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  oracular aura
gary e. davis
April 3, 2016

“Traditionally, the oracle [Pythia] first belonged to Mother Earth (Gaia) but later
was either given to or stolen by Apollo” (E.Brit.) who brought her to Delphi. Thus, Apollo sought or gained his clairvoyant complement? Was he longing for his sister, Athena, virgin goddess of manifold intelligence? The oracle at Delphi was the Dionysian complement that Apollo needed Athena to be, which Apollo gains by stealing Pythia from his mother? Apollo forgot that he was already potentially
his sister, and that’s his fault in a heroic world?

Who knows. So, my surmise is some kind of mirror? Psychal potential (curiosity, imagination, desire, need) was enacted in terms of detached gods causing one’s unusual inspiration and insight. In ecstasis (elated entrancement) of envisioning,
the future is insightfully prospected (prophesied). The oracle channels light in being
a window; and, in being a mirror, nurtures spirituality—awakens indwelling sparks from terrestrial slumber.

Well, that ’s my Just-So storyline—more imaginative, surely, than those times.

Yet, in fact, the oracle channels powers of self-transformation and chameleon-like flexible transposability, like Proteus, old shape-shifting man of the sea (composite tropal star of so many actual salty old sailors who had lived It All), marked by
the windows and mirrors of every port, embodying all Mediterranean humanity, mirroring every woman who’s weathered too many men, confessing every detached man who secretly (in feminine echoes) longs to be freed from mankind.

The gods are mirrors of a perfectibility that’s also a window into their humanity.
The ecstatic woman of the world (oracle of freedom, goddess of independent Presence) is a windowmirror of man’s concealment of potential—hers and his own—through present-centered, pragmatic (survivalist), masculine necessity—
which nonetheless is to be admired (as generations do continue, “thank god”), notwithstanding near-sighted Apollonian horizons of necessary formality that are dissolved by primordially futural (appellant, seductive) time.

The oracle channels goddesses channeling gods created by The Goddess, Gaia,
so many ultimate value spheres, descended from the constellations and personified, such that we might strive to become manifoldly perfected in the face of gods
whose humanity never gains perfection, though both evolve in their way.

The aspiring oracle, spiriting protean scale, distance and lucid immanence, mirrors Apollo’s unbearable genius (unbearable audacity that other gods can’t match),
but without his forgetting; and with spirited graciousness, with gratitude.

Yet, that quasi-Apollonian address of Her power—oracular and sovereign—reserves
in itself an Eros of shared Psyche whereby initiates become primordially novel, originals, free—yet only in their Dionysian estate (secreted from lowlands). More than being a singular embodiment of Proteus (troping worldly Mind, masculinity), more than being plural Psyche (troping Earthly creativity?). There is a singularity
of complements, wholly flourishive, androgrynous life?

In the beginning, was there a primeval synergy of androgynous Gaia that differen-tiated itself into Zeus, like mitosis? Did fathering of Athena and Apollo by licentious Zeus via different mothers cause audacious brother and audacious sister to lose
each other?

Why did Apollo have to steal the oracle? He wasn’t bright enough to find his sister?
(I found mine, in case you wonder. But she got lost or fled or died or was already betrothed. So it goes.)

Out of Gaia, Earth gave birth to capability for self-differentiation and telic cohering, but also forgetting and loss. A dark freedom enspirits Athena—echoed by the awing oracle who made Apollo steal—then outgrowing his conceptions, keeping her irony happily her own—gnosis and endless wonder evolving, wherever she goes to be
found by whomever can find her.

Or so my story goes.



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