Noomachia (Serbia 2018) Lecture 5. Logos of Dionysus

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2018

 

Lecture 5. Logos of Dionysus.

  1. The superposition of two existential horizons creates noological field of titanomachia. The Logos of Apollo confronts the Logos of Cybele in third function – in the culture of European peasantry.
  2. That is the moment of Dionysus. The vine and the wheat. Short circuit. Bachofen explains Dionysus as the form of patriarchal conquest of the matriarchal agrarian society. The Heaven becomes immanent. There is in the story of Dionysus cult the call of Dionysus. It is the moment when the bacchantes hear the distant call and fall into madness. It is the madness of the male presence.
  3. Dionysus is the god of agrarian cycle. It is the god of integration of Cybele into the Indo-European existential horizon.
  4. The cult of Dionysus has no special features: all symbols and rites of Dionysus are taken from the cult of Great Mother. It is called pre-dionysian rites. K.Kerenyi and Vyach. Ivanov dedicated to this aspect important studies. Pre-dionysian is Cybelian. In the cult of Dionysus there is the patriarchal interpretation of the matriarchal cult.
  5. Dionysus is main figure with Demeter in Eleusis mysteries. The vine and the bread, sprout of wheat. It is agrarian cult transformed with the presence of Dionysus into male peasantry culture.
  6. The figure of Demeter is not the same as Cybele. Demeter is the domesticated Mother, included into patriarchy, in the hierarchy of three functions. There is underground Mother (Cybele) and overground Mother – the cultivated soil submitted to heavenly Father. The Dionysus is the seed.
  7. In neoplatonic context Dionysus is the mind torn apart by titans and present as the spark of the consciousness in the men. The goal is to restore the integrity of the Dionysus.
  8. The transcendental Dionysus in the henology of Plotin?
  9. The double of Dionysus. The figure of Dionysus in the perspective of Cybele is his black double. The Cybele sees the figure of Dionysus as Attis, as Adonis. It is material and chtonic simulacrum of Dionysus.
  10. The level of Dionysus is the space where Noomachia reaches its most intensive moment. Here Logos of Apollo touches Logos of Cybele. It is intermediary world, l’imaginaire.

In the structure of Indo-European sedentary – so mixed! – societies the zone of Dionysus becomes the essential ground for metaphysical decision. Dionysus is Dasein in its pure state.
 
 
Noomahia project is based on the in-depth studies of cultures, philosophical systems, arts, religions and psychological features and characteristics of human civilizations.  It reviews ancient and modern, highly sophisticated and also the “primitive", from the highly technologically developed to those lacking the written language. The ultimate aim is to demonstrate and conclusively prove that no single culture can be regarded in hierarchical way (developed/under-developed, higher /lower, modern/premodern, civilized/savage and so on). Responsible evaluation of any human culture should be judged from within by those who belong to it - without any imposition of outside biases (interpretation is always culturally biased). Noomahia aims to achieve this by deconstructing, removing all elements of cultural racism and ethnocentrism, that tend to be the key feature of every and any society – whether it be liberal and traditional, religious or secular.  Noomahia argues the case for the dignity of humanity that lives within the incommensurability of all existing cultural forms.

a.     The Three Logos approach

The starting point - and the main feature of Noomahia - is the concept of Three main Logos (Noological paradigms) that define the structure of any culture. Three Logos are
·       Apollonian (patriarchal, hierarchical, androcratic, vertical, exclusive, “heavenly”, transcendent) – light Logos;
·       Dionysian (middle, androgyneous, ecstatic, immanent without materialism, balanced, dialectic) – dark Logos;
·       Cybelian (matriarchical, horizontal, gynekocratic, inclusive, chthonic, immanent, materialistic) – black Logos.
The idea is the all three Logos are present in any culture, but are irreducible (invariants) that always keep their distinct essence. Hence the concept of Noomahia – or the fight between the Three Logos - is the dynamic of the creation of the moments of cultural and historic dialectic. These are variable in the timeline of history of any culture and develop in differing stages and phases. There is no universal rule that has or can define the succession and duration of these phases and moments.  Each culture and civilization has its own and unique sequence of the process of Noomahia, with particularities of winning or defeated Logos that result in them eventually changing their role.  Therefore, each culture must be studied and assessed separately, individually and with considerable care, avoiding any temptation to project the structure of one own studied experience on other issues. The rejection of ethnocentrism should be radical and brought to the last logical conclusion.

b.     Plurality of civilizations (anthropology of big spaces and long cycles)

The second principle of Noomahia project is the defining of the field of research and the limits of civilization. The concept of civilization is cultural and based on the presumption of the coexistence among the people of the earth of different existential circles (or horizons) identified as the plurality of Dasein’s.
The deep study of each civilization demands the questioning of previous interpretations of history and the development of humankind: it is a kind of spiritual emigration to the study of civilization that removes all the presumptions and pre-conceptions linked the personal cultural nature of those who study this approach. It is the application of the anthropological method (developed by F. Boaz and C. Levy-Strauss) to all human societies without exception – “civilized” or “savage “.
After accepting the need to ‘clear the decks’ and remove the accepted mental clutter of historical analysis; the next step will be clarification of the spatial concept of the culture of studied civilization and the semantic sequence (“l’historial”, Seynsgeschichte) of the most significant events interpreted in the optic of the concrete people and culture (and not by outside observer).

2.     Anthropological mapping of the world

a.     The necessity of revision of the concept universality

It has taken 10 years just to arrive at the point of being able to describe the plurality civilizations of the world covering all continents and peoples, cultures and religions, societies and philosophies. It is only the first rung of a long ladder but already there is a deep sense that we are starting to discover ‘The Unusual’. This in itself shows that we need the completely revise our concept of universality. It is clear that from these studies of Noomahia that is very evident that to date we have not normally been dealing with the ‘real universalism’ (speaking about human, rights, norms, life, sexes progress and so on) but with an ethno centrist projection of our own (Western) culture and civilization taking it erroneously for being “universal”. This is fundamental fault of the present-day globalization: it is deeply “racist” (in cultural sense), projecting and imposing modern and post-modern Western set of values on the majority of the rest of mankind. The real universalism can be reached by the way of projection but in dialogue with ‘The Other’, who in turn is accepted with all its particularities, pecularities and originalities (not depending on our own value judgement). We must not be selective in what we analyse. We must all investigate with clear eyes and unprejudiced minds – and maintain this understanding and impartiality going forward.

Библиография
Methodology section: 1. Three Logos: Apollo, Dionysus, Cybele. Explanation of the theory of 3 Logos, basic methodological principles. 2. Geosophy: Civilizations and horizons. The survey of the main theories of civilization, introduction of concept existential horizon and plurality of Dasein’s, the first approach to the mapping of the world. European section: 3. Greek Logos: the basic principles of Ancient Greek civilization. The introduction of the Indo-European structure and the rest of the Mediterranean matriarchy. Apollo against Cybele. Greek gods as Gestalts. 4. Hellenism and Byzantium. Second part of the Greek history. Iranian influence. The Christianity. Transformation of Greek identity through ages. Ottoman factor and its Noological identification. 5. Latin Logos: Sun and Cross. History of Ancient Rome, its phases and Noological changes. Empire as Hellenistic concept. The importance of Platonism in Renaissance. New Italian identity. 6. German Logos. Apophatic Man. The development of German identity. Gods and heroes. Empire. Platonic influence of Medieval proto-phenomenology by scholastic. Sources of Protestantism: Radical Subject. 7. French Logos: Orpheus and Melusine. The culture of ancient Celts. The Gestalt of Woman in Celtic tradition. The Celtic origins of Modernity. The message of damned poets. 8. Britain or England? Positive subject and Sea Power. The duality of English identity: white and red dragons. The Land Power and Sea Power in British history. British roots of capitalism. The birth of liberal mind. The Noological interpretation of Britain pop-culture. 9. American Logos: pragmatic dreams. Stages of formation of North-American identity. Protestant factor. Pragmatism as essentially North-American way of thinking (living, being). The main difference between English and Latin Americas. Logos of Ariel. Latin America as civilization. Eurasian section: 10. Logos of Turan. The Indo-European motherland. The radical patriarchy and androcraty of Turanian nomads. The bearers of the war spirit. Trifunctional structure of Turanian societies and its projection on matriarchal society. The case of Anatolian Indo-European matriarchy (Lydian, Frigian). 11. Eurasian cultures: post-Indo-European peoples and Paleo Asiatic cults. The rests of matriarchate by paleo Asiatic people. The Indo-European mission of Ural-Altaic peoples. The Caucase and the cult of Cybele by the Hurrits. 12. Eastern Europe (1): Slavic horizon and Sarmat style. Ancient Balkan civilization of Mother. The matriarchy by the Slavs. The cultural structures and metaphysical sources of European peasantry. The hidden identity of East-European existential horizon. 13. Eastern Europe (2): Non-Slavic horizons: song of vampire and the voice of abyss. Baltic cultures. Hungarians. Romanisns. Gypsies. East-European Jews. 14. Russian Logos (1). Earth Kingdom. Russian structure and identity. The Turanian roots of Russian identity. Balance of patriarchate and matriarchate in Russian culture. 15. Russian Logos (2). Russian history as semantic sequence. Russian subject. Byzantine and Mongolian heritage. Russian historical consciousness. 16. Russian Logos (3). Saint Sophia and Underground Russia. The expression of Russian Logos in philosophy and cuture. Asian section: 17. Semites: Gestalt of Ba’al. Survey of Eastern Semitic cultures. Western Semitic culture: New God against Old One. The Chanaan identity. Hebrew mission: the defense of the Old God. The historic transformations of Jewish identity: messiahs – right and false. Southern Semites – Arabs. Preislamic cult of Moon. The Islamic tradition: inner and outer 18. Iranian Logos: War of Light and culture of awaiting. Iran centric world view. The Imperial mission. Influence of Jewish identity. The role in Hellenistic synthesis. The influence of Iranian tradition of Greek philosophy and Christianity. Persian interpretation of Islam (Batinism – Sufism and Shiism). 19. Indian Logos: civilization of Absolute. The levels of Hindu identity. The Dravidian factor. Vedic Apollo and Dravidian Great Mother. Double interpretation of Hinduism. Advaita-Vedanta and its metaphysical origins. The dialectic of Hindu history. 20. Logos of Yellow Dragon. China, Japan, Korea, Indochina. The Gestalt of Dionysos as main paradigm of Chinese culture. Taoism and Confucianism as two version of Logos of Yellow Dionysos. The particularity of Japanese identity: Chinese and Malayan aspects. Far-Eastern Buddhism. Non Han peoples of China and Indochina. Matriarchal tendencies in the Chinese culture. African and Oceanian section: 21. Logos of Northern Africa. The Mother archetype by Egyptians, Kushits, Berbers, Haussa people. North-African gynecocraty and the Apollonian intrusions (traditions of Solar Pharaohs). 22. Logos of Black Africa. The duality of African cultures: Nilo-Saharan Logos vs Nigero-Congolese Logos. The Gestalt of “total sorcerer”. African Empires and metaphysical traditions: Ashanti, Dogon, Yoruba. The return to the Africa: African eschatology. 23. Logos of Oceania. Civilization of the Great Water. Differences between cultures of Oceania – Malayans, Melanesians, Polynesians, Papuans and Australians. The rites and dreams as ontological principles. The metaphysics of Ocean.