Η επίδραση της αρχαίας ελληνικής σκέψης πάνω στη φιλοσοφία, την επιστήμη και την τεχνολογία Συνεδριακό κέντρο της Διεθνούς Ολυμπιακής Ακαδημίας Αρχαία Ολυμπία, 28-31 Αυγούστου 2016
ΥΠΟ ΤΗΝ ΑΙΓΙΔΑ ΤΗΣ Α.Ε. ΤΟΥ ΠΡΟΕΔΡΟΥ ΤΗΣ ΔΗΜΟΚΡΑΤΙΑΣ ΚΥΡΙΟΥ ΠΡΟΚΟΠΙΟΥ ΠΑΥΛΟΠΟΥΛΟΥ
ΟΡΓΑΝΩΤΙΚΟΣ ΦΟΡΕΑΣ: ΠΑΝΕΠΙΣΤΗΜΙΟ ΠΑΤΡΩΝ
Το Συνέδριο, αφετηρία ίδρυσης Διεθνούς Κέντρου Επιστημών & Ελληνικών Αξιών, έλαβε χώρα στο Συνεδριακό Κέντρο της Διεθνούς Ολυμπιακής Ακαδημίας. Οργανωτικός Φορέας του Συνεδρίου ήταν το Πανεπιστήμιο Πατρών με την ευγενική σύμπραξη και συνεργασία της Ένωσης Ελλήνων Φυσικών, της Ελληνικής Μαθηματικής Εταιρείας, της Εταιρείας Μελέτης Αρχαίας Ελληνικής Μυθολογίας, σε συνδιοργάνωση με τον Δήμο Ήλιδας, τον Δήμο Αρχαίας Ολυμπίας και την Περιφέρεια Δυτικής Ελλάδας. Οι προσκεκλημένοι Έλληνες και ξένοι εισηγητές ανέπτυξαν θέματα σχετικά με την Φιλοσοφία, την Επιστήμη, την Τεχνολογία και τον εν γένει Πολιτισμό του Αρχαίου Ελληνικού Κόσμου. Η Μαρία Σίδερη, προσκεκλημένη από το Πανεπιστήμιο Πατρών ανέπτυξε το θέμα: Η Ορφική Κοσμογονική Θεωρία- Η Διαλεκτική των Πάντων.
Ακολουθεί η περίληψη της εισηγήσεως της Μαρίας Σίδερη στην Ελληνική και Αγγλική (επίσημες γλώσσες του Συνεδρίου). Το πλήρες κείμενο της εισηγήσεως της Μαρίας Σίδερη θα δημοσιευθεί στην ειδική διεθνή έκδοση των Πρακτικών του Συνεδρίου μαζί με τις εισηγήσεις και των λοιπών Εισηγητών.
Η ΟΡΦΙΚΗ ΚΟΣΜΟΓΟΝΙΚΗ ΘΕΩΡΙΑ
Η Διαλεκτική των πάντων
Ο σύγχρονος κόσμος αναφέρεται πληθωρικά στο αρχαίο Ελληνικό υπόδειγμα αλλά είναι αμφίβολο πόσον οι επιδράσεις του δεύτερου στον πρώτο μπορούν να είναι αληθείς-πραγματικές.
Πάντως είναι εντυπωσιακά ισχνές οι ρητές αναδρομές στην αρχαία Ελληνική φυσική θεωρία, ιδίως δε στην πρωτοπαγή Κοσμογονία που εξέθεσε ο Ορφεύς και διασώθηκε ως τις μέρες μας σε εξαιρετική αρτιότητα, επαναγόμενη συστηματικά από τους σοφούς του αρχαίου αλλά και του χριστιανικού Ελληνικού Κόσμου.
Πρόκειται για μιά πρότυπης διαλεκτικής μεθοδικότητας επιστήμη της μεταβάσεως από το «Μη Όν» -προοντολογικό, σφαιροειδές, άπειρης έκτασης και μηδενικής μάζας εντελές Έν ή Άρρητον Αρχή στον Κόσμο του Είναι/Γίγνεσθαι της πολυπλοκότητας, των συνεχών αλλοιώσεων, της Ζωής και του Θανάτου, των ποικίλων μεταμφοτερισμών- στον Κόσμο των Αισθητών, της ύλης ως δεσπόζοντος δεδομένου του πολυσυμπαντικού χώρου.
Το Έν έχει αυτόματη και απόλυτη συνείδηση εαυτού, τα δε «μέρη» του διακρίνονται μόνον ως ασυνεχείς συλλειτουργίες: Νους, Νόηση, Λόγος.
Αποσπασματικά παρατίθενται κάποια θεμελειώδη αξιώματα:
1. O ΧΡΟΝΟΣ α) Προϋπήρχε ως υποτυπώδης εκδήλωση της «αρχής και πηγής κάθε κινήσεως δηλαδή της ψυχής», Χρόνος –σημείο ως στοιχείο του Ενός. Όταν το Έν αποφασίζει, αφήνει να εκπηγάσουν δύο δυναμικά πεδία-Νόμοι που προσημαίνουν την γένεση των κυρίων παραγόντων της όλης διαδικασίας του Γίγνεσθαι. Μπορούν να ονομασθούν «ουσίες» μόνον κατά τους Αριστοτελικούς ορισμούς και την Αρχή «Ύλη-Γη» (φύσει «μεριστήν») και την Αρχή «Ύδωρ» (φύσει «κολλητικόν και συνεκτικόν»). Η ένωση- αλληλοδιείσδυση/ αλληλεπίδραση των δύο Αρχών γεννά τον Χρόνο ως άπειρη έκταση, δύναμη αδέσμευτη και ενεργή, γονιμική, ως κομιστή των μελλοντικών όρων του Πραγματικού Κόσμου και ως έλλογο Νου. Ο απόλυτος αυτός Χρόνος ονομάστηκε Αγήραος και Ηρακλής. Η υποστασιακή του ποιότητα εκδηλώνεται με συγκέντρωση και οργάνωση της ουσίας του: έχει είδος- μορφή και κίνηση συνημιτονοειδή.
2. Η ΓΕΝΕΣΗ ΤΟΥ ΧΩΡΟΥ α) Ο Χρόνος, χάρη στην ενέργεια της κινήσεως, μετατρέπει τις δύο γενέθλιές του προοντολογικές Αρχές – εσχάτους λόγους των ουσιαστικών ειδών- σε ουσίες πραγματικές, αναλόγων και εντατικοτέρων ιδιοτήτων. Η «Ύλη – Γη» μεταστοιχειώνεται σε «δυνάμει» ή «αρνητική» ύλη, και αποδίδεται, σε ελεύθερες συνθήκες, ως πεδίο του Χάους: «άπειρον» (δίχως πέρατα), «άνειδον» (δίχως μορφολογικές δομές). Είναι το «παλλόμενον πλαίσιον» που προσομοιάζει στο ενδοσυμπαντικό «στατικό πεδίο του κενού». Αλληγορείται ως «πέλαγος». Το «Ύδωρ» αποδίδει τον εξ αρχής εντελή, κατά την υποστασιακή του υφή, Αιθέρα. Ομοιάζει πρός τον «πρωταρχικό ενεργειακό Ωκεανό» ή «Ποταμό». «Κολλητικός και συνεκτικός» αλλά και «εύφλεκτος» (αίθω: ανάπτω, λάμπω κ.τ.ό), «πέρας», «πεμπτουσία» κλπ - αυτά είναι μερικά από τα χαρακτηριστικά του.
β) Η ισχυρή αλληλεπίδραση Αιθέρος – Χάους, συν οι έμφυτες τάσεις της ύλης, προκαλούν την πρώτη έντονη βαρυτική δυναμική δραστηριότητα στο «Πέλαγος». Εμφανίζεται η πρώτη κανονική και διαρκής μορφή, ως σπείρα που αναπτύσσεται σε κωνική, ανάστροφη (καθοδικής κατεύθυνσης) « Ίλιγγα» ή «Χωνίον». Η όλη αναφορά στην Κοσμογονική Ίλιγγα παραπέμπει αυτομάτως στις περιγραφές των μελανών οπών και επειδή: ό,τι προσελκύεται στο εσωτερικό της (μίγμα χαοτικών «ριζωμάτων» και Αιθέρος), κατά την κάθοδό της στο πεδίο «Πέλαγος» προσκρούει σε ένα νέο πεδίο- πυθμένα- μιάς άλλης ουσίας: του Πνεύματος, που λέγεται «ισχυρότατον», «θερμόν» και «κριτικόν». Αυτό το πεδίο παρεμποδίζει την Ίλιγγα να εισχωρήσει περαιτέρω σε βάθος, αλλά και την εξωθεί να εξεμέσει το περιεχόμενό της στο οποίο προστίθεται – προσελκύεται- και το Πνεύμα προσδίδοντας «σύσταση κριτική» (λογική, ειδητική) στα στοιχεία του μίγματος. (Ο πρωτοπαγής Αιθήρ προσδίδει απλώς μάζα).
γ) ‘Ο, τι εξεμείται πάνω από τη στάθμη επιφανείας του Χαοτικού Πεδίου είναι ήδη, κατά τις διαδικασίες στο κέντρο της χοάνης, θετικοποιημένο φορτίο ύλης- ενέργειας. Εξερχόμενο, καμπυλούται σε τέλειο σφαιροειδές σχήμα διαστελλόμενο. Πρόκειται για το Ορφικόν Ωόν. Ενώ κάθεται στην επιφάνεια του Χάους – απ΄όπου αντλεί συνεχώς κινητικότητα και ορμή περιστροφής-, υψώνεται στο φάσμα του Αιθέρος. «Ο Χρόνος έτευξε με τον θείο Αιθέρα Ωόν αργύφεον (αργυροϋφασμένο)». Είναι ο Χώρος, όπου θα ιδρυθούν τα σύμπαντα του Αισθητού Κόσμου. Ο Αιθήρ σε συνθήκες οριοθετημένου χώρου σταθεροποιείται, γίνεται η κοινή συμπαντική μεμβράνη, που προσαρμόζεται σε κάθε κατάσταση της ύλης, γενόμενος και φορέας κανονικής δραστηριότητος των ενεργειών.
3. Ο ΚΟΣΜΟΣ ΤΩΝ ΝΟΕΡΩΝ – ΤΟ ΦΩΣ α) Το Ωόν, κατ΄αρχάς, είναι έμπλεον ελεύθερης, ψυχρής, ακτινοβολίας, αλλά στο κέντρο του, εν καιρώ, σχηματίζεται ένας υπέρθερμος πυρήνας αιθέρος- θετικής ύλης διαποτιζόμενος από το Πνεύμα.
β) Καθώς ο πυρήνας διαστέλλεται η θερμότητα αυξάνει και υπερβαίνει κάποτε την ανοχή του οριοθετημένου χώρου. Η σφαίρα σχάται (ραγίζει). Η υπερβάλλουσα θερμότητα απελευθερώνεται: Φως έμπυρο και Πνεύμα ολοποιούνται σε έναν νέο, ενδιάμεσο των Νοητών και των Αισθητών, Κόσμο. Τον Κόσμο των Νοερών Όντων και, ιδίως, του φωτός, όμοιου πρός το ηλιακό, αλλά διάχυτου και καθολικά ομοιοστατικής θερμοκρασίας.
γ) Ορίζεται ότι ο πυρήνας του Ωού είναι το λίκνο- μήτρα κυοφορίας του «Πρωτογόνου Θεού» που είναι ο Φάνης (Φως), Μήτις (Νόησις), Ηρικεπαίος (Έρως, Ζωής), που φέρει στην παρουσία «το φως το προειρημμένον». Το σώμα του είναι η πηγή εκπορεύσεως του πρώτου εφεστίου φωτός, σταθερής εκπομπής, της κοινής ριζικής ουσίας των όντων, από τις μεταβολές του οποίου προέρχονται εφεξής οι ενέργειες της ισορροπίας/ αρμονικής ρύθμισης και θετικής εξέλιξης των πάντων, καθώς και η ίδια η ύλη. Οι Ήλιοι των Αισθητών Συμπάντων είναι ένυλα είδη- πραγματώσεις- στο βασίλειο των πραγματικών συνθηκών Εκείνου, του Φάνητος, που είναι άρρηκτα συνδεδεμένος ως Υιός και «σύζυγος» της Νυκτός – Νοήσεως και πρωτόλειας ύλης. Και το Φως, η απόλυτη συνθήκη της ύπαρξης, φερόμενο από τον Αιθέρα, είναι βεβαίωση της ιδανικής των πραγμάτων προέλευσης στην οποία οφείλουμε να προσβλέπουμε και να την υπερασπιζόμαστε. Ίσως αυτή να είναι και η αναγκαιοτάτη απο τις επιδράσεις που χρειάζεται να αναδεχθεί ο σύγχρονος Κόσμος από την Αρχαία Ελλάδα.
Μαρία Σίδερη
INTERNATIONAL CONFERENCE
“ANCIENT GREECE AND THE MODERN WORLD”
“ANCIENT GREECE AND THE MODERN WORLD”
UNIVERSITY OF PATRAS- GREECE
The Influence
of Greek Thought on Philosophy, Science and Technology
Conference
Centre, International Olympic Academy
Ancient Olympia (Archaeological Site), Greece, 28-31 August 2016
Ancient Olympia (Archaeological Site), Greece, 28-31 August 2016
THE ORPHIC
COSMOGONIC THEORY
DIALECTIC
OF ALL
Maria Sideri, writer-
independent researcher
SUMMARY
The ancient Greece, paradigm of the modern world, is
defined by the Orphic Cosmology- Ontology, a science of a dialectic
methodology.
Some of its axioms are:
·
The preontologic spheroid Principle
“EN” (One), immaterial, contained the Chronos-point;
Psyche (Soul).
·
The “EN” releases two dynamic Laws,
presuppositions of the “ΓΙΓΝΕΣΘΑΙ” (evolution
process): The Principle “ΥΛΗ- ΓΗ” (Matter-
Earth), cause of division, and the Principle “ΥΔΩΡ” (water) cause
of synthesis.
·
The interaction of the two Principles
generates the infinite ΧΡΟΝΟΣ (Chronos= Time), active force of
Reality’s foundation.
·
The Chronos transforms inside him the
“Matter- Earth’’ into potential matter- Chaos and the “Water” into
Aether i.e. pure matter-energy.
·
Mutually penetrated, Aether and Chaos
provoke a strong gravitational activity, causing the first material creation of
forms: the cone (vortex) “ΙΛΙΓΞ” (Iligx-
whirlpool) corresponding to the “black holes”.
·
The mixture of chaotic “roots”- Aether, inside
the Iligx, strikes the background field of “ΠΝΕΥΜΑ”
(Spirit).
·
The Spirit, is drawn into the mixture
recomposing the elements and forcing the Iligx to eject its positively
charged content, which is now transformed to an expanding sphere raising to
the Aether and pumping spin from the Chaos.
·
That is the Orphic “ΩΟΝ” (Egg), the
real Space. The Aether inside the ‘’ΩΟΝ’’ is stabilized as a common membrane-
fifth element, adapted to every tendency/ state of the matter, carrying the
released in Space energies.
·
Inside the full of radiation “ΩΟΝ” (Egg),
is formed a hot core of Aether and Spirit, i.e. real matter. As this hot core
is growing, the “ΩΟΝ” is overheated beyond its resistance’s limits, is
fissured spawning flaming Light and Spirit merging to the World of Ideas and
every enlightened value between the “EN” (Οne) and the
reconstituted “ΩΟΝ” (Egg), drawing now from its offspring the
fundamental existential conditions.
INTRODUCTION
What preceded the Perceivable (Physical) World? What
interfered as a procedure of the space-time, the multiverse’s Genesis? Which
were the first steps and which the various transitions that led to its actual,
relatively, stable state?
What could be the causes and laws that provoked
its Creation? Were these reasons and foundations nothing but random, or on the
contrary, conscious and above any experimental approach?
What is the deep nature of matter, force and
energy?
The introductive part of the very ancient Greek (Orphic)
Theology; The Cosmogony [[i]]
answers to these -amongst others- inexhaustible
questions, using strong, continuous, proportionate, of open systematic
scale syllogisms, but also understanding its incompleteness, through the path
of the widely praised Dialectic process.
In the following text will be exposed the Orphic
Cosmogony's main theses, as they are composed into Otto Kern’s “FRAGMENTA
ORPHICORUM’’ collection- especially those found in the Greek edition's first
volume [[ii]].
Other philosophers’ words will also be quoted to
reinforce and denote the orphic ones and the continuity, on common grounds, of the entire
Greek Cosmologic Philosophy, starting from its first specified source.
However, as it is widely admitted, Orpheus was
not literally the first theologian. He couldn’t have been ‘’inspired’’ this
truly astonishingly wise theory, bearing his name, whilst living in a world of
ignorance. What he in fact did, was to
interpret, complete and spread his theory beyond the boundaries of the royal/
prelatic mysteries, in which he took part as a member of the prime-royal class.
The “En”
(One). The First inconceivable
(ΝΟΗΤΗ) Duality
‘’Let’s
realize that the En is the Primal Principle” [[iii]] which
‘’is the Principle of everything filling up with light all the inconceivable
Worlds as well the Worlds under them’’.
The Orphic Theology - according to Hieronymus and
Hellanicus- indicates: “in the beginning
there were Hydor (ΥΔΩΡ=water) and Yle (=matter or
“Ylis”-ΥΛΙΣ=mud), from which earth was coagulated; the Yle-Matter as by its nature, is capable of dispersion, and the Hydor-Watter, as providing
coherence and connection for material elements, is left unexpressed, its very
silence being an intimation of its ineffable nature” [[iv]].
The Orphic Cosmogony begins by referring to the
highest first scale of Cosmogony, the one that “future followers of Orpheus”
(Hesiod, Homer etc.) never mention. There are
many amongst them who consider it as the absolute basis, using
various names to define it as it is mentioned in the ‘’Orphicorum Fragmenta’’ –
Otto Kern collection. It is called “Unutterable Principle” (ΑΡΡΗΤΟΣ ΑΡΧΗ),
“the looking like unity”, ‘’Inconceivable
Intellect” (the first Intellect-ΝΟΥΣ).
On Pelasgian inscriptions the word means amongst
others: 1) ‘’It”, 2) One, Overlord /Master, 3) divinity. As for the imposed
silence, it proves the rejection of public narrations about it. It was an ordinance/ rule equivalent of the sacred
“unspoken” and the legislated secrecy surrounding the ancient Greek mysteries.
The “ineffable-
Unutterable (ΑΡΡΗΤΟΝ)
and inconceivable” of the first causes [[v]]
is originally named “En /One” in the Orphic Sacred Words. For instance: “…the Gods… exist …. within the En” [[vi]],
and “the primordial principle, called En
and entirely good” by ancient theologians, after which follows the mystic
duality, superior of all ontological systems
[[vii]].
In Greek consideration, the notion of absence is inexistent;
zero, emptiness and everything related to narrow, self-referential systems is
rejected. Therefore, despite all theoretical restrictions, a lot has been in
fact said about the En and its properties. It is proclaimed perfect.
All ancient
theologians and natural philosophers believe, without exception, that
everything is born except the First Cause which is unequivocally unborn,
self-existent [[viii]].
This perfection is exalted especially via ‘’Kallos’’
(ΚΑΛΛΟΣ =Beauty),
which is attributed to the En as its basic sort quality:
“And so,
Orpheus said that Phanes (ΦΑΝΗΣ)[ix]
can be
conceived by our intellect. So, as Beauty pre-existed of Phanes in the first inconceivable (ΝΟΗΤΑ) beings as relevance and
continuity of them, he called him Beauteous God. Because he was the first to be endowed with secret ineffable beauty”
[[x]].
Shape consists of the aesthetic manifestation of
the content as well as of one of the attribute of form through which the being
is identified.
Τhe Sphere is an ideal form to conceive the otherwise
inconceivable En. “The sphere is the
shape corresponding to the Creator God, (Zeus) because that shape has very
ancient nature too within the secret Cosmos’’ [[xi]].
The Sphere is considered as the icon
of the highest of values such as: Justice, Truth (Parmenides),
Friendship (Empedocles), but also as the Absolut Being.
According to the authentic Orphic theology, the
En corresponds partially to the Parmenidian vision as unchangeable content/
substance, wherever, and if, no alterations and events occur.
Before we proceed, it is important to keep in
mind the following rule: “we should not
isolate any inconceivable part from the rest but accept that their union is
unbreakable” [[xii]].
For the sake of practical approaches, we
understand that the first inconceivable duality has emanated from the
Unexpressed- Unutterable
Principle (ΑΡΡΗΤΟΣ ΑΡΧΗ),
which is the starting point of the evolution process (ΓΙΓΝΕΣΘΑΙ-Gignesthae).
The En is not empty. However, its mass should be
considered null without any properties of the energetic matter.
Its texture is presented as follows: ‘’The Light, revealed by Chronos (time), […….]
consists of the purest face of the inconceivable principles; the Sun offers the light as a manifestation of the Truth, revealing at
the same time the inconceivable Worlds … ‘’ [[xiii]]
The light, the main expression of energies,
is also the dominant element of the spheroid En. We know [[xiv]]that
gravitational forces attract energy as well. The light’s positively curved deflection
being a perfect example.
One Orphic thesis states that the content of En consists
of different/dissimilar forces:
“So,
this otherness is not without substance either, but it is understood that it
exists within the En[….] in the world of inconceivable. Originated from the En
it advances and divides itself into material unities [[xv]]
The pre-existing difference manifests itself when
the En opens, as contrast of divisible and continuous force, pre-signifying the
genesis of real matter-energy. The distant
origin of “our” similar systems is implied by the immaterial nature of gravity
(amongst others), as undetectable, zero mass
waves, moving at the speed of light. This is a reminder that anything concrete
corresponds to a partly transmuted abstract: “Nature loves to hide” as said Heraclitus or “beings are nothing but force” (Plato).
Aristotle
distinguishes the Being in three evolutionary grades of substance and matter:
“potential”, “energetic”, “perfected”. Substance (Ousia) is not subject to the
usual birth and decline/degeneration process. It is defined as that, which was ‘’a
priori’’ possible to exist. Despite its transcendent substance compared to the
phenomena, when the substance is studied, it leads, through subtraction, to the
final analysis of the latter. The last and beyond time result is their
substance, the predominant Cause.
These three phases of the being, - “potential”,
“energetic”, “perfected”- can be associated in a restrictive way, with the
current characterizations of matter (“potential”, “real”) and in a wider
approach with “energy”.
The force is the cause of movement and change, namely
of energy. Consequently, it is equivalent to the ‘’Being existing because of the energy’’ (ενεργείαι ον) of the
Aristotle’s scale, or ‘’shape full of
matter’’ (ένυλον είδος).
Putting aside philosophers such as Democritus, Anaximander or
Anaxagoras and their opinions about size, mass or transitions of matter, we
arrive at the modern discovery of wave-particles without mass: photons and
gravitons. Therefore, the orphic axiom according to which some material ‘’principle’’
dominates the En’
s content, is confirmed into the physical world as well. This ‘’principle’’
is called Nyx (Night).
The ancient Greek thinking rejects both the
notions of null and “space less”. The En exists in a familiar environment,
which proves that despite its indestructible nature, it is not literally
“unborn”/ without beginning (a term evoking Parmenides). The ontology of the
positiveness cancels the hermetical separations of all sorts of levels through
the dialectic enantiodromia: “interaction
between opposite tendencies” (Democritus). For instance, it is mentioned: “Indeed, we conclude that the heavenly space and
the colorless, shapeless and unapproachable substance, and every inconceivable large
space (width) [….] contains the inconceivable entities as well the eternal Principle,
the En” [[xvi]].
The description of a width containing the En
itself fits to Nyx ( ΝΥΞ= night), former entity of the
Chaos which has been created after the Inconceivable Beings.
Orpheus said that ‘’ [….] from both sides of Aether
there was Chaos and dark Nyx (Night) that possesses everything […]’’
meaning that Nyx precedes everything else.
In the same extract is mentioned that something no comprehensive preexisted
even before the Nyx. Therefore, the Nyx comes after the En. Anyhow the
environment of Nyx resembles to the En. Consequently, whatever gave birth to
the En remained as its non-altered environment, and whatever was received into
the sphere was transmuted according to the defined space’s conditions into Nyx.
Manifestation of Noesis (ΝΟΗΣΙΣ =Intellect)
“After the inconceivable (ΝΟΗΤΗ)
and indivisible unity, it became
necessary to distinguish all those that appeared apart from the En. This
distinction was made by “Arithmos” (ΑΡΙΘΜΟΣ =Number) […….]and the female notion precedes the inconceivable [….] [[xvii]].
Plato
repeats Orpheus words: “The concise
divination of Nyx is the centre of each true science” [[xviii]].
The
simple pre-existing difference (ΕΤΕΡΟΤΗΣ) is also expressed through
“abstract” values, such as “The Hours of
Nyx [….] The first foresees and foretells –a characteristic of Science. The
second is called Sophrosyne (ΣΩΦΡΟΣΥΝΗ =wisdom- prudence). The third brings Justice into our world….” [[xix]].
The
above show the main property of Nyx: It is the Intellect (ΝΟΗΣΙΣ). Later, it will express itself as
Metis (ΜΗΤΙΣ= wisdom, judgment, intelligence…)- female part of the First-born
God (ΠΡΩΤΟΓΟΝΟΣ), Zeus’ embodiment, Titanis (feminine
of the word TITAN). The Cosmic consciousness- providence comes back today through most of
the physic theories (in opposition with the biological sciences)
Nyx
is also genuine in the world, as invisible Nature-Eimarmeni (ΦΥΣΙΣ- ΕΙΜΑΡΜΕΝΗ) secret,
undefeated: “[….]
the substance cause of beings, or Logos
according to whom the world evolves” [[xx]]
The
pair ‘’ Matter-Earth’’- ‘’Water” (ΥΛΗ-ΓΗ/ ΥΔΩΡ), the first “clear
distinction”, attracts the Soul- ‘’Anagae’’ (ΑΝΑΓΚΗ =necessity), the Persuasion
(Spirit) and the Logos. The transcendent soul is simple: pure will, the
absolute “Wille” of Schopenhauer. This corresponds to the urge and capability
of life, conditions that activate all Laws.
The
Soul (ΨΥΧΗ) and the Spirit (ΠΝΕΥΜΑ) nest mostly within Matter (ΥΛΗ), while the Water (ΥΔΩΡ) relates ‘’by nature’’ to
Logos- Shape. Their interaction gives birth to Chronos (ΧΡΟΝΟΣ =Time), born before space.
From
this pair- perfect contrast will be composited and born one of two ontological
monsters; The Chronos (ΧΡΟΝΟΣ). The distinction between
space and “something else” containing unqualified matter is mentioned in the
Orphic Words: “Chaos [….] is not a place
but a huge chasm” [[xxi]].
Chronos before space is called by convention “Un-ageing”
and “Hercules”. That means:
1)
Unattached to body-wise real matter. According to the
above Chronos- ‘’point’’ pre-existed within the En. The afore mentioned
discontinuity in there, suggests that Chronos is in the Centre of the Sphere.
2)
“Hercules” because he wants and acts to satisfy the Soul’s
and Matter’s will.
The
‘’Chronos- Point’’ in the Orphic Cosmogony concludes that: the “both sides spinning” Anangae- (ΑΝΑΓΚΗ =Necessity) and the “whole-uncuttable- non-divisible” Adrastia (ΑΔΡΑΣΤΙΑ means inevitable, another
name of Nemesis) are considered of the same origin as Chronos. Necessity shows
a restrained but intense motional activity: ‘’ all mighty
Necessity binds the En with strong ties” [[xxii]], and: ‘’This Cosmos in
its origin was generated as a compound, from the combination of Anangae- (ΑΝΑΓΚΗ - Necessity) and
Nous (ΝΟΥΣ- Mind). And since Mind
was controlling Necessity by persuading her to conduct to the best end, the
most part of the things were coming into existence, thus and thereby it came about
through Necessity yielding to intelligent persuasion [[xxiii]].
The word ‘’Anagae’’ coming from the past tens of the
verb ‘’to bring’’ (ΦΕΡΩ) holds the” spindle”, stretched,
through which the spheres spin [[xxiv]].
‘’Adrastia’’ seems immobile, overstretched, and
tangent to all points of the sphere: a repulsive/ expansive force, opposite to
Necessity, identical to Spirit/Persuasion.
The ‘’Chronos-point’’ reveals the Soul within the intact En: “beginning and cause of every movement” (Plato).
Nyx
(Night) and Yle (Matter)
The first referred differentiation of Nyx takes
place when (infinite) part of her (infinite) “quantity” derives from the En as duality (Matter-Earth) or as Ylis
(mud). Since the first Inconceivable Duality raises to the semantic of the
metaphysical character of the ‘’substance’’, e.g. the ‘’eternity’’ or ‘’the a priori
determination of the being’’ to understand the ‘’nature’’ (quality) and ‘’action’’
of Nyx, it is important to relate Nyx to Chaos, with which it seems to have a positive correlation to the Aether.
The main attributes of these two Principles are
the same:
“Chaos is a
field of birth of forms...it has no limit, no bottom or place (room) […] dense darkness
[.…] is there […] that is why Orpheus concludes that matter (Chaos is
“potential” matter) was produced by the First Entity of Inconceivable Beings
that is the Nyx. Because there, abundant darkness and lack of limits rule […] these
characteristics which are more evident in Nyx than in her derivative states’’[[xxv]].
Chaos
is also interpreted allegorically as “Pelagos’’ (=open sea), connotation of
“width”; in addition, agitations attributed to it by this allegory. Today it is
expressed as negative curvature (like aurora borealis).
Nyx
is an affirmative Principle: it has the power/will to be dark; Chaos has
neither this ability nor the opposite, according to the following part of the
previous quotation. Nyx corresponds to the definitions of substance and
movement as prime “eternity”,
self-existence.
Chaos
is not exactly a “substance”
determining the being, it is “shapeless”.
As an absolute denial, it anticipates its homologous absolute (Aether), to
become subsistence.
Modern
physics may be able to arrive at a “representation/image” of the NYX-Night,
equivalent to dark matter, dark energy, particles-carriers of interaction etc.
In philosophical terms, it can be defined as “Reason of matter”, according to
Aristotle ‘’Reason (ΛΟΓΟΣ/
logos) is the
quality- nature of the substance’’ and its antecedent is ‘’Arithmos’’ (ΑΡΙΘΜΟΣ = Number); because ‘’arithmos’’ –
as power of harmony is called “proanousios” (existing before the substance- ΟΥΣΙΑ) [[xxvi]].
So, Reason-Logos and Number are not substances (by superiority).
Moreover,
Nyx in the content of the En, has the position of Cognition. Cognition is
equivalent to reasonable Mind. Philosophers refer as Mind to any transcendent
subsistence, super-divine or divine, and the En (EN becomes from the word Noa:
in Dorian Dialect=Source).
The
unperceivable Mind (ΝΟΗΤΟΣ ΝΟΥΣ) is called ‘’Rough -rude Metis” (ΑΤΑΣΘΑΛΟΣ ΜΗΤΙΣ). A cross sectioned sphere
presents three basic components: a core, a perimeter and the space between
them. Considering them distinguished within the En, we name the core “Mind”
(source of emission of every conception), the space between we name “Nyx” and
the perimeter “Logos”. The original
meaning of the
term “logos” is amongst others “collect” and “cradle”. Nyx evaluates the Mind’s
suggestions and forwards the most correct of them to Logos, where they gather.
Philosophers described material universe based
on the pre-existing model and the structure of the En. For instance: Leucippus
and Democritus propose that the world is surrounded by a ‘’stretched tunic [….] or membrane”.
The interaction of the Unexpressed Principle’s
three “places” is a discontinuous procedure. Anaxagoras’ estimation about the
Mind believing that pushing and mechanical activity effect within the world,
is very close to that hypothesis.
Chronos- Chaos- Aether (ΧΡΟΝΟΣ- ΧΑΟΣ- ΑΙΘΗΡ)
The first event within Chronos is the mutual penetration and enforcement
of the Principles who gave birth to him. These Principles are transformed and
realized, as quality and conditions of the substance ‘’in naturae’’. Aether, is equivalent to Water, and Chaos, is
equivalent to Matter. So, the Second inconceivable Trinity is formed, i.e. the
duality Aether-Chaos, and the unit Chronos. The expulsion of the Duality’ s biggest part- (‘’quantity’’) from
Chronos creates the conditions of space, by nature a continuum of Chronos.
Aether and Chaos are
superior to the various transcendent ‘’systems’’. Their components compose the
foundations of worlds i.e. of future ontological systems.
Chronos, as substance
participating in the shape, is allegorically described as “waving snake”, with
heads of Taurus (chthonic powers), and of Lions (solar celestial powers) on the
sides, wigs on the shoulders and “face of God”, illustrating a push forward and
the tendency towards the future that finally begins to show.
Water and Matter
remain unexpressed within Chronos. Aether’s movement defines Chronos as a
continuous, rhythmical, high-frequency flow of
energy- dynamic and kinetic. The temporality of Chaos, on the contrary, reveals
disorder and instability.
The
current description of the negative curvature static field of vacuum resembles
to the Chaos: ‘’Aether is the root of
everything, Chaos has no beginning and no end” [[xxvii]].
Therefore,
the ‘’Roots’’ (ΡΙΖΩΜΑΤΑ) are not the minimum sizes, analogous to “subatomic particles”, and their further
division. They are, however, attributed to the structured
‘’tetractys’’
(ΤΕΤΡΑΚΤΥΣ) which gives shape to Nature. According to Aristotle ‘’Soul, is the first integrality (entelechy-ΕΝΤΕΛΕΧΕΙΑ) ”. Plato also in Timaeus refers to the structural elements of Soul.
Aether
is called, amongst others, “wet Aether” i.e.
matter imbued by water. [[xxviii]],
Also, is called “Perfect element of
Cosmos” (Orphic Hymn to Aether).
Desirable
results will be achieved by the intensified interaction between Aether and
Chaos, always attached to Chronos. Aether is the bearer of roots of ‘’Gignesthae’’
(evolution process), the fourth unit of the one Law/Logos.” ‘’The universal Law expands infinitely within
the vast Aether and the fully shed light of Dawn” and Aether “sunk into matter”
[[xxix]].
Under
free conditions, Aether moves in waves. Spiral “River”, according to the
dragon-Chronos model. Into positively curved space, it is considered as a
stretched membrane that covers the Universe internally like a ‘’hymen”, and
externally as a “shining” tunic, according to the example of Adrasteia. [[xxx]].
But its lack of motion within a restless environment derives from its divine nature. It is extremely sensitive to every impulse,
movement or any other behavior of matter and energy, where he adapts
regulatory. Therefore, his immobilization is a primal or ultimate state.
Aether
should not be identified with “any other” form of matter or energy, nor with
fire or light. It is everywhere, dense or thin. Aether is identified with Zeus,
as a substance, thanks to his “sticky-attractive’’ property. Zeus is transformed
to Eros (God) when he creates according to Pherecydes. In the World of Gignesthai
it is obvious that he is Eros unstoppable, in contrast with his calmness in the
Inconceivable World [[xxxi]].
He
acts as a pair with Spirit, so his compositions are not random but
viable-dynamic. So, Zeus asks Nyx-Noesis:
“[...]Your Highness tell me how to
hold the will of the gods with my works?’’
‘’[...]take all that revolves within
Aether” [[xxxii]].
Plato
in Timaeus after the description of the other four platonic solids says:
“[...]God projected into the Universe
a fifth structure”. In “Epinomis” he clarifies: “There is fifth element after (Fire, Water, Air, Earth) [ …] and this is
Aether” [[xxxiii]]
and God used it for the Creation’’.
Aether
adapts to every condition/impulse of matter, while it bears energies logically
by places and qualities. Pure, it corresponds to the material form “plasma”.
Plasma is the thunder, northern lights, the “soup of elementary particles in
the Universe”, even melting rocks and minerals.
Aether,
although it is correlated with the Higgs field, it is by no means a laboratory
production. It is in absolute interdependence with Chronos, but within the
world, as god, it acts “non-in tempore,
sed cum tempore” (Augustine).
Space-time
cannot “repeal” the substance or the conscience which, according to Hegel,
“falls” inside ‘’our’’time. In Gödel’s theorem might be included the
universal noesis (mind), within the true suggestions that he consider.
Modern
physics reminds of the Orphic Cosmology: Weinberg assumes the existence of one
Super-Universe and many “universes”[xxxiv].
Genesis of Cosmos (Ωon/Egg)
The First Principles
denying the view ‘’principia essenti’’, advanced to ‘’principia fiendi’’ state,
aiming at the accomplishment of a principium cognoscenti Whole.
“Orpheus says that
the ΩΟΝ (‘’Egg’’) was born in the following way:
the ancient matter, composed by four elements, being animated and infinite in
its deep limits (Aether) streaming forever, millions of imperfect mixtures, was
smashing that disorder. But at some
point, all this infinite “pelagos” (Chaos and aetherical flows coming in it)
started spinning like a whirlpool (ΙΛΙΓΞ) mixing all substances as if they were in a
funnel…(cone). That whirlpool containing everything, attracted the Spirit which
added logic to the content. Just like liquids form bubbles, a spheroid body was
formed moving upwards. It looked like an egg and its speen kept it flying.
After that from the received divine Spirit, within abundant Light,
resulted a huge souled creature resembling to an egg. The Cosmos’’.
The saying that ‘’The infinite (Cosmos) was moving with
undiminished spin’’ is mentioned sporadically in the orphic texts. Gödel believes the
same….
So, the space where
all physical worlds’ universes would be formed was created. The whole procedure
is described in detail on fragment 3[[xxxv]]. However, it is
interesting to give emphasis at:
1)
The thermal forces and their role in the shape
and distinction of material qualities, and
2)
The distinction but also the strong relation
between pure Aether and its absolute next, Air, as of common substance, bearer
of Spirit.
The world of Ideas/The Light (ΦΩΣ)
a) At
first, the Oon is full of free, cold radiation. However, gradually, a
hyperthermic core of Aether and positive matter, pervaded by Spirit, is being
formed.
b) While the core expands, it increases
in heat so that, at some point, it exceeds the tolerance of the defined space.
Therefore, the sphere cracks and the exceeding heat is released. Burning light
and Spirit form a new world existing in between the Inconceivable World and the Perceivable World.
That is the World of intelligible beings and especially the World of light; a
light like the solar one but diffused all over that world and of total
homeostatic temperature.
c) It is defined that the Oon’s core is
the birthplace/the womb of the ‘’First- born God’’, Phanes (ΦΑΝΗΣ/ light), Metis (ΜΗΤΙΣ=Noesis-Mind), Erikepeos (ΗΡΙΚΕΠΑΙΟΣ= Eros, Life), who brings into being the "Aforementioned
Light, that traversed Aether"(~ Cosmic rays) [[xxxvi]].
Its body is the source of the Ancestral Light -the
common root essence of beings-, whose transformations are the source/origin of
the energetic equilibrium/harmonic regulation and positive evolution of all, as
well as matter itself.
The perceivable universes’ Suns, are
material manifestations of Phanes, who is the progeny and ‘’mate’’ of Nyx (Night)-Noesis (Cognition) and primeval
matter.
As for the light, the ultimate condition of
existence, brought forth by Aether, is the proof of the ideal origin of things
that we should aspire to and defend.
Perhaps this is the most essential influence that
the modern world should receive from Ancient Greece.
Maria SIDERI
[ii] THE ORPHIC THEORY- ORPHICORUM FRAGMENTA. Otto Kern Coll.
Translation and analytic comments by Maria SIDERI. Ed. PYRINOS COSMOS- Athens
Greece. In the following notes the references to the extracts of this book will
be noted only by their number.
[iii] Extract 51.
[xxii] Parmenides
extract 298. The Pre-Socratic Philosophers. G.S.Kirk- J.E. Raven-M. Schofield
Gr ed. MIET
[xxxiv] Interview
‘’ The Universe is it pre-scheduled?’’ PHYSICS 4 u jr newspaper TO VIMA .30/10/2016
[xxxv] Extract 3
Δεν υπάρχουν σχόλια:
Δημοσίευση σχολίου
Σημείωση: Μόνο ένα μέλος αυτού του ιστολογίου μπορεί να αναρτήσει σχόλιο.