The Advent of Dionysus / Who Was Dionysus? / 14.01

Hestia

Dionysus replaced Hestia, the goddess of the hearth who, having grown weary of her quarrelsome family, was happy to step down. Hestia signified life's sacred fire, which was central and universal to everything—the essence of things—and she was the purveyor of peace and unity. Yet some say she didn't step down at all. The self-effacing one, she was the most anonymous of the gods, and her presence was barely perceived. So who's to say she really stepped down?

If not, Dionysus would have been the thirteenth god added to Mount Olympus, giving more credence to my parallel between him and Christ at the beginning of the book, thus mandating his close ties with her. And, much in the way Hestia represented the alliance of the mother city with the outer colonies, which took fire from the central hearth, it portrays both Jesus and Dionysus as the thirteenth or central figure. Thus signifying the advent of the New Church (both internal and external aspects) and, the fulfillment of each religion.

The Pantheon

Considered the most important of the Greek gods, with his profusion of names—which indeed were many—it's easy to see how the other gods culminate in Dionysus. And being god of the theater, the role of the good director is to acknowledge those who best portray these archetypes. Therefore I'd like to speak of these deities—Zeus, Apollo, Artemis, Ares, Athena, Demeter, Aphrodite, Hephaestus, Hera, Poseidon, and Hermes—and show how they correlate. And, while something similar could be said of each deity, where other gods were included in their spheres (why it's called a pantheon), the idea is most complete with Dionysus, with his special ability to change forms.

Zeus

First there was Dionysus' relation to Zeus, and indeed Dionysus has been called a second Zeus, particularly when compared with Zagreus, which means "Zeus-like." And, as mentioned in chapter 2, it was Orpheus' contention that Dionysus was the successor to Zeus' throne. And when he was finally admitted to heaven, he stood at the right hand of Zeus, even as Jesus (often called God Himself) stood at the right hand of Jehovah.

Apollo

Then there's Dionysus' relation to his brother Apollo. And while the two are considered opposites, they were essential to each other. Now I've already said Apollo corresponds to truth and Dionysus corresponds to good but, as Swedenborg contends, the two are wholly dependent, and coexist together, meaning elements of both are contained within each. And, as good is the fulfillment of truth, it follows that good is more complete, i.e., more inclusive of truth. Swedenborg also says the highest or celestial heaven corresponds to Divine Good, while the spiritual heaven corresponds to Divine Truth. Hence as Dionysus is the god of wine (as Jesus was the god of the vine), perhaps it isn't such a paradox when Swedenborg says wine corresponds to Divine Truth.

Artemis

Then there's the parallel between Dionysus and the youth Hyacinthus, the beloved of Apollo who, through the unfortunate throw of the discus, died tragically like Dionysus. While his very name makes the correlation to Artemis obvious, or to Cynthia, which is another name for Artemis and means the moon. And indeed Artemis had nursed him and brought him up. Similarly, Semele's sister Ino, who reared the baby Dionysus as a girl, was later deified as Leucothea and was herself a moon goddess. Not to mention that Semele means moon and, that Silenus, Dionysus' tutor, means moon-man.

Ares

Where wine itself is called the conqueror, there's the relation between Dionysus and Ares, the god of war. Indeed Dionysus had numerous conquests, with one of his surnames being the triumphant one. The main difference between Dionysus and Ares is that Ares was the god of strife and Dionysus was more mild-mannered (more like Hestia), except when he was incited or abused—like wine! And all bets are off! Yet to understand the myth, is to understand there's a fine line between sobriety and getting drunk, that in fact the object is to learn how to be happy without getting drunk. Or else get into a knock-down drag-out drunken brawl?

Athena

Enter Athena, the goddess of wisdom. Skilled in the art of warfare herself, like Ares, she participated in many wars, but always stood for what was fair and just. She was the intercessor to the Trojan War and, kept a watchful eye over Odysseus. In many ways she was the opposite of Ares, with her principle aim being peace which, closely approximates Hestia's title, as well as Dionysus' (although he was more militant like Athena). And like Hestia (and Artemis) both were virgins. While for the sake of sobriety and moderation, it was Athena who invented the bridle.

Demeter

The god of vegetation and himself a mystery god, Dionysus was also initiated into the mysteries of Demeter, the goddess of the grain. Known as the Eleusinian Mysteries or, mysteries of the dead, they involved the secrets of the afterlife. While in earlier accounts, Dionysus was the son of Persephone (Zagreus), the daughter of Demeter, or even the son of Demeter (Iacchus). And here, where the bonds between mother and daughter are inseparable, suggesting a closer affinity to Demeter, Dionysus becomes the god of bread and wine. Sound familiar?

Matthew 26:26-30

Mark 14:22-26 Let it also be known the mysteries of Demeter involved the secrets of the couch.

Aphrodite

Hence the correlation to Aphrodite, who in her bewitching graciousness embodies the beautiful Ariadne, Dionysus' wife. Described as an earthly Aphrodite, Ariadne is more closely associated with Aphrodite (and Artemis), both of which emerged from the sea. While upon graduating into adulthood, Rhea initiated Dionysus into the women's secret mysteries, for which reason his worship was held in secret. There are the many phallic aspects to his worship as well, with Priapus, a phallic being, the offspring of his mating with Aphrodite. Hence, where Dionysus is born of Zeus' thigh, it equates with conjugal love, the first and primary love from which all others proceed—its masculine realization. While indeed, Aphrodite and Eros were two of his closest friends.

Hephaestus

Dionysus has also been compared to Hephaestus, the god of the forge. And it was Hephaestus who was given Aphrodite to wife by Zeus—who, spent most of her time with Ares. While I understand the word "nysa" means "lame" (it's one meaning), much as Hephaestus himself was lame. Hephaestus was also the son of Hera, who she rejected and cast out of heaven, and yet was finally reconciled through his works—like Dionysus. Hephaestus is also related to Hades and his "subterranean realm." Thus when Dionysus first emerges, he emerges from the underworld; while some accounts claim Hades was his father. And, much like Jesus, who takes on everyone's sin and subjugates the hells, it was Dionysus' task to do the same.

Hera

Upon reaching early adulthood, it was Hera who drove Dionysus mad, not unlike the mighty Heracles, whose achievements were similar. And like Dionysus Heracles had to come to terms with Hera. It's odd that he was named after her, i.e., "glory of Hera," for he wasn't her child. But being the son of Zeus, which is why she despised him, she unwittingly suckled him as an infant and he received immortality. Thus in coming to terms with her, both were proven by her, and drawn closer (as Heracles draws from her breast). And, where Hera portrays the goddess of marriage—in the strictest sense—it suggests a close association with Dionysus. For what may sound like a paradox, due to the orgiastic nature of his worship, he was the only god to remain monogamous. Its appearance was likely derived from conjugal love, the first love, from which all others proceed.

Poseidon

The god of the depths and ruler of the sea, Poseidon was no alien to Dionysus either, for Dionysus was equally at home at sea. He himself was an expert sailor and was known for sailing the Aegean, while he had a flair for delving into the watery depths, where he found sanctuary. Thus Dionysus was born prematurely, and had to fall back asleep, before he could be reborn. While many times he plunged into the depths of the unconscious, to find refuge there, before a new awakening. And, similar to what I say in chapter 11, it was Poseidon I had to reconcile myself with, before I could reapproach life.

Hermes

The god of commerce, and divine messenger to the gods, it was Hermes who delivered Dionysus from his mother's destruction and brought him to his aunt Ino. As the other gods were closely affiliated with Dionysus, it was Hermes—in his cleverness—who acted as "coordinator" with Dionysus. And, as Dionysus is called "lord of souls," it closely approximates Hermes' title: "guide of souls." Hermes was also called "father of the nymphs," which compares to Dionysus, whose worshippers were mostly women. Finally, with all the signs attributable to the making of this book, it's evident Hermes has been at work here.

The Tree of Life

15	Another example illustrating this interrelatedness between the gods is the factors that go into the development of a tree. Which seems so integral that I've ascribed to it The Tree Of Life:

Zeus, The Father, is the sun itself, the provider of sustenance and warmth and agent of germination. Everything is born of Zeus. Apollo, Dionysus' counterpart, is the sunlight (versus the sun's heat), the agent of photosynthesis, as it reacts upon the leaves—which, is more specific to the crown of the tree. Artemis is the process of photosynthesis itself, the mystery, shrouded in darkness; as the moon reflects the light of the sun.

Ares is the volatility of the sap as it rises, or the force, born of the absolute will of Hera, mother of all wills (compare testosterone). While Athena, more than Apollo, is the crown of the tree, as it unfolds and reflects the light of Zeus, to which the color green applies (chlorophyll). Demeter is the trunk of the tree, or vessel, which is tied to the soil—the will of the earth and, mystery of resurrection.

Aphrodite, born from the foam of the sea (Uranus' genitals), is the passion of the sap from below and the interplay with enlightenment from above. Hephaestus, like Ares, who was without a father (born of Hera's will), is the restitution, the assimilation of the nutrients from the soil, used to forge and maintain this living structure. While Hera, the queen of heaven, is the tap root and closest to Zeus, a position she guards jealously, for if severed it would spell the end.

Poseidon is the water table and the root structure, and together with the living tissue, portrays the height of the tree. Hermes is the divine messenger and interactor between heaven and earth—the scope and mystery of it and, mystery of the soul (compare synchronicity). Hestia is life's giving energy, hence the life of the tree, or its energy field (aura). While Hades is the soil, accompanied by death and decay, from whence the elements of life are drawn. Even as Dionysus is the tree itself, hence the True Son, more specific to the trunk and mysteries of Demeter.

The Parallel

Although my book is about Dionysus, indeed it speaks of his very advent (or second coming), my intent was to present the events that have occurred in my lifetime, as well as my viewpoint, which accompanies it. And as his myth was developed thousands of years ago, when he first appeared, plenty has already been said. Hence I was more preoccupied with drawing a parallel, with his myth the closest approximation to my story, and the best vehicle for conveying it. Indeed there's a real connection to be made. It therefore seems fitting that I begin writing about Dionysus here, at the end of the book.

This chapter was also more of a second thought, for I'd already outlined the first thirteen chapters, and felt most of the territory was covered. But I was thinking specifically of the Gerarai, and wondering if the book should include fourteen chapters. I then realized I hadn't given a full account of Dionysus—though I'd wondered about it elsewhere—but wasn't sure when or if it should be addressed. There were also certain misnomers about Dionysus, that I felt should be addressed, but again I wasn't sure where.

God of Drunkenness?

Having said this, I believe we have a more complete picture of Dionysus now. But there's one more thing I'd like to say, and it's the main thing. Due to the diversity of influences from the other gods, he easily gets "taken out of context." Which explains why he habitually gets torn to pieces—as Jesus is continually crucified—only to have him disappear, and reappear with a new advent (rebirth). Of all the gods, Dionysus is least understood. He's therefore best portrayed as god of wine, which gets perverted when he becomes Bacchus, the god of drunkenness, hence the god of excess (i.e., Dionysus abhorred getting drunk). This was something the Romans did, thoroughly and completely, and later the same with Christianity. (Swedenborg rightly refers to the Roman Catholic "religion" as Babylon, the drunken whore in the book of Revelation.)

While it further explains the inherent violence accompanying the myth. Being the god of wine, the one thing which is notable are the grapes. And what are grapes? But seeds (as corresponds to the truth). And in human terms where does the seed come from? The man's testicles. Thus Dionysus is appropriately equated with Zeus' testicles, and indeed, he's been called the betesticled one (and so coincides with being a fertility god). Now what's notable about the testicles is that they tend to stay put and generally go unnoticed, until the slightest poke or prod brings about an adverse reaction. At first they wouldn't seem to serve any purpose, yet they're very curious looking and tend to arouse people's curiosity. But why do they call them private parts?

What it suggests is a higher internal state, or an understanding beyond what we normally see. (Swedenborg says the genitals correspond to the celestial or highest kingdom.) Yet they're essential to what we are and serve an express purpose, suggesting something very creative. But because we're externalized, and can't see beyond our physical senses—like animals—we're inclined to mock what we don't understand, which can and will bring about this kind of reaction: i.e., why I don't expect people to understand me, and it helps explain many of the reactions which are evoked. Something similar is implied when you call someone testy.

While this is the kind of anger associated with Dionysus, who indeed was relatively mild, until he was provoked, and a terrible wrath ensued! Sound like Jehovah? It's an important distinction to make, for we're really speaking of the nature of profanity, and indeed of profaning what is holy. (One's inner sanctum?) So why do they call them "the grapes of wrath?" or, "grapes of God's wrath?" And so the duality of wine. Or is it a duality? For it's really God's gift, which if we we're to receive as such, with reverence and conscience, and not be so demanding, we would be much happier and find true fulfillment.

Addictive Behavior

Therefore as humans we tend to go to extremes, and we lose sight of the "overall picture." And in our endeavors, be it work, sports, religion, drugs—good or bad, etc.—we tend to get fixated or drunk on what we're doing. We call this neurosis or, addictive behavior, and it gives rise to the term "inflation." Which brings up Robert A. Johnson's book, Ecstasy, Understanding the Psychology of Joy, written specifically about Dionysus and the "ecstatic experience," and its loss in our western culture (available through Harper & Row). A noted lecturer and Jungian analyst (he studied under Carl Jung), Johnson's book is the most fundamental book I've read—and, while I don't fully agree with him, his is the only book to do this myth justice. In fact I found it at the time I was getting my life back together (in 1988), when I was looking up this myth and found my name corresponded to Dionysus—but, was discouraged by all the contradictions. Thus his book proved very useful, for it helped me consolidate my ideas, as everything started coming together. And, as it was published the same year as my rebirth experience, in 1987, it was very timely. Hence the birth of a child signifies the birth of "new doctrine," which is precisely how I felt about his book. It seems fitting that the two should coincide.

The whole book is notable, as it deals with many misnomers, but the one thing that stands out in my mind is chapter 9, where he speaks about inflation. And in all my dealings with people, this is the primary truth: People are full of hot air! And in our "degraded form," full of strife and materialism, and devoid of spirit, we need to be reminded that we still exist. And we prop up our puny little egos, through every contrivance, and practically shout it in each other's face. And as we fumble and stumble around, seeking praise and approval, the truth gets overblown and exaggerated. This is what Johnson calls inflation—and it's a big distraction! (Look at television.) So what of reality? Or is it only a dream? Indeed we pour all our resources into this temporal fleeting existence, which only mocks what it should be! And we raise ourselves up high, basking in our own glory, as we usurp God's throne and get drunk on our own self-worth.

Thus when Jesus says, "Seek ye first the kingdom of heaven, and all these things shall be added unto you," he means we mustn't strive to build ourselves up, for everything will be added in its own time.

Matthew 6:33 Something similar is implied when he says, "For whosoever shall save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it."

Luke 9:24 So unless you're willing to forfeit your "ego life," and humble yourself, you won't find true fulfillment, and remain out of sync with Creation.

It's really speaking of Hestia, who's prepared to set aside everything for "internal peace." Therefore it's Hestia we need to discover in ourselves—the very seat of our soul—which isn't so difficult, but more a matter of keeping things in perspective and not going to extremes. And as Swedenborg says, the life which leads to heaven isn't so difficult. Once we restore Hestia, we open the door to Dionysus, who touches our cheek, our breast and our ankle, and we begin to dance; we discover our inner child, as life becomes an adventure. So the choice is ours. Do we exalt ourselves over everything, or do we humble ourselves? Do we honor Hestia and Dionysus, or do we forsake them, and go off and do what we damn well please?

Today's Violence

This brings up my final concern. Today's violence. With all the deceit and hypocrisy we promote, everybody gets short-changed. Indeed nobody is exempt, and it lends itself to what Robert Johnson calls society's "bankruptcy of feeling." But so long as there's an abundance of wealth and resources, the game will continue, and nobody need ever evaluate it. (But our resources are running out.) The saddest part is that those who are born economically disadvantaged, I'm speaking of certain minority groups, are affected the most. Being poor doesn't necessarily mandate this, but it tends to contribute, especially in a society whose values have become inflated: as we "try and catch the wind." The problem arises from a lack of self esteem and hope and, when constantly bombarded with the "success of the world," we feel locked-out. We see that if we "play the game" we can get ahead, but when continually reminded of our difference—of how black we are, etc.—the unfairness comes glaring back in our face. We feel inadequate as human beings and give ourselves over to hopelessness and despair.

This sets the stage for life in the inner-city, which becomes a breeding ground for violence. And by informing our young people that there is no future, and they'll never amount to anything, what do we offer? The monster of pride and jealousy then rears its ugly head, and they're apt to take it out on someone else. After all, what is life? But the problem is not isolated to the inner-city, it's cropping up everywhere. We now have a whole generation of disillusioned young people, with nothing to identify with. (Look at MTV.) But, if you can't make it in the "straight world," what else is there? Crime and gang violence!

If you're a young person, and find yourself in a similar predicament, I ask you to take heart. For there is a God in Heaven, and He's concerned about everyone's welfare. And while the temptation may be great, I ask you to desist from violence or, at least refrain from initiating it. We all have the right to defend ourselves, and at times it becomes necessary, but try and let the other party know it wasn't your idea. Be flexible, maybe they'll get the message. If they don't, then do what you have to but, don't revel in their defeat, and don't take anything that wasn't yours. Otherwise it disproves your intent, and shows you're no better than they are. If you feel overwhelmed by the situation—then get the hell out of there! The important thing is to save a piece of your soul, so you can begin a new life.

While people claim this is hell on earth, and deny God exists, saying how could he permit so much evil and suffering? it's really a halfway house, where everything is staged and prepared for later. And while they use the same excuse to justify their own evils, heaven and hell really does exist, and a place is prepared for each of us when we die. But God doesn't wish anyone to go to hell, instead, He allows us to experience evil so we can understand it, and see how it's inherent with our nature. And by giving us the capacity to govern our own affairs, through our understanding and will, we can discern its matter and choose accordingly. And through such a process—called life—we either transcend it or we don't. But, He gives us that choice.

Revelation 14:14-20

"And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.

And another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horses bridles, by the space of a thousand and six hundred furlongs."

Revelation 14:14-20