Introduction to NOOMAHIA. 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.