This is a detailed an longish article of interest to me due to my studies in Philology and in the myths of Religion and Society and in my studies in Psychology of Mind – and so I have decided to repress it in three parts. For smaller slices. -Part 3
Using the comparative study of languages, it is theorized that the Proto-Indo-European had developed animal husbandry and quite likely the wheel, making chariots possible. We know that the cow was of specific importance to these ancestors, most notably in the predominant creation myth of the time, which appears in five out of the eleven major groups of the Indo-European family of languages.
In this myth, Manu, or man as we know him, dismembers Yama, the “twin”, whose remains are then used to create the world. It is theorized that Yama is a personification of the cow, which was used as a food source by the Indo-Europeans, personified as Manu. The idea that “the world” is formed out of the remains of the cow is an obvious allegory; the only way “the world”, or human life, can continue is through the sacrifice of the cow, its flesh is the energy which powers the world. There may be a tentative link here also between the worship of the cow as sacred and the use of psilocybin mushrooms, which tend to grow prolifically in the dung of grazing herd animals.
We see reflected in the above many themes and motifs which reflect the religious aesthetics of our own time; strange tales and stories bubbling up from the deep unconsciousness of man’s prehistory, perhaps equally indicative of the deep structure of mind as they are of external cultural habits and behaviors. What we can learn from these tales is that although incomprehensibly far removed from the technological connectivity of modern living, our ancestors wrestled with many of the same problems and trials, and mythologized them in much the same way.
We share a common lineage in genetics, and now it would seem language, mythology and religion have also been passed down to us from what we might call our original family. Seeing this, we must recognize that divisions based on race, religion, belief system, country of origin, are all situations of not being able to see the forest for the trees; of being so far removed from their original context that one comes erroneously to believe these aspects of our lives hold more difference than similarity.
In a time of such immense unrest along arbitrary lines, anything which points to our greater brotherhood as human beings, I feel, is worth sharing. Hopefully through similar investigations as those mentioned above, we can find ourselves inching ever closer to the recognition of our mutual interdependence, our truest identity; that each and every man, woman and child is themselves the story of mankind, the great Human Being, and indeed, the cosmos itself, playing at being human.