The silence of Bolsonaro, the signs of Apollon and Épistrophé

 

The recent event of the Brazilian presidential elections, in which Jair Bolsonaro remained silent after his opponent's victory, reminded me of an important concept in metaphysics, and it's a good opportunity to address it.

As we know, silence is already an answer, if no answer is given to a question.

Why? Because if no answer is given to a question, and the person remains in silence, that probably means that either the person is refuses to answer, or that the answer can be found by the questioner, if he/she only uses his/hers reasoning faculties.

This is analogous to the jewish custom of answering a question with a question, to imply that the person can find the answer by itself, with nonetheless with a little help from the other, the question as an answer, a sign to lead the questioner where to go to intellectually to find the answer. 

This in turn reminds me of one of Herakleitus sayings (DK93):

 "The lord whose is the oracle at Delphi neither speaks nor hides his meaning, but gives a sign."

In this sense, the god Apollon is the great sophist, and its avatar Socrates, the greatest human sophist in the western ancient world, at least in record, who answered questions with more questions, in the manner of the jews, and pointing at the same time to the direction of the answer, just like Apollon, signaling the direction towards the answer.

This was the manner in which the oracles were given, not direct answers, but clues, as signs, in the manner of the Great Sophist.

This is indirectly related to the harmonizing triad of the hypercosmic realm, the Apollonian triad, but also essentially related, since one thing leads to another like a ladder, by means of sympathy and analogy, the seirai, that is, the sirens (seirene, from seira, 'chain', 'thread').

This triad, although having the harmonizing property, which can be perhaps unfolded in Apollon, Hermes and Aphrodite, gods intimately related to one another, also follows by analogy the logic of moné, próodos, éspistrophé, i.e., abiding, proceeding and returning, in the sense that in the hypercosmic reality it is the last triad in the triads of demiurgy, vivification and harmonization.

 

That is, it follows a pattern, and this pattern is found in the several stages of creation in different modes of expression, because the fabricative, vivific and harmonizing henads in each triad perform by analogy this same function.

Thus this triad performs a kind of reversion also, protection and also actualization in the paradigm of the psychic realm, unlike what is said in the hellenic faith website. The psychic realm is the hypercosmic, not a different one. That insertion probably follows a theosophical septenary conception, and even though I am influenced by theosophy at a degree, I don't find any independent 'psychic realm' of that sort in Proclus other than the hypercosmic. Also the 'sensible world' written vertically in the image is incorrect. Only the cosmic can be said to be sensible or phenomenal, since it is the only one that can be perceived with the body. The others can only be by the soul, since they are the origin of it, and its true abode.

Coming back to the subject, how can signaling be associated with reversion? If reversion could be rendered by a image it would be that of fire, since fire goes up, and épistrophé implies returning to a source, like a fire on earth that goes upwards towards the sun. But whereas Zeus's fire is destructive to mankind if it were approached directly(1), like Semele that was consumed by Zeus' glory, Apollon as a mediator between the Soul and God, has a gentler fire, thus he can signal us, and his light we can bear, and see where the path leads, and in this is a kind of reversion too, because it is like the harmony of fire and water, just as in the sefirotic triad of chesed, gevurah, tiferet (water, fire, air), or the triad of netzach, hod, yesod(2) in the Tree of Life of Kabbalah:

In this way, instead of being full reversion and destruction to us, it is a mix of reversion and próodos, fire and water, and so it is bearable, enabling for us to see something instead of nothing. 

So his fire is probably the source of our psychic ability to perceive while on this world, our spiritual powers of perception, also because this god is the prophetic god.

Notes:

1 - Here reversion signifies Intellect, Nous, or in a broader sense, Zeus, because the intellect, the domain of Zeus, is the 'place' of thinking and contemplating, an activity that is focused on itself, and on the objects of intellection, as opposed to speaking and acting, and so therefore it is mainly epistrophic, or revertive.

2 - The last triad because if we take the hypercosmic as a 'tree' itself, then the first triad corresponds to Zeus, Poseidon, Hades, the second to Artemis, Persephone, Athena, and the last to the triple light that is Apollon, perhaps as Apollon, Hermes, Aphrodite. But in the second triad the order is probably Artemis, Athena, Persephone, since the later is a mixture of the other, and Athena is the reverting attribute within the vividic triad, what goes up like fire, the element and characteristic of gevurah.

On the other hand, if we take the sefirotic tree as the three worlds of neoplatonism (Nous, Hypercosmic and Cosmic), then the first triad corresponds to the threefold Nous (Being, Life, Intellect), the second to the Hypercosmic (demiurgic triad, Apollonian triad, Koric triad), the third to the liberated order and the astral, as the medium between the Hypercosmic and the Cosmic, and the last sefirah to the Cosmic, our world.