share knowledge, and build community.In this episode of Think Fast, Talk Smart, Spinney and host Matt Abrahams discuss why language and storytelling are fundamental to being human, what makes a story compelling, and how our ever-evolving language continues to be our best tool for communication and connection.To listen to the extended Deep Thinks version of this episode, please visit FasterSmarter.io/premium.Episode Reference Links:Laura Spinney Laura's Books: Proto / Pale RiderEp.168 How Story Can Change Everything in Your CareerEp.91 Um, Like, So: How Filler Words Can Create More Connected, Effective Communication Connect:Premium Signup >>>> Think Fast Talk Smart PremiumEmail Questions & Feedback >>> hello@fastersmarter.ioEpisode Transcripts >>> Think Fast Talk Smart WebsiteNewsletter Signup + English Language Learning >>> FasterSmarter.ioThink Fast Talk Smart >>> LinkedIn, Instagram, YouTubeMatt Abrahams >>> LinkedInChapters:(00:00) - Introduction (02:24) - Power & Limits of Language (02:55) - Detecting Lies (04:46) - Origins of Storytelling (07:42) - What Makes a Great Story (10:31) - Proto-Indo-European Language (12:52) - Language Families & Connections (15:06) - Language Clues in History (17:17) - The Final Three Questions (21:56) - Conclusion  *****Thank you to our sponsors: Stanford Continuing Studies. Enroll today for my course starting September 30thStrawberry.me. Get $50 off coaching today at Strawberry.me/smartSupport Think Fast Talk Smart by joining TFTS Premium.     

Welcome back Czarists!On this episode we're joined by our friend Stijn from the Greyhorn Pagans Podcast. We get deep into pagan history, mythology, culture, and the still very vibrant Indo-European religion that shaped so much of our ancestral worldview.Stijn answers all my questions about paganism with clarity and passion — from ancient practices to modern interpretations. We explore the difference between true, rooted pagan traditions and the often misunderstood or commercialized New Age movements. If you've ever wondered what real paganism looks like in the modern world, this one's for you.  Please go show Stijn some love and support!https://www.greyhornpagans.com/ Official Site & Partners ParanoidAmerican.com – Esoteric comics, art & occult storytelling Reality Czars on Alt Media United – Discover more truth-seeking shows Support Our Projects Bigfoot Comic Kickstarter – Does Bigfoot Exist? – A 40-page comic exploring Bigfoot lore Listen & Watch Latest Episode on YouTube Linktree – All Platforms Get in Touch Email: realityczars@gmail.com Support the Show Patreon – Exclusive Content Buy Us a Coffee on Ko-Fi

A language that was spoken thousands of years ago eventually morphed into nearly all of the languages spoken today in the West. Science writer Laura Spinney joins host Krys Boyd to discuss the proto-Indo-European language, how it connects languages as varied as English and Russian, and how researchers study ancient language with no written texts to guide them. Her book is “Proto: How One Ancient Language Went Global.” Learn about your ad choices: dovetail.prx.org/ad-choices

Most of us speak a descendant of one ancient tongue: Proto-Indo European. Almost all of Europe shares the DNA of its legacy. Acclaimed journalist and author of international bestseller Pale Rider: The Spanish Flu of 1918 and How it Changed the World Laura Spinney explores the origins of this ancient language and how it spread far from its cradle near the Black Sea. Reaching the coasts of Scotland and the western reaches of China, traveling across the Mediterranean and deep into South Asia, Indo-European unites Dante's Inferno and the Rig Veda, the knights of Arthurian legend and the early Hittite kings. Now Indo-European languages are spoken by nearly half of humanity. How did this happen? Laura shares the epic journey. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Subscribe to Jason Jorjani's Subsack: https://jasonrezajorjani.substack.com/Dr. Jorjani returns at this pivotal moment to discuss the future of Iran, Israel, & the United States.Consider Supporting BTR by:

This week, Nicola Shulman is staggered by Sarah Vine's account of Westminster rivalry; and James Clackson on the irresistible rise of Indo-European.'How not to be a political wife: A memoir', by Sarah Vine'Proto: How one language went global', by Laura Spinney'The Indo-Europeans rediscovered: How a scientific revolution is rewriting their story', by JP MalloryProduced by Charlotte Pardy Hosted on Acast. See acast.com/privacy for more information.

Welcome to season eleven Aramaic Word of the day As an Israeli guide who's spent years walking the dusty roads of ancient Galilee and praying beneath the arches of many monasteries, I often pause when I hear Western believers speak of the "Holy Spirit." They say Spirit, and I nod but my heart whispers: Ruḥa You see, in the Aramaic world of Jesus, Ruḥa isn't just “spirit” the way the Western, Indo-European mind understands it as something abstract, immaterial, or metaphorical. In the West, shaped by Greek dualism and Enlightenment rationalism, “spirit” is often divorced from breath, body, and movement. It becomes a concept something to analyze, categorize, and sometimes, to doubt. But in the Semitic world — in Aramaic — Ruḥa is breath. It is wind. It is life itself. Ruḥa comes from the verb (raḥ) to blow, to exhale, to cause movement. Every time someone in ancient Israel said Ruḥa, they were speaking of something felt  the stirring of a breeze across your skin, the warm exhale of a mother over her newborn child, the final sigh of a man at death, and the first gasp of a baby at birth in the Aramaic mindset, Ruḥa is never separated from action. It's not a distant, ethereal presence it is the invisible that moves the visible. Like the wind over the Sea of Galilee, it cannot be seen, but its power is always known by what it stirs. Now compare this with the Western idea. In Indo-European thought take Latin spiritus, or Greek pneuma we begin to move toward abstraction. Spiritus is elevated, intellectual, something more philosophical than personal. The body is often seen as separate or even lesser. But in Semitic thinking, and especially in Aramaic, there is no separation between the breath of God and the life of a human. The two are intertwined. God's Ruḥa animates us moment by moment. That's why when Yeshua breathed on His disciples in John 20:22 — “And he breathed on them and said, Receive the Holy Spirit”  the Aramaic understanding is not metaphorical. It is literal. The breath of the risen one is the Spirit. He didn't give them a “doctrine of pneumatology.” He gave them His Ruḥa His presence, power, and nearness in breath. Let me tell you something I've learned from standing in the prayer caves of the Judean desert in Qumran. If you quiet your soul enough, you can feel the Ruḥa there not because it's emotional, but because it's reeal. The Aramaic word doesn't ask, “What is the Spirit?” It asks, “Where is the Spirit blowing?” And that question implies a sacred responsibility: to move with it. Reflect and Breathe My question for you, my friend:Are you walking with the Spirit like an idea, or like a breath? Are you analyzing God or inhaling Him? My hope is that as you learn the language of Jesus, you learn to breathe again with Him. Slowly. Deeply. Without rush. Because Ruha is already within you. All you have to do is listen for the wind. That was the Aramaic word of the Day, for more in depth Aramaic words check our website www.twinsbiblicalacademy.com  

Today the number of native speakers of Indo-European languages across the world is approximated to be over 2.6 billion—about 45 percent of the Earth's population. Yet the idea that an ancient, prehistoric population in one time and place gave rise to a wide variety of peoples and languages is one with a long and troubled past. In this expansive investigation, based on more than forty years of research, archaeologist J. P. Mallory navigates the complex history of our search for the Indo-European homeland, offering fresh insight into the debates surrounding origin, as well as the latest genetic research. In The Indo-Europeans Rediscovered: How a Scientific Revolution Is Rewriting Their Story (Thames & Hudson, 2025) Mallory explores ancient migrations, linguistics, and archaeology, applying cutting-edge genetic research to untangle the key arguments with wit and verve. He addresses how the controversial idea of a single, shared homeland has been viewed by scientists, archaeologists, and linguists across the past century and reconsiders how, in the case of the Nazis and more recent nationalist movements, they have been manipulated for political advantage. The author goes on to analyze the linguistic trail linking current populations to the Indo-Europeans, looking at Sanskrit, Greek, Latin, and more, as he traces linguistic origins across multiple peoples and cultures, bringing the most up-to-date phylogenetic research to bear on this story. Ultimately this important volume offers the most conclusive and nuanced understanding of an oft-misrepresented and misunderstood topic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

Today the number of native speakers of Indo-European languages across the world is approximated to be over 2.6 billion—about 45 percent of the Earth's population. Yet the idea that an ancient, prehistoric population in one time and place gave rise to a wide variety of peoples and languages is one with a long and troubled past. In this expansive investigation, based on more than forty years of research, archaeologist J. P. Mallory navigates the complex history of our search for the Indo-European homeland, offering fresh insight into the debates surrounding origin, as well as the latest genetic research. In The Indo-Europeans Rediscovered: How a Scientific Revolution Is Rewriting Their Story (Thames & Hudson, 2025) Mallory explores ancient migrations, linguistics, and archaeology, applying cutting-edge genetic research to untangle the key arguments with wit and verve. He addresses how the controversial idea of a single, shared homeland has been viewed by scientists, archaeologists, and linguists across the past century and reconsiders how, in the case of the Nazis and more recent nationalist movements, they have been manipulated for political advantage. The author goes on to analyze the linguistic trail linking current populations to the Indo-Europeans, looking at Sanskrit, Greek, Latin, and more, as he traces linguistic origins across multiple peoples and cultures, bringing the most up-to-date phylogenetic research to bear on this story. Ultimately this important volume offers the most conclusive and nuanced understanding of an oft-misrepresented and misunderstood topic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Today the number of native speakers of Indo-European languages across the world is approximated to be over 2.6 billion—about 45 percent of the Earth's population. Yet the idea that an ancient, prehistoric population in one time and place gave rise to a wide variety of peoples and languages is one with a long and troubled past. In this expansive investigation, based on more than forty years of research, archaeologist J. P. Mallory navigates the complex history of our search for the Indo-European homeland, offering fresh insight into the debates surrounding origin, as well as the latest genetic research. In The Indo-Europeans Rediscovered: How a Scientific Revolution Is Rewriting Their Story (Thames & Hudson, 2025) Mallory explores ancient migrations, linguistics, and archaeology, applying cutting-edge genetic research to untangle the key arguments with wit and verve. He addresses how the controversial idea of a single, shared homeland has been viewed by scientists, archaeologists, and linguists across the past century and reconsiders how, in the case of the Nazis and more recent nationalist movements, they have been manipulated for political advantage. The author goes on to analyze the linguistic trail linking current populations to the Indo-Europeans, looking at Sanskrit, Greek, Latin, and more, as he traces linguistic origins across multiple peoples and cultures, bringing the most up-to-date phylogenetic research to bear on this story. Ultimately this important volume offers the most conclusive and nuanced understanding of an oft-misrepresented and misunderstood topic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/archaeology

Today the number of native speakers of Indo-European languages across the world is approximated to be over 2.6 billion—about 45 percent of the Earth's population. Yet the idea that an ancient, prehistoric population in one time and place gave rise to a wide variety of peoples and languages is one with a long and troubled past. In this expansive investigation, based on more than forty years of research, archaeologist J. P. Mallory navigates the complex history of our search for the Indo-European homeland, offering fresh insight into the debates surrounding origin, as well as the latest genetic research. In The Indo-Europeans Rediscovered: How a Scientific Revolution Is Rewriting Their Story (Thames & Hudson, 2025) Mallory explores ancient migrations, linguistics, and archaeology, applying cutting-edge genetic research to untangle the key arguments with wit and verve. He addresses how the controversial idea of a single, shared homeland has been viewed by scientists, archaeologists, and linguists across the past century and reconsiders how, in the case of the Nazis and more recent nationalist movements, they have been manipulated for political advantage. The author goes on to analyze the linguistic trail linking current populations to the Indo-Europeans, looking at Sanskrit, Greek, Latin, and more, as he traces linguistic origins across multiple peoples and cultures, bringing the most up-to-date phylogenetic research to bear on this story. Ultimately this important volume offers the most conclusive and nuanced understanding of an oft-misrepresented and misunderstood topic. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today the number of native speakers of Indo-European languages across the world is approximated to be over 2.6 billion—about 45 percent of the Earth's population. Yet the idea that an ancient, prehistoric population in one time and place gave rise to a wide variety of peoples and languages is one with a long and troubled past. In this expansive investigation, based on more than forty years of research, archaeologist J. P. Mallory navigates the complex history of our search for the Indo-European homeland, offering fresh insight into the debates surrounding origin, as well as the latest genetic research. In The Indo-Europeans Rediscovered: How a Scientific Revolution Is Rewriting Their Story (Thames & Hudson, 2025) Mallory explores ancient migrations, linguistics, and archaeology, applying cutting-edge genetic research to untangle the key arguments with wit and verve. He addresses how the controversial idea of a single, shared homeland has been viewed by scientists, archaeologists, and linguists across the past century and reconsiders how, in the case of the Nazis and more recent nationalist movements, they have been manipulated for political advantage. The author goes on to analyze the linguistic trail linking current populations to the Indo-Europeans, looking at Sanskrit, Greek, Latin, and more, as he traces linguistic origins across multiple peoples and cultures, bringing the most up-to-date phylogenetic research to bear on this story. Ultimately this important volume offers the most conclusive and nuanced understanding of an oft-misrepresented and misunderstood topic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

In Dark Sayings, I explain how Emperor Justinian stands as a striking example of imperial harlotry. Like all rulers, he filtered Scripture through his own agenda—much like what we see in 2025, with elites twisting the biblical text to justify the very actions it condemns. Today's world leaders are effectively reenacting the sins of the Bible's villains.If it weren't a tragedy, it would be a comedy. I'd sit with Jonah beneath the vine—bag of popcorn in hand.What came of Justinian copying the sins condemned in Scripture?A massive stone temple—still longed for today. This longing betrays a rejection of the preaching of the story of the Gerasene demoniac, where God himself, through his anointed Slave, rejects Roman law and silences the Greek intellectual tradition.In defiance of this witness, Justinian—praised even now—translated Roman law into Greek, a move that flatly contradicts the biblical text.O foolish Galatians. You asked for a king, and you got one.Justinian's reign was marked by a bloody attempt to resurrect Rome's former glory: the North African campaign against the Vandals, the prolonged and ruinous Gothic Wars in Italy, and a brief incursion into southern Spain. These campaigns were catastrophically expensive, devastating to local populations, and—like all imperial games—ended in failure. Far worse was the Justinianic Plague, a lethal epidemic that ravaged both the population and the economy.Together, these calamities fractured the region's future. Though the Western Roman Empire had already collapsed in the 5th century, Justinian's ambitions destabilized its successors and hindered the organic development of local societies.Things might have turned out differently. We might have avoided the first Dark Age—or at least the first one we know of—had Justinian not tried to impose a new civilization atop the ruins of the old.Dear friends:There is no God but One.He is the Heavenly Shepherd.He claims no embassy, joins no assembly, and takes no seat at your councils.He casts no vote, answers to no electorate, and has no constituents.He occupies no office, nor does he dwell in any capital.He is beholden to nothing and answers to no one.His throne is in the heavens, far beyond your reach, where maps are not drawn.Be afraid oh nations.Tremble with fear, oh bordermongers, for he is not mocked—Not by you, nor your puny gods, nor your counterfeit leaders.I place all my hope in his Slave who trusted in his command to subdue the Latin-lex and silence the Greco-lego at the Decapolis in Luke.Everything I do, I do for this Slave's Rebellion.This week, I discuss Luke 8:30.Show Notesἐρημόω (erēmoō) / ח־ר־ב (ḥet–resh–bet) / خ–ر–ب (khāʾ–rāʾ–bāʾ)To dry up, to be desolate, or to be destroyed. To be devastated, often referring to lands, cities, or nations. Greek examples in the LXX include: ξηραίνω (xērainō - to dry up), ἐρημόω (erēmoō - to make desolate), ἀφανίζω (aphanizō - to destroy).In Hebrew חָרַב and Arabic خَرِبَ both describe the undoing of cities, structures, or human systems—especially in the wake of divine judgment.In both the Bible and the Qur'an, ruin is not random—it is the consequence of injustice, arrogance, or rejection of divine instruction.Isaiah 51:10 – “Was it not you who dried up (הַמַּחֲרֶבֶת [ha-maḥărébet]) the sea…”Surah Al-Hashr 59:2 - “They destroy (يُخْرِبُونَ [yukh'ribūna]) their houses with their own hands…” يُخْرِبُونَ (yukh'ribūna) comes from خَرَّبَ (khar·ra·ba) — they lay waste / destroy, describing the self-inflicted ruin of the Banu Nadir tribe, continuing on the itinerary of civilizational ruin brought on by pride and resistance to God's covenant.The function ח-ר-ב (ḥ-r-b) appears in Scripture to prescribe the destruction of cities and the downfall of kings—figures aligned with human systems of law and control. This same root functions in the name Mount Horeb, the site where divine law is given. It also functions as “sword,” an agent of God's judgment. In Exodus 32:27, Moses commands the Levites at Horeb to take up their swords ח-ר-ב (ḥ-r-b) and execute judgment within the camp after the sin of the golden calf, connecting the themes of lawgiving and purifying violence. ח-ר-ב (ḥ-r-b) highlights the biblical tension between the collapse of human law and the assertion of divine will through biblical instruction and judgment.In the Septuagint, ἐρημόω (erēmoō) corresponds lexically to ח-ר-ב (ḥ-r-b) in the following passages: Judges 16:24; 2 Kings 19:17; Job 14:11; Isaiah 34:10; Isaiah 37:18, 25; Isaiah 44:27; Isaiah 49:17; Isaiah 51:10; Isaiah 60:12; Jeremiah 28:36; Jeremiah 33:9; Ezekiel 26:2, 19; Ezekiel 29:12; Ezekiel 30:7; Amos 7:9.Λεγιών (legiṓn)(For a detailed discussion, please see Blaise Webster's article, The Crux of Paul and John's Gospel.)From the Latin legio, meaning legion, a Roman military unit (~6,000 soldiers), itself from the Indo-European root legō.From Latin legō, we also get Lex—law (that which is gathered or set in order)Lex, derived from legō, becomes a symbol of civilizational control—a codified system that enforces order, often violently.Roman Legions (from the same root) are the custodians of lex, instruments of imperial coercion and domination.Lex and legion are bound together both linguistically and ideologically—law enforced by gathered violence.In Greek, λόγος (logos) stems from λέγω and is associated in Hellenistic philosophy with reason, logic, and natural law. The Pauline School's co-opting of this term is an attack on Hellenism.For Paul, λόγος is not Greek reason, but shorthand for “the word of the cross” (ὁ λόγος τοῦ σταυροῦ)—foolishness to the world and power to those being saved, who trust in God's victory (1 Corinthians 1:18); Knowing that his work will find its own completion in the Day of the Lord. (Philippians 1:6)Unlike the constructive Greek logos, which seeks order and coherence, the Pauline logos is destructive—an insurgent word embedded within Greco-Roman structures, intended to bring about their co-termination in the execution of Jesus, thereby dismantling the entire system.Lex (law) and lego (rhetoric/philosophy) represent false structures of control and meaning, in opposition to the Pauline gospel.T...

English. French. Italian. Hindi. Greek. Russian. All these different languages can trace their roots to the same origin: Proto-Indo-European, spoken in 4000 BC in the steppe that crosses from Eastern Europe to Central Asia. Whether by migration, diffusion or conquest, the Indo-European languages spread west across Europe, east across Central Asia, and southeast towards India. Laura Spinney writes about Proto-Indo-European—which never existed in a written form—and its many descendants in her latest book Proto: How One Ancient Language Went Global (William Collins / Bloomsbury: 2025). Laura Spinney is the author of Pale Rider: The Spanish Flu of 1918 and How It Changed the World (PublicAffairs: 2017), which has been translated into more than a dozen languages, and two novels. Her science writing has appeared in The Atlantic, National Geographic, Nature, The Economist, The Guardian, and elsewhere. Learn more about your ad choices. Visit megaphone.fm/adchoices

For centuries, polyglots and the linguistically curious have pointed out the similarities between certain languages of the Eurasian continent. Dante stirred controversy when he first posited that all the Romance languages—Spanish, Portuguese, French, Italian, and Romanian—derived from Latin. But by 1786, the British judge and philologist Sir William “Oriental” Jones was applauded when he famously asserted that Sanskrit, Latin, and Greek had “sprung from some common source.” Some 450 years later, linguists and archaeologists have filled in many of the gaps in our knowledge of this common source, called Proto-Indo-European, and sketched out its family tree, the branches of which extend from Scotland to China. But over the past two decades, the study of paleogenetics has radically advanced our understanding of this language—and the people who spoke it some 5,000 years ago. In her new book, Proto: How One Ancient Language Went Global, science journalist Laura Spinney tells their story, and that of their linguistic—and in some cases, genetic—offspring, which constitute the world's largest language family.Go beyond the episode:Laura Spinney's Proto: How One Ancient Language Went GlobalOne enduring Indo-European mystery? How Celtic got to IrelandRead the two landmark 2015 studies in Nature identifying the Yamnaya's genetic contributions to EuropePreviously on Smarty Pants: how a language dies, how to live like a NeolithicTune in every (other) week to catch interviews with the liveliest voices from literature, the arts, sciences, history, and public affairs; reports on cutting-edge works in progress; long-form narratives; and compelling excerpts from new books. Hosted by Stephanie Bastek and sponsored by the Phi Beta Kappa Society.Subscribe: iTunes/Apple • Amazon • Google • Acast • Pandora • RSS FeedHave suggestions for projects you'd like us to catch up on, or writers you want to hear from? Send us a note: podcast [at] theamericanscholar [dot] org. And rate us on iTunes! Hosted on Acast. See acast.com/privacy for more information.

Michael Rosen hears the fascinating story of the origin of all Indo-European languages from Laura Spinney, the author of Proto: How One Ancient Language Went Global. Today, nearly half of humanity speaks an Indo-European language and Laura has been investigating how that came to be. Produced for BBC Audio Bristol by Beth O'Dea, in partnership with the Open University. Subscribe to the Word of Mouth podcast and never miss an episode: https://www.bbc.co.uk/sounds/brand/b006qtnz

  Today Razib talks to Laura Spinney, Paris-based British author of the forthcoming Proto: How One Ancient Language Went Global. A science journalist, translator and author of both fiction and non-fiction, she has written for Nature, National Geographic, The Economist, New Scientist, and The Guardian. Spinney is the author of two novels, Doctor and The Quick, and a collection of oral history in French from Lausanne entitled Rue Centrale. In 2017, she published Pale Rider, an account of the 1918 flu pandemic. She also translated Swiss writer Charles-Ferdinand Ramuz's novel Derborence into English. Spinney graduated with a Bachelor of Science degree in Natural Sciences from Durham University and did a journalism residency at Berlin's Planck Institute. First, Razib asks Spinney how difficult it was to integrate archaeology, linguistics and paleogenetics into her narrative in Proto, which traces the rise and proliferation of Indo-European languages from its ancestral proto-Indo-European. She talks about why this was the time to write a book like this for a general audience, as paleogenetics has revolutionized our understanding of recent prehistory, and in particular the questions around the origin of the Indo-Europeans. Razib and Spinney talk about various scenarios that have been bandied about for decades, for example, the arguments between linguistics and archaeologists whether proto-Indo-European was from the steppe or had an Anatolian homeland, and the exact relationship of the Hittites and their language to other Indo-European branches. They also delve into how genetics has helped shed light on deeper connections between some branches, like Balto-Slavic and Indo-Iranian, or Greek and Armenian. Spinney also addresses how writing a book like Proto involves placing fields like historical linguistics and archaeology with charged political associations in their proper historical context

English. French. Italian. Hindi. Greek. Russian. All these different languages can trace their roots to the same origin: Proto-Indo-European, spoken in 4000 BC in the steppe that crosses from Eastern Europe to Central Asia. Whether by migration, diffusion or conquest, the Indo-European languages spread west across Europe, east across Central Asia, and southeast towards India. Laura Spinney writes about Proto-Indo-European—which never existed in a written form—and its many descendants in her latest book Proto: How One Ancient Language Went Global (William Collins / Bloomsbury: 2025). Laura Spinney is the author of Pale Rider: The Spanish Flu of 1918 and How It Changed the World (PublicAffairs: 2017), which has been translated into more than a dozen languages, and two novels. Her science writing has appeared in The Atlantic, National Geographic, Nature, The Economist, The Guardian, and elsewhere. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the flow of healing waters and the urgent cry of the Earth, we hear the voice of the Celtic mother goddess Modron, also known as Matrona. A goddess of fertility, abundance and healing, but also of grief and loss and ancestral wisdom, she is still present, although hidden, in today's world. We find her myths in the tales of the Mabinogi, the Welsh Triads and modern tales of Avalon, and her image and veneration in the ancient religions of Celtic Gaul, where she first emerged as a river goddess.We can trace echoes of her in ancient Indo-European texts and possibly even further back to the agricultural myths of the Neolithic. She is even present in the stars. Modron - Meeting the Celtic Mother Goddess takes a deep dive into this often overlooked goddess who has inspired our modern myths, combining solid academic research with suggestions for personal practice and ritual, from a modern day dedicant and scholar of Goddess veneration. Modron is emerging from the depths. Will you answer her Call?Substack: https://kellebandea.substack.comX: https://x.com/DeaKelleFacebook: https://www.facebook.com/profile.php?id=100050923191257Kelle is a naturalistic pagan and greenwitch of Roma/Traveller heritage. 'Modron' is her first book and she has three more forthcoming all with Moon Books.

Star. Stjarna. Setareh. Thousands of miles apart, humans look up at the night sky and use the same word to describe what they see. Listen to these English, Icelandic, and Iranian words, and you can hear echoes of one of history's most unlikely, miraculous journeys. For all of these languages – and hundreds more – share a single ancient source. In a mysterious Big Bang of its own, this proto tongue exploded outwards, forming new worlds as it spread east and west. Today, nearly half of humanity speaks an Indo-European language. How did this happen? In Proto: How One Ancient Language Went Global (HarperCollins, 2025), acclaimed journalist Laura Spinney sets off to find out. Travelling over the steppe and the silk roads, she follows in the footsteps of nomads and monks, Amazon warriors and lion kings – the ancient peoples who spread their words far and wide. In the present, Spinney meets the scientists, archaeologists and linguists racing to reanimate this lost world. What they have learned has vital lessons for our modern age, as people and their languages are on the move again. Proto is a revelatory portrait of world history in its own words. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Let's face it, most of the popular podcasts out there are dumb. NBN features scholars (like you!), providing an enriching alternative to students. We partner with presses like Oxford, Princeton, and Cambridge to make academic research accessible to all. Please consider sharing the New Books Network with your students. Download this poster here to spread the word. Please share this interview on Instagram, LinkedIn, or Bluesky. Don't forget to subscribe to our Substack here to receive our weekly newsletter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Dr. Hans Bork, a professor of Classics at Stanford, joins Lexie to discuss his formative experiences with Indo-European linguistics before Classics, the siloed nature of language study, which is typically categorized with literature rather than with its scientific and mathematical aspects, and humor in ancient Rome, particularly the works of Plautus and Cicero. So tuck in your togas and hop aboard Trireme Transit for this week's exciting odyssey! Don't forget to follow us on Twitter, Facebook & Instagram or visit our website www.theozymandiasproject.com! Learn more about Dr. Bork: https://classics.stanford.edu/people/hans-bork Check out his publications on Academia: https://stanford.academia.edu/HansBork Support us on Patreon: https://www.patreon.com/TheOzymandiasProject Custom music by Brent Arehart of Arehart Sounds and edited by Dan Maday.  Get exclusive bonus content (ad free episodes, early releases, and experimental content) on Patreon! Hosted on Acast. See acast.com/privacy for more information.

Star. Stjarna. Setareh. Thousands of miles apart, humans look up at the night sky and use the same word to describe what they see. Listen to these English, Icelandic, and Iranian words, and you can hear echoes of one of history's most unlikely, miraculous journeys. For all of these languages – and hundreds more – share a single ancient source. In a mysterious Big Bang of its own, this proto tongue exploded outwards, forming new worlds as it spread east and west. Today, nearly half of humanity speaks an Indo-European language. How did this happen? In Proto: How One Ancient Language Went Global (HarperCollins, 2025), acclaimed journalist Laura Spinney sets off to find out. Travelling over the steppe and the silk roads, she follows in the footsteps of nomads and monks, Amazon warriors and lion kings – the ancient peoples who spread their words far and wide. In the present, Spinney meets the scientists, archaeologists and linguists racing to reanimate this lost world. What they have learned has vital lessons for our modern age, as people and their languages are on the move again. Proto is a revelatory portrait of world history in its own words. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Let's face it, most of the popular podcasts out there are dumb. NBN features scholars (like you!), providing an enriching alternative to students. We partner with presses like Oxford, Princeton, and Cambridge to make academic research accessible to all. Please consider sharing the New Books Network with your students. Download this poster here to spread the word. Please share this interview on Instagram, LinkedIn, or Bluesky. Don't forget to subscribe to our Substack here to receive our weekly newsletter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

From the steppes of prehistoric Eurasia to the languages we speak today, the story of Indo-European is one of ancient roots and global impact. But what exactly is Indo-European? Who spoke it? And how did a single language family come to dominate nearly half the world?In this episode, Tristan Hughes is joined by Laura Spinney to uncover the origins of Proto-Indo-European. From Sanskrit to Latin, mythological echoes to linguistic detective work, discover how archaeology, genetics and early literature help trace this lost language and the diverse prehistoric peoples who once spoke it.Presented by Tristan Hughes. The producer is Joseph Knight, audio editor is Aidan Lonergan. The senior producer is Anne-Marie Luff.The Ancients is a History Hit podcast.All music from Epidemic SoundsSign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here.

Today, we're taking a deep dive into three of the most powerful forces that shaped the ancient Indo-European world — fate, honor, and the heroic life. From the sagas of the North to the epics of Greece, these weren't just lofty ideals — they were lived truths. In this episode, we'll explore: what fate meant to our warrior ancestorshow honor was earned and defended, and why the heroic life still calls out to us in a world that's tried to forget it. If you've ever felt out of step with the soft, risk-averse modern age, this conversation is for you.So pull up a chair and sit a spell as we discuss what it means to live a heroic life in the modern age.Support the showGet Members Only Content when you upgrade to a premium membership on our Substack page. Click here.Link up with us:Website: Pearl Snap TacticalInstagram: Pearl Snap Tactical X: Pearl Snap TaciticalThe views and opinions expressed by the guests do not necessarily reflect those of the host, this podcast or affiliates. The information provided in these shows are for educational purposes do not constitute legal advice. Those interest in training in the use of firearms or other self-defense applications are advised to seek out a professional, qualified instructor.(Some of the links in the episode show notes are affiliate links. This means that if you make a purchase through these links, we may earn a commission at no additional cost to you. We only recommend products or services we have personally used and believe will add value to our listeners.)

News items read by Laura Kennedy include: Roots of Indo-European languages revealed by ancient DNA (details) (details) Arabic manuscript contains lost works of the Greek “Great Geometer” Apollonius (details) Changes in North American Indigenous population outlined by radiocarbon-dated artifacts (details) Interdisciplinary team peers inside Mount Vesuvius-damaged scroll (details)

In a social media post earlier today, US President Donald Trump seemed to double down on claims his country would fight to control the territory of Gaza. He had also suggested recently at a press conference that Palestinians should leave the region and be taken in by neighbouring nations. We explore to what extent a US takeover of Gaza would be in violation of international law.Also on the programme: A US immigration lawyer weighs in on whether President Trump can end birth-right citizenship, after the US leader tried to have the constitutional right rescinded; new findings on where Indo-European languages originated; and the launch of lab-grown meat for dogs in a world first.(Photo: Demonstrators attend a protest against US President Donald Trump's plan to resettle Palestinians from Gaza, in front of the US consulate in Istanbul, Turkey, 6th February 2025. Credit: Umit Bektas/REUTERS)

My special guest tonight is Dr. Stephen Flowers who's here to discuss the history of Mazdan magic from his book called   Original Magic: The Rituals and Initiations of the Persian Magi   A complete guide to the theory, practice, and history of Mazdan magic, the first organized system of magic   • Provides a complete curriculum of magical study and initiation centered on exercises keyed to the sacred Zoroastrian calendar   • Details advanced magical rituals and practices based on archaic Persian formulas, including fire rituals and divine invocations   • Explores the history and lore of Persian magic, explaining how the author reconstructed the original Mazdan system of magic   Stephen Flowers explores the history, theory, practice, rituals, and initiations of the Mazdan magical system practiced by the Magi of ancient Persia, who were so skilled and famed for their effectiveness that their name came to mean what we today call “magic.” The prestige and reputation of the Magian priests of Mazda is perhaps most iconically recorded in the Christian story of the Three Wise Men who visited newborn Jesus.   The author explains how the religious branch of the Mazdan magical system, founded by the Prophet Zarathustra, is known in the West under the name Zoroastrianism. He reveals how the Zoroastrian religion, which acts as a matrix for the symbols and formulas of the original form of magic, has existed for almost four thousand years with roots going back even deeper into the Indo-European past. The author reveals how all other known systems of magic have borrowed from this tradition, providing the clues that enabled him to reformulate the original Mazdan system. He reviews what the Greeks, Romans, Hebrews, Christians, and Chinese said about the Iranian-Persian tradition of the Mazdans and their invention of a magical technology. He explains how the ultimate aim of the original form of magic was not only individual wisdom, self-development, and empowerment, but also the overall betterment of the world.   Outlining the theoretical principles of this method, which can be applied in practical ways to deepen the effectiveness of these magical operations, the author details a complete curriculum of magical study and initiation based on a series of graded exercises keyed to the sacred Zoroastrian calendar. He then offers a series of more advanced magical rituals and practices based on archaic Persian formulas, including fire rituals and divine invocations. Providing a manual for the original magical system used by the members of the Great Fellowship, this book guides you toward the comprehensive practice of the Mazdan philosophy, the ultimate outcome of which is ushta: Happiness.Follow Our Other ShowsFollow UFO WitnessesFollow Crime Watch WeeklyFollow Paranormal FearsFollow Seven: Disturbing Chronicle StoriesJoin our Patreon for ad-free listening and more bonus content.Follow us on Instagram @mysteriousradioFollow us on TikTok mysteriousradioTikTok Follow us on Twitter @mysteriousradio Follow us on Pinterest pinterest.com/mysteriousradio Like us on Facebook Facebook.com/mysteriousradio]