Frenzied speech You give, the oracle-woman bowed back
with the force of Your Presence in her head,
with the force of Your words erupting like a volcano
from her heart and mind, dancing and blazing on her tongue,
every synapse burning bright, as though she had fallen into the sun.
Frenzied speech and prophetic power You bestow, Great Lord,
weaving like a serpent through the brain, opening doorways
through which Gods and spirits might howl triumphant.
This is a high art, and You train Your women to wield it
swift and sure, mercilessly and sometimes cruelly,
like a surgeon’s blade, deployed keenly and without hesitation.
It is this Power, like the blistering force of a thousand suns,
that shines the wisdom of the Gods into mortal lives.
Those who heed it uphold the will of Zeus,
the immortal hierarchy of the heavens, the glory of the cosmos.
Those who ignore these whispering women glory-sent,
wreak their own destruction and order is again preserved.
It is the pristine ratio dancing, ever turning, ever re-harmonizing in Your hands.
You maintain the radiance of its song, the cosmic majesty of its dancing sequences
through which worlds are born, pass away, and are born again.
Preserver, Savior, Eternal God, Your songs soar in the hearts of those who love You,
and through the cosmos too, restoring order to all things touched by the sourness
of spiritual decay.
May we too join in this dance. May our hearts be patterned for Your song
that like wood in the blazing fire, we may be transformed, into light and heat
and conduits of Your goodness to our sad and broken world, every day of our lives.
Hail to You, Apollo.
(by G. Krasskova)
(again, rambling…you’ve been warned)
So, the subject of ‘kenosis’ came up in the first paper I heard today. When I looked it up (because I’m toggling in this conference between Catholic and Orthodox perspectives and also, I’d heard of it solely in the context of a goal of devotional practice), initially I saw it defined as Christ’s rejection of his divine nature during the Incarnation. It’s more complex than that, but that initial definition did get me thinking. Why would this ‘putting aside’ of divine nature have to be ‘rejection?’ So, thinking of our theologies, I’m immediately reminded of Euripides’ play “The Bacchae,” in which the poet has Dionysos declare that (to educate Thebes) He will “put aside His divinity” taking human form. While this is a play, Dionysos is the God of theatre and it does reflect the practices and language and ideas and mysteries related to this particular God. Could one say that what is happening when Dionysos does this is a type of kenosis? (which the theologian just described as ‘self-emptying, taking the form of the servant’).
I wouldn’t describe any of this as a rejection of divine nature. Rejection would imply a permanent disavowal, wouldn’t it? ‘Putting aside’ implies that one can then put it back on (the root of the word ‘rejection’ implies a throwing back of something). Even within the Incarnation, was it a rejection? Was not God the father ever with the son even through the intense humanity and human suffering of the Incarnation? For our purposes did not Dionysos remain divine even when He was wearing human flesh?
Kenosis is more readily Christ’s emptying out of Himself to be open to God’s will. It’s…complicated. I do think ideally, we as devout people should seek to empty ourselves out (the meaning of κενοω) so that we can be filled with our Gods, so that we can be completely receptive to Them and Their will. The lecturer now speaking keeps talking about “self-emptying obedience” and I take issue with the way in which she’s using the latter term…devotion is more active, an active annihilation of all those things that would keep us from being fully open to the Gods. There’s nothing passive in it, save for the receptivity that allows us to eventually experience our Gods. And even within that level of receptivity, whatever obedience there is becomes full alignment, a partnership not an abrogation of personal will but a uniting of that will with our Gods…do Christians mean the same when they use this term?
Back to my initial point, I can totally see kenosis as a means and goal of devotional living (regardless of one’s tradition. I think ultimately we should empty ourselves of ourselves, of all our bullshit so that we can be the most useful tools and servants possible of our Gods. THAT is exactly what devotion entails), but I struggle to see it applied to the incarnated Christ. Returning to Dionysos, which is far more relevant to our praxis than Christ (with all respect to my Christian friends), when He put aside His divinity, was He emptying Himself out so that He could better align with HIS true will?
I want to parse that out…what does it mean that a polytheist could accurately say Dionysos is putting aside His divinity…here’s the Greek:
ὧν οὕνεκ᾽ εἶδος θνητὸν ἀλλάξας ἔχω
μορφήν τ᾽ ἐμὴν μετέβαλον εἰς ἀνδρὸς φύσιν.(Bacchae, line 54)
for which purpose, having set aside my form (lit: that which is seen)
I bear a mortal shape and I have changed mine into the nature (φύσιν) of a man. (my translation)
If we look at ‘nature’ in the Aristotelian sense, it is the motivating essence, the material cause for a thing. It is the essential substance of a thing. In the Heraclitan sense, it is a thing’s natural development. Is Dionysos here lowering Himself down to the human level and allowing things to thus play out according to human rules and decisions? Its opposite is νομός, or law and custom so is this a means of giving more freedom and loopholes for events to play out? Is there a freedom in incarnation not found in the immortal sphere (a horrifying thought)? I was discussing this with Edward Butler (wanted to be sure that I was correct, that this was as intriguing a passage as it always had seemed to me, because surprisingly little’s been made of it in classics) and he noted that, “eidos often means just the visual appearance of something; but what does a mortal look like, qua mortal? Then in the next line we have andros physin, which has the same ambiguity. Physis can mean just the outward appearance of something, but it can also mean something deeper, the “nature” of something. Euripides seems to be playing a bit with the idea that Dionysos is taking on more than just the look of a human.” So, I think something is going on here and I can’t help but wonder if it’s something more than just a poet taking theological and poetic liberties.
Perhaps it makes no sense to make this comparison – Christians do what they do with their theology and kenosis is a particularly Christian theological term—but the entire conversion reminded me so strongly of that passage about Dionysos I could not help but doing playing with it here.
And…I went back to the Greek to the word εἶδος. It is the word from which we get our word ‘icon’ and I believe also ‘idol.’ It is something that can be seen, a form which can be seen. So, Dionysos is transforming His appearance. The presence of the word φύσιν complicates things for me. It has certain specific meanings philosophically, Is it all simply a change in appearance not reality here (unlike the licit view of the incarnation in which the humanity assumed by Christ is reality … unless one is a Docetist lol). I could go round and round with this for hours but I need to stop myself. Argh.
EDIT: So, thus am I served for writing this, while taking notes during a lecture, and discussing it all withe a friend via email. I had my etymology wrong above. “icon” comes from “eikon” and ‘idol’ from εἴδωλον. We get our word “idea” from εἶδος. What i wrote above still stands though: Dionysos is transforming into the idea of a mortal man…close enough to appearance to still ask: what does that mean? what is a God’s idea of mortal man and how would that translate to other mortals?
(these, like the other week day prayers, are being written out of order as inspiration strikes).
You, Kyrios, are the glory of the Sun,
washing the world clean with Your light
every moment Your horses thunder across its heavens.
Your very presence restores, as light drives out darkness.
Your very song reorders, as its resonance shatters stagnation.
In Your hands lies the balance, the ratio of all the spheres,
A scaffolding of perfection, a purity of sound,
Divine harmony resolving into beauty, through Your music,
You keep those holy chords whole and add to their substance,
filling the world with Your whispered descant,
the potential for regeneration. So, it is with You, oh Medicus.
Your hands bring healing and restoration to us too,
Restoring the harmonies of our flesh, our bones, our rattled synapses.
You hear our most desperate cries, driven by pain and fear, lost in illness,
You hear and the moment Your attention is caught, pain begins its retreat.
The sound of Your attention, the gentle and firm touch of Your power,
Begins again, a dance in which illness has no place save its flight,
Alexikakos, from Your power.
You are the glory of Olympos,
And Your blessings fill the world with beauty.
Hail to You, Apollo Medicus, Father of Healers,
Whose charmed arrows never fail to hit their mark.
(by G Krasskova)
Oh Goddess, Keeper of the most ancient and necessary of virtues,
Cultivator of the Holy, Guardian of sacred traditions,
Kindle within us the flame of fervent devotion.
Protect us from acedia, from pollution, from lack of care.
Inspire within us a desire, always, to do what is right and proper:
For our Gods, our ancestors, the land from which we draw sustenance,
And our traditions, the delicate and holy trust which have been given into our care.
Show us, Mighty Mother, how to tend these duties fully and well.
Let nothing deter us. Let nothing interfere, least of all our own fears
That our work will not be perfect.
Inspire in us a motivation as fierce and unstoppable
as the very turning of the seasons,
that we may cultivate within ourselves,
all the virtues necessary,
to live a life of devotion
pleasing to our Gods.
Teach us, Oh Goddess both gentle and firm,
To develop in ourselves the virtues of loyalty, fidelity,
Commitment and care, caritas toward the Gods
And each other.
Let us nourish what must be nourished.
With hearts and hands ever lifted in prayer.
Hail to You, Pietas, now and to our final breath.
(by G. Krasskova)
Congratulations to the winners of the Morpheus Agon and the Agon for Anteros: Ellen and Amanda Artemisia Forrester respectively. 🙂 I’ll be reaching out to you both to coordinate sending your loot. A huge thank you to everyone who entered the agones and for your patience!
I have decided to run one more Agon, this time for Blodeuwedd. Somehow I received a second copy of the [relatively] new devotional for Her: “Flower Face: A Devotional Anthology in Honor of Blodeuwedd.” It’s a surprisingly good devotional. It’s worth reading for the forward and the articles on Blodeuwedd as a Goddess of seasonal Sovereignty alone. There are a few pieces that I could have happily left out, but 99% of this book is really quite excellent. I’m going to offer my extra copy as the prize for Blodeuwedd’s Agon. The winner, if he or she submits a prayer, will also have their prayer used on the upcoming prayer card for this Goddess.
Her Agon will run through May 31.
Happy writing, folks.
It is to You Whom I turn when the night is darkest.
It is to You, Whom I cry when I am beset and surrounded,
by enemies as thick in number as an unkindness of ravens.
When I call, Oh my Lord, Your arrows gleam so viciously bright in the shadows.
I know I have nothing to fear.
You, Far-Shooter stalk those Who would harm the Gods’ servants,
Your arrows rattling in their quiver, their rhythm making the Moon smile.
You protect what is Your own. You keep pure Your sanctuaries.
You dance across the field of battle before the opponent
even realizes their last dawn has come, splendid in Your wardance.
You, Mighty One, avert all evil, all miasma, all pollution, all harm.
The glorious swan cries a paean to herald Your coming.
Great shooter from afar, Your arrows always find Their mark.
You restore, Lord of the ash, Lord of the bow, Lord of restoration.
May You always be praised. May I always praise You,
and know my place before You in service.
(image by L. Perkins; prayer by G. Krasskova)
Thank you, Hermes,
Oh, Giver of Good things.
Before my prayer was even fully uttered,
You answered it.
What a sweet and unexpected gift,
a grace and an utter delight!
I rest safe in the knowledge
that You, clever and generous God,
most gracious, most loving,
protect and provide.
Before the shape of my need
has even been formed in my heart,
You have spied it out.
You have showered me
with unexpected blessings,
large and small.
I am grateful, Oh my God,
so immensely grateful,
and ever will I honor You.
Hail Hermes, ever my Champion.(1)
(by G. Krasskova)
1. One of His by names is Promakhos – champion.
She is a Goddess,
and Her name means grace,
righteous balance, and devotion.
She knows all the ways
In which to right our world.
She knows and proffers them to us
With holy hands.
She is harmony,
The resounding melody
Of all the spheres
Dancing in perfect rhythm.
She is ratio and perfection.
She is the royal road
Open to us all.
She has no need of armor or spear,
Sword or terrifying mace,
Though Her blessings fall
On every right-minded man
And woman too
Going forth to do their duty.
She has only to reveal Herself,
To enter a place, a heart, a home
And it is transformed
Into a victorious field
Where enemies of the Gods
May no longer dwell.
Hail to You, Pietas,
A Beauty found only in You,
By which we are raised up.
(by G. Krasskova)