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De Varietate Theophaniarum

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De Varietate Theophaniarum

Post  Erodius on Mon Jun 17, 2013 10:53 pm

Rather than simply allowing them to collect dust and sit in the dark in my notebooks, I've made a choice to post a philosophical treatise of mine for public reading. I've only rarely made any of my writing available; most of it sits unread by any but me in notebooks asleep on my bookshelf, waiting to be passed on to whomever I leave them to in my will years from now. I'm an extremely private person, and I observe a religious injunction not to speak of God to the multitude, but I've found that I think some of my work suitable for an audience, and I cannot think of anyplace more potentially suitable than here. 

All I ask is respect. Questions are encouraged. 


De Varietate Theophaniarum Subiectivarum 
Fonteque earum in Animis
"On Divergence of Subjective Theophanies and their Source in Soul"
On: 14 Feb MMXIII | By: Erodius Eremitus


            1. To the disciples of the one who revealed to us the all-generative and glorious Tetraktys, and of all his divine and ectheotic successors, all those who aspire to divine rectitude, and all votaries of the Lord of Souls, the noble Son of Cora, he whom we call also the Evius and Paean, and conducts Soul unto the Greatest of Gods, Who crowned him king, I put my words forward to survey, should, I pray, kind Pronoia guide me, the source from which have arisen the varied conceptions of the Supernal that so many have conceived over the passing ages. Whereas it is evidently in opposition to our direct experience that our Master’s truth has enlightened us to the Deathless Ones being constant in their nature while so many divergent conceptions have arisen amongst human beings, I am of the mind, and I pray it may be rightly-guided, that no such contradiction appears on the part of the Supernal, but only in the perceptions of mortal soul, whom we know to be fickle and prone to the passions daemones levy upon her.
            
            2. For the Supernal, to be sure, are without concrete form in the manner of terrestrial beings, being bound by no such terrestrially-tactile form, for it is foolishness to maintain that gods are truly in form as the sculptor and painter depict them. Human hands and minds, as such, conceive naturally of gods in forms suggestive of our own, as one can see in the figures made by the world’s nations in the appearance of their own people. Should the race of birds come to carve or paint icons representative of gods, it would follow that these images would be avian, for a species naturally perceives itself in the most thorough manner in comparison with other species, and Soul’s perception of the Gods’ forms, for which she longs most innately, reflects her most developed species perception, that of herself. Yet the true form of the Deathless cannot be identical with anything that we can perceive directly upon the terrestrial sphere, for in such katabasis as that by which They bring about the cosmos and our world, each level of being is, like a child, derived in entirety of its parents, and while identical in essence to them, different in manifest form. As such, Their reflections we may see as if in a mirror, but these reflections are colored necessarily by the qualities of the mirror, that is, the level of manifestation, upon which they are reflected, in exactly the way that a selection of mirrors of different material and quality — some intact, others broken — will diverge in their respective reflections, though they be turned to the same image. 
            
            3. At the level of the individual Soul’s microcosm, it follows that the same truths apply to the conception of Deity, in that the Soul’s character determines the way in which the Supernal reflects, producing a variance of reflections, though the source image, in accordance with the Master’s Truth, changes not, though it appears to for the one who is watching the mirrors. Nonetheless, it must also follow that, if the image reflected in the mirrors is genuine and truly present, a certain variable, though basically perceptible, commonality must exist among the various mirrors, no matter how dusty, broken or otherwise corrupted they may be, and should no such commonality be discernible, it must be said that the image is fabrication.

           4. Such is the way in which Souls conceive of the King of Souls, whom the Leibethran Theologian calls resultantly “two-natured” and says to be both fierce and bloodied, kindly and wise, bestowing calm unto frenzy. For he is indeed crowned the King of our world, and as such, Soul’s relation to this world in which she resides determines the qualities of her reflection when she acts as a mirror to God. When she, as Theios Iamblichus discerned, has fallen away from her junction to the Father Peras and Mother Apeiria and is placed, thus, under the dominion of the irrational daemones, who serve the Father single-mindedly by generation, Soul reflects God in terms of the daemones of passion and irrationality, and thus her mirror’s image of God appears one of passion and unreasoning, of violent acts of Theban maenads and the wrathful Sabaoth of Iudaea. True is the God before Soul, and true likewise is the image in her mirror’s glass, the mirror alone distorts the likeness. When she, in turn, is joined unto Supernal Parents in unflinching service, as a limb joined to an able body, she serves no longer those daemones, from whose tutelage she has graduated, her mirror glass as if cleaned of a distorting dust or repaired of a misshaping fracture. She thus reflects the Supernal in the manner that she is best able, in as great a truth, tranquility, and Virtue as her character hence allows, having transformed from reckless maenad to Bacchantic reveler in sobriety, and so does her image shift in character from that she had shown under daemonic guidance, though the image she reflects anew has changed not at all.

_________________
"O Best of Gods, blest daimon crown'd with fire . . . hear, and from punishment my soul absolve, the punishment incurr'd by pristine guilt, thro' Lethe's darkness and terrene desire: and if for long-extended years I'm doom'd in these drear realms Heav'n's exile to remain, O grant me soon the necessary means to gain that good which solitude confers on souls emerging from the bitter waves of fraudful Hyle's black, impetuous flood!"
-Iulianic Hymn to Apollon-Helios, ll. 65-106

"Having come for punishment, one must be punished. One must not pull apart the god within oneself."
-Iamblichus, Vita Pythagorica

"Truth would you teach, or save a sinking land,
All hear, none aid you, and few understand."
-Alexander Pope


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Re: De Varietate Theophaniarum

Post  Thrasyvoulos on Tue Jun 18, 2013 11:33 pm

I largely agree with this, I believe, but to make sure I understood it, I'll summarise what I think you meant, and you correct me if I'm wrong:

"The Gods are unchanging and constant in their natures, and any perceived differences and/or inconsistencies are not a result of them, but of the person or people who perceive them. If the person's mind is clouded, when they attempt to contemplate the Divine, they will only get a clouded, unclear result. When one's mind is clear and sharp, and their intent is right when they contemplate the Divine, the result of the natures of the Divine will be that much more accurate."

If the above was an accurate summary, I agree wholeheartedly; that the Gods have constant, unchanging natures and only *seem to change in our eyes from circumstance to circumstance is the only logical way to accommodate a belief in a God or Gods who are, by very definition, above and beyond all human concepts.

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Re: De Varietate Theophaniarum

Post  Erodius on Wed Jun 19, 2013 12:00 am

Yes, that would be essentially the idea on which I'm here reflecting. 

The only add on I would give is that, while anything perceived through mortal filters will be consequently colored by them, Orphic/Pythagorean religious psychology maintains, as a basic principle, the possibility of gradual reduction and/or elimination of such filters.

_________________
"O Best of Gods, blest daimon crown'd with fire . . . hear, and from punishment my soul absolve, the punishment incurr'd by pristine guilt, thro' Lethe's darkness and terrene desire: and if for long-extended years I'm doom'd in these drear realms Heav'n's exile to remain, O grant me soon the necessary means to gain that good which solitude confers on souls emerging from the bitter waves of fraudful Hyle's black, impetuous flood!"
-Iulianic Hymn to Apollon-Helios, ll. 65-106

"Having come for punishment, one must be punished. One must not pull apart the god within oneself."
-Iamblichus, Vita Pythagorica

"Truth would you teach, or save a sinking land,
All hear, none aid you, and few understand."
-Alexander Pope


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The Orphic Way: www.hellenicgods.org
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