Skip to main content

Three generations of Gods

 On the mythical plane of the King-God, we witness the deliberate creation of the social persons of the gods, whereas the divinities and supernatural beings in general of the Anima Mundi (First Generation Gods), were the result of spontaneous evolutions of the metaphysics of the totems (an evolution that in some cases led these beings to the posterior category of city founding gods) and of the very foundations of the narrative of Anima Mundi. In the Rigveda, we observe the line that begins with Dyaus-Pitar (“The Sky Father”, First Generation God) and continues through Varuna and Indra (Second Generation God), a line that the Mahabharata continues to Krishna (Vishnu, Second Generation God) in creating a full mythology. Other gods, however, are the conscious and deliberate creation of new social persons, linked to new activities or new moral and epistemological concepts (Third Generation Gods) produced by the new social relationships. It would be tedious to list all the variety of priestly created gods and goddesses. In fact, the question of the exact number of gods is irrelevant, as is a misinterpretation (by hypostasis) of what the person of a god is supposed to be. A god can be assigned to every object we can think of, just as we can pair up the elements of any two sets. The most relevant issue in relation to the gods of this plane, apart from the person of the King-God who gives the reference or fundamental primitive determination, will be their evolution towards gods that express reflexively developed, epistemological enary emotions (gods of writing, of mathematics, astronomy, wisdom, etc.), morals (gods of virtue, perfection, purity, etc.), as well as the enary synthesis of these two emotional groups (the gods of truth, of destiny and those of the law). From this tertiary generation of gods, the mythical plane of Universal Law will evolve, gods that will end up being attributes or representations of such law. An interesting example of this deity is found in the Egyptian goddess of truth Maat, who began as (as one might expect) a daughter of Ra, emerged from the abyss of the waters at the same time as him, to develop into an independent principle of more active character than Ra himself. 

Labels:

Comments

Post a Comment

Please write here your comments

Popular posts from this blog

Limen et Continuum

  Existence is Encounter. Meeting at the limen. In the limen, the masks disappear, that is, the basic intuitions of identities, such as the identity that I feel and think in relation to the tree that I see in front of me. The identity of the tree is a projection of mine: the unity of my process of perceiving the tree generates a mask in me, the ghost of a limited unity separated from everything else. The simplest form of intuitive understanding of masks and limen is given to us by numbers. Numbers intuitively express the liminal tension that is Existence. A little etymological note. Rythmos in Greek means flow. Arythmos (number) is what does not flow, what remains solidified. Numbers express the liminoid, and flow, rhythm, expresses the liminal. A rhythm becomes liminoid when we can trace patterns in it, that is, when we can construct masks of identities. Mathematics has spoken of flow using the Latin word “continuum”, the continuous. All modern science, since Leibni...
Post a Comment
Read more

What is Mythopoetics?

  The narrative grew in the process of being told, as myths always do. The Blog has become more labyrinthine over the years. It contains my Mythopoetics book and a few other things. For those who access these texts without knowing anything about Mythopoetics, I am going to post the introduction of the first part, so you can decide if you want to spend your precious time thinking about the identity narratives that we humans have developed over the years. throughout our eventful existence as a species. "Mythological narratives are the only intellectual activity that has been continuously practiced by human beings, a fact that makes them a unique tool for thinking synthetically our evolution as homo-sapiens. In this sense, they are the first valuation settings that humans have made about themselves and their environment, and as such, they have conditioned the ones that have come afterwards, both in form and content. Their communicative function places them at the basis o...
Post a Comment
Read more

An Epistemological Perspective of Individuation

For the ancient Romans, "Terminus" was the god of boundaries, represented as large stones used to divide and delimit fields. Festivals were held, called Terminalia, in which the stones that "generated" human space were sanctified. Our word "term" is the heir of that god, or better, it is that god incorporated into an everyday space, in our Lebenswelt or world of life. A philosophical term, whatever its semantic content, is the conceptual mark that we make by establishing a referential sign, it is the action of determining, of generating a reference in a mental space, a reference with which we make a sign correspond, or if we deal with a physical space, the correspondence with an object, be it a milestone, a stone, or an indicator sign. Since its beginnings, philosophy has used binary semantic terms as thinking tools, something that analytical psychology has also made good use of. One of the longest-running binary semantic terms for psychology...
Post a Comment
Read more