As the process of separation of Spirit and Matter intervenes from the very beginnings of life, he is well acquainted with the depths of the seas. He is in some ways the one to ensure this separation, maintained for as long as humankind does not traverse all of the stages represented by his children. If Atlas is the one to hold Spirit and Matter away from one other, he is also the power forging the link between these two poles, and more specifically between the summit of vital evolution and the Supramental world.
His children the Pleiades represent an emptiness which is yet to be filled, rungs of mental consciousness to be ascended for regaining a lost unity. Their presence within the different genealogical branches is therefore a very important clue about the stage of the path being referred to.
École Française d'Athènes
The other Titan couple are Oceanos and Tethys, describing the process of evolution in accordance with nature and that of purification and liberation within the being, following the unfolding of the currents of energy-consciousness symbolised by the great rivers and the Oceanids. The other Titan lineages allow for the situating of energies and forces encountered on the spiritual path, which fulfill the roles of either obstacles or supports.
Amongst these, the different divinities indicate different planes of consciousness: the Olympian gods most often intervene through the intermediary of the mind, as do divinities acting from the heights of the spirit or the roots of life such as the winds or stars. He heralds contact with the soul, hence his special place amongst the other stars.
In the first volume the Olympian gods are given particular attention, for they represent those forces which are most immediately perceptible to contemporary man.
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For while they represent powers which exist outside of man, existing within an independent reality and being able to make use of man for their own ends, the seeker can also learn to play with these forces within himself and thus to master them. Thus, within us Zeus represents that which aspires for growth, the surpassing of oneself and the limits imprisioning us. Their son Ares is the symbol of what calls us to overthrow habits, question certainties, and flee from lukewarm feelings which are a refusal to engage.
He is a force that is feared by the weak but valued by the strong. This word is usually ascribed the meaning of emptiness, incorporated into the elemental chaos of Genesis and the concept of an empty and undefined world. But in this case there is no connotation of disorder or confusion, rather of concentration.
If an idea of emptiness persists, it is that of a void that has the potential of holding all within itself. At the same time as the Titans appeared the Cyclops, who had a single eye in the middle of their foreheads symbolic of omniscience, as well as the Hundred-Handed Giants, expressing a power which acts with precision, skill and efficiency in each and every instance, simultaneously and on every plane, also known as Omnipotence and Omnipresence.
Orthros, the symbol of falsehood, fathered with his own mother Echidna two other monsters, representing the consequences of this mental perversion. These were Phix or Sphinge, symbolic of a perverted wisdom, which Oedipus will have to face, as well as the Nemean lion, image of the ego, filled with pride and insensibility.
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Running parallel to the Ouranian lineages which outline the evolution of human consciousness are described the stages of development of life within the lineage of Pontos. His daughters the Nereids, incarnating the states of fulfillment and powers of Life which man will have to conquer by descending into the roots of the consciousness of cells.
Amongst them, Iris is the messenger of the gods, who establishes the link between cellular matter and consciousness and is the image of the nascent nervous system, while the Harpies are symbols of forces which ensure homeostasis or the reversals necessary for evolution to occur. She belongs to a stage of human development that is yet to come. After having outlined in the first volume his decoding methods and the general structure of mythology, the author proposes a structure of the different aspects of consciousness as an introduction to the second volume.
Rather than being arbitrary or based upon the imaginary, this structure is extrapolated from the experiences of mystics across time. In fact, an understanding of it is indispensable for comparing myths referring to different types of experiences and realisations. A lack of knowledge of this structure and the paths held within it can lead to the seeker being sidetracked or mistaking modest experiences for ultimate realisations, although such difficulties may be necessary for the personal evolution of those who experience them. For these planes do not simply refer to subjective experiences, but rather to domains of consciousness populated by beings, entities and hierarchies which evolve according to their own laws and rhythms.
It is the result of the perception, feeling and even the sensation of ourselves as a distinct being separate from other beings and the rest of the world, to which we are identified. It permeates not only the mind but also the vital and the body.
La légende des Danaïdes
From there comes the identification with our habits, our usual thought patterns and in general, with anything that gives us the feeling of permanence. In fact, we must distinguish between the right movement and its deformation. Because ego is the deformation of a just will for a separate existence, just as desire is the deformation of a just will to possess. But this separating ought to remain within the framework of the subordination to the Absolute and not assume its own right.
The myth of Sisyphus, a character who embodies the principle of effort, also demonstrates that effort is no longer useful in the last stages of yoga, which engage with the consciousness of the cells. The theoretical bases for purification are then specified by the six first labours of Heracles: — The death of the Nemean Lion affirms as its ultimate object the liberation of the ego which is the will of self-affirmation.
Psychological suffering ceases with this double liberation. The four following labours specify certain modalities or necessities of the liberation of the spirit: — With the Ceryneian Hind, an aspiration and a purification by intuition of what parasitically preys upon it, in view of the final aim of integrity and consecration.
Then the first children of Aeolus, in whose lineage are situated the experiences corresponding to the ascension of the planes of consciousness, lead us step by step to the first great experience of contact with the Absolute, such as it is recounted in the Quest of the Golden Fleece. Through the study of this last myth recounted by Apollonius of Rhodes, we cover with Jason and the Argonauts the preliminary steps of the path, the quest for exotic spiritual forms, the encounter of the Master or of the Path, as well as karmic memories, etc.
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Thetis and her sisters the Nereids arrived from every side to bring assistance to the heroes. More information about this seller Contact this seller 3.
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More information about this seller Contact this seller 4. More information about this seller Contact this seller 5. More information about this seller Contact this seller 6. More information about this seller Contact this seller 7. More information about this seller Contact this seller 8. More information about this seller Contact this seller 9. Published by MF About this Item: MF, More information about this seller Contact this seller When Jason announces his plans to travel to Colchis looking for the Golden Fleece, Orpheus volunteers to his father astonishment.
Before he reaches Jason, the fame of his music grows. Jason invites him to join his Argonauts and when Orpheus plays his lyre, the sea becomes gentle, winds guide Argo where it should go, the crew works in harmony. One evening, he observes beautiful girls who dance on a clearing.
He starts playing the lyre and the girls dance the whole night. In the morning. She tells him that they are nymphs of the oak tree. Orpheus plays for them during many evenings, and every time when they leave, Eurydice stays a little longer. Finally, they get married on the shore of the river and oaks of the forest dance at the wedding. The couple settles in the regions of Thrace inhabited by the Ciconians. She is forced to flee an aggressive man, Aristaeus, and steps on a viper whose poison kills her. Orpheus is crazed by grief but remembers that Apollo when he gave him the lyre told him that it would take him to a kingdom where no mortal goes.
He realizes that Apollo was talking of the Underworld. He takes his lyre and descends to the Underworld. His music charms Charon and Cerberus, and finally also Hades and Persephone who allow him to take Eurydice back among the living under one condition: she will follow him but he cannot try to look at her, if he does, she will remain in the Underworld forever.
Orpheus, worried that Eurydice will be lost in the mist, looks back, and she instantly disappears. Devastated and distraught, Orpheus tries again to convince Charon to take him across Styx. He plays and sings for many days and nights but is not granted another chance. Finally, he returns to Thrace and lives there in isolation avoiding all human contact.
This attitude offends Maenads who assault him and tear him to pieces. When his lyre continues playing on its own, they throw it after Orpheus head into the river. Both the head and the instrument are brought by the river to a beach where a snake approaches and is at the point of striking when Apollo appears and turns the serpent into stone.
He punishes also the Maenads who are transformed in trees and cannot move. The lyre is brought to the sky, as the constellation Lyra. The shade of Orpheus quickly descends to the Underworld, pays Charon with many coins and finally reunites with his beloved Eurydice. At the end, again there is a Pour en savoir plus section with basic information about characters and sources.
In the mountains on the island of Crete, in a secret clearing, nymphs live, sing, dance, and play undisturbed. A young boy called Zeus plays and runs in the mountains trying to catch Amalthea, a goat with horns full of ambrosia. Zeus grows up and asks nymphs about his parents. At first they speak only about his mother Rhea, but later they tell him about his father, Chronos, who, in trying to prevent a prophecy, devours his children.