Brief excerpt from our recent megalithic piece …

“Instead, the best explanation for various of these is that when we are dealing with metaphysically potent liturgies … they are metaphysically potent liturgies. And they are quite deliberately constructed in such a way as to maximize their power. Which can involve ‘weaving together’ mutually reinforcing and significantly congruent / coterminous narrative elements so as to really ‘focus’ and ‘charge’ or ‘strengthen’ the invocation in question, including via drawing from differing ‘flavours’ to produce synergistic outcomes. It is not entirely removed from the manner in which the metal of a sword is not simply a single ingot that has been flattened and then sharpened – but rather, the ‘folding together’ of multiple layers, and ‘pattern welding’ of different inputs not merely for aesthetic value (or even to homogenize the steel thusly involved) but for qualitative improvements enabled via the ‘piled’ construction’s placement of different irons with different properties where they could best make their strongest style of contribution. All in the same blade.

This, in essence, brings things most curiously ‘full circle’ – insofar as we have extolled the mythic occurrence of Mantras, Rites as Weapons capaciously throughout this piece; and now it turns that the apt way to analyze mantra construction is via a decidedly ‘as-weapons’ analysis. “

Context was on various of those situations wherein Indra and Brihaspati / Brahmanaspati are invoked , or other such occasions wherein multiple mythically semi-congruent motifs are coterminously deployed within a single mantra or liturgy, and why that is.

Specifically, I suppose, to explicate why taking liturgies as literal and straightforward ‘guides’ to ‘the mythology’ is not … quite the best approach.

Apologies that we haven’t got more overtly illustrative art to go with the notion of pattern / piled welding forging for swords.