Reflections on Aphorisms #58

Ugh, I’m falling back into a rut.

I’m going to make myself go get some serious exercise tomorrow morning and cut back on caffeine to try and make things easier. I’m just having issues focusing on anything, which is not a good recipe for being productive.

With that said, let’s begin.

Aphorism 92

In summary, modernity replaced process with result and the relational with the transactional.

Nassim Nicholas Taleb, from The Bed of Procrustes


Newton sparked a shift in our understanding of the world toward a modern empirical “rational” model.

Jung’s work with archetypes has become so significant in our day and age, because the change is so fundamental that we left a lot of things behind in our haste.

Now, it’s worth noting that the modern view probably presents a better objective picture of the world. It’s blind to everything outside our senses, and as a result it tends to result in less bias.

However, the shift from the classical and ancient to the modern also deprived us of things.

Alchemy, for instance, when understood psychologically, provides a series of changes and alterations that can impact the mind. The four steps of classical alchemy (darkening, whitening, yellowing, reddening) each reflect a life process; losing innocence, finding virtue, and so on and so forth.

Now, there were alchemists who believed in literally making things into gold, but even they were enlightened to the psychological nature (or willfully blind to it) of the field because of the notion of “as above, so below” that pervades alchemical thought.

This “as above, so below” is what we lost in the transition to the modern age.

The alchemists associated everything with great mythical and religious mysteries. Nothing existed without a will guiding it, a divine spark of being that led it to act in the way it did.

The work of Newton and Einstein serves us a whole lot better when we wish to accomplish things, but it lacks the integration with a cohesive worldview that the alchemists enjoyed.

When Taleb says we have replaced the process with the result, he refers to how we have stripped the psychological valence from everyday things.

The word “profane” actually serves as an antonym to the word “holy” in its function. We have stripped the mysteries of life of their sacred meaning, and we do so at our own peril. Think of the mystery of conception and child-birth (now considered little more than a biological process) or the mystery of the sun and moon cycles. These dominated myth, and are often given value by even relatively secularized and ecumenical religions.

A diagram showing an overview of common sacred and profane elements over time. Made by me. The faded colors on the modern side indicate increased individual variance.

The concept of the sacred and profane still exists, though it is hidden in different language and the responses have changed. We have some common elements between them (namely, social elites are always associated with being sacred figures, outsiders or ignorant people are considered profane), but the actual functioning of this is different.

Some of this stems from the fact that individuals have a greater latitude for independent moral judgment in the modern age, creating a greater variance in what is classified as sacred or profane. Part of it is also simply down to the fact that reason-based worldviews, though often flawed, should not require as much dogmatic conviction as, say, a faith-based worldview would. In thepry, dogmatic conviction is supposed to be diametrically opposed to rational thought, though it is never too far off in practice.

One of the things that has also changed here is the relationship. Some of this has to do with increased size of social circles, but it also comes down to what is sacred.

Most “sacred” (here referring to both religious and secular cultural expressions) traditions place a strong value on the family, and this is what archetypal thought goes back into. The family serves as a model for future interactions outside the family, because it is the most familiar unit of relationships (see the etymological relation?) but also the earliest that most people have conscious experience of.

A strictly rational worldview, however, doesn’t necessarily view relationship as being terribly important. So long as one fulfills obligations, and obligations are fulfilled in return, the transaction is completed to mutual benefit.

Falling more in the ancient than the modern camp in this issue, I think that this was a defining reason for my stressed relationships with many of my more modern-minded family members. Coming from a position that I have always held where certain things are expected in a relationship (with some degree of flexibility to respect the individual; i.e. you wouldn’t ask the same things of every mother or every brother), the fact that many of my family members felt and experienced love in a more transactional way was lost on me as a youth.

Now, I don’t want to condemn this; the people that I find to be like this are often great role models, but the difference in communication creates perceived deficiencies.

I think it’s also fair to say that we’re not wholly modern. Or, perhaps, that the modern worldview has not wholly dominated the collective conscious expression of humanity.


Be patient with those different from myself.

Don’t forget to speak the same language as other people.

Music of the Day: Elgar’s Enigma Variations

Edward Elgar’s Enigma Variations are perhaps one of the best examples of classical music that can evoke strong emotions. Based on a common element, each individual variation inflects upon the theme in a variety of interesting ways, and throughout the overarching work each piece has its own specific role.

At times dark, and at times hopeful, the Enigma Variations are an attempt to capture various moments and individuals and Elgar’s life. Perhaps the greatest strength of the variations is their flexibility: many of the pieces are very short, but can make their identity clear in a minute or less. Others, like the famous Nimrod variation, build upon a single notion and develop it into a larger distinct piece. The sheer versatility is staggering.

Elgar’s variations reflect the entire range of human emotion. They are almost as much a biography of the spirit as they are of his subjects.

I had the pleasure once of attending a performance of the Enigma Variations in concert. The experience of doing nothing but simply listening to music is stunning. I have heard it said that Elgar’s Enigma Variations is for modern British identity what Arne’s Rule Britannia was for Imperial Britain. Not being British myself I cannot vouch for this, but it is worth noting that the Enigma Variations served as a central source for Hans Zimmer’s score of the movie Dunkirk. Indeed, it was Elgar’s work more so than Zimmer’s that carried the film’s soundtrack, and it was well received by modern audiences around the world for its emotional poignancy.

I am rarely captured by music so strongly as to be enraptured by it. The Works of Arvo Pärt are a good example of this, and Elgar manages to achieve the same appeal for me. However, there is something more authentic in Elgar’s work. Much of Pärt’s work is sacred music, and his minimalist style serves itself misses certain elements of the emotional life: they are majestic and transcendental, but much of Part’s work overlooks everyday, common, events.

Elgar leaves no such gap in his work. The Variations can be playful or down to earth as well as being majestic, and as a result a person’s mood can be fitted to one of the Variations at any point. Overall, I would say that the whole collection is playful, but is punctuated by triumphant and somber moments. Listening to the Variations in their entirety as a larger whole is cathartic in the same sense that a play or film written and performed by masters might be. I can think of no other musical work that progresses so elegantly through the entire range of human emotion.

As a layman, I am far from the best person to describe Elgar’s work, but it needs no in-depth description. From the soaring triumphant strains rising from the sorrowful depths of the Nimrod variation, to more playful and cheerful elements (Elgar made one of the variations after being inspired by a dog at play), even without knowledge of the scenes and pictures that they are supposed to represent the Variations provide the essence of their subjects. They are worth listening to individually, even if one does not listen to the whole work: there is something sublime in the collection, but also something beautiful in each individual part of the whole.

Much as an actor or writer may put themselves into the heads of their characters, Elgar seems to jump into each song with audacity. Each movement is honest, and that allows it to be perhaps unparalleled and its ability to form direct connections with the listener.

Explaining why the Enigma Variations are so wonderful is beyond my ability. However, an apt starting point would be to compare them to the works of Montaigne: listening to the Variations is like listening to a friend tell a story in the same way that one reading Montaigne’s essays finds that are they listening to a friend mull over thoughts.