The Tetragrammaton, the sacred name of God is written in Hebrew as a word composed of four letters – Yod He Vau He (YHVH) – hence the ‘tetra’ prefix. Whilst the name signifies Yahweh, it is pronounced in Hebrew as Adomai and in English became Jehovah.
The root of YHVH is derived from HVH, which means being, life or woman, once interchangeable concepts. In Latin HVH is spelled EVE and the esoteric meaning of the YHVH is, therefore, Eve, the Mother of all living.
A second version of the Tetragrammaton is spelled EHYH and is derived from Hayya, another name of Eve that expresses her connection to women in childbirth
A central tenet of philosophical kabbalah is that God the Father has lost the Great Mother, his feminine aspect, also called the Shekinah. For universal peace and harmony the Holy Mother, the Shekinah must be restored to God the Father. There is an evocative prayer formula we can use to support this cosmic mission which is based upon the Seal of Solomon and signified by ‘fiery water’ as the supreme resolution of elemental binaries.
“When Christ the corner-stone, stirreth himself in the extinguished image of man, in his hearty conversion and repentance, then Virgin Sophia appeareth in the stirring of the Spirit of Christ, in the extinguished Image, in her Virgines attire before the soule: at which the soule is so amazed and astonished in its uncleanesse, that all its sinnes immediately awake in it, and tremble and shake before her. For then the judgement passeth upon the sinnes of the soule, so that it even goeth backe in its unworthiness, and is ashamed in the presence of its faire love, and entereth into it selfe, denying it selfe as utterly unworthy to receive such a jewell. This is understood by them who are our Tribe, who have tasted this jewell, and to none else. But the noble Sophia draweth neare in the essence of the soule, and kisseth it friendly, and tinctureth the darke fire of the soule with her Rayes of love, and shineth through the soule with her Kisse of love: then the soule skippeth in its body for great joy, in the strength of this Virgin-love, triumphing, and praying the great God, in the strength of the noble Sophia.”
I also wonder about the Tetrarch, who occupies my mind so fully that he is by my side in all but body throughout each day. We are bound, he and I, by ties both seen and unseen. There are ties for all to see because the Tetrarch is an overlord of Delphi and it was he that insisted I should be appointed Pythia when the former priestess was murdered during the war. Then there are the unseen ties, because I alone have understanding of how much he means to me. Even my sisters do not realise the depth of this ocean. To my mind he is the Earthly representation of Apollo himself and loving one enables me to increase my understanding of the other. How fragile we are beneath the ruthless gaze of our Lord, but how sweet is the perfume of crushed flowers, so healing the oil of their divine essence.
My love for Apollo knows no bounds, for his light reaches even into places of darkness, he is my lord and my protector in times of danger, my guide through moments of chaos. He is the husband I cannot have, the mind which inhabits my own and requires me to master this world.
Of all the places that I know to be in existence I have the greatest desire to see Hyperborea, cradle of my Master. It is in Hyperborea that the wax and feathers temple may now be seen, for it was carried there in the chariot of Apollo many moons ago and preserved as a portal to the underworld.
The Tetrarch seldom comes here during the cold and stormy months of Dionysus (The Tyrant Cleisthenes, by contrast, invariably does) but he frequents this place when the God has returned from his travels in Hyperborea. Once – when I was a child and prone to some irrational thinking – I asked Timocrates whether we might follow the God when he journeys through winter to that shining, golden land of sun and ice. His answer was decisive and prevented further query:
“Neither by ship nor on foot could you find the marvellous road to the meeting-place of the Hyperboreans , but in any case it is not for you to pursue Gods or men – wherever they may wander – and if you were ever to leave here in order to do such a thing you could never return and hope to keep your life.”
I never mentioned it again, as I do of course understand perfectly that this life is not my own to have desires with. I have learned to hold my peace, for the war has instilled in me too much knowledge already of the evils men might inflict upon one another and careless tongues or minds can spell catastrophe. As I am under scrutiny from most people for much of the time and some people at all times, I guard my words and deeds minutely, the importance of behaving discreetly having been seriously impressed upon me from an early age.
As a rule, therefore, my thoughts are carefully measured and then voiced with reason, my mind is generally clear and grasps at nothing, for everyone and everything is waiting for the God to speak through me and that is the singular reason for my existence. This is the way it is and always has been and always will be, lest the gods of Olympus are rearranged with another at their pinnacle.
In any case, all of us here are at peace now the war has ended and our fortunes are so very great. Far be it from me to break such peace. Riches beyond most men’s wildest dreams are scattered along our roads as carelessly as leaves, and arts beyond the realms of mortal man’s imagination are conceived of and created quite effortlessly, from beneath the steady gaze of the Master of the Muses. Here it is that the true source of inspiration might be found, the fountain of joy, source of the birdsong.
The production of draughts and medicines is a duty I perform on many occasions, but someone was once foolish enough to ask me what I was ‘cooking’, as if I were a common slave. As it was such an inappropriate question I simply declined to answer, as is my habit whenever a foolish or inappropriate question is asked of me. Then there are the questions to which there are no easy answers.
Once I was asked when he – Dionysus – first came here. At first I could only smile, for what is time to the kingdom of eternity? There are only hours of the day, seasons of the sun and cycles that are marked by the passage of the moon. Most vehemently have I been warned by the Saints to never fall beneath the sway of time because that would bring death to all prophecy. The pendulum might swing, but such as I must master the art of remaining above it in a state of perfect balance, shielded from the terrors of Cronos who yet we must touch without our hearts failing or minds being lost.
Daily am I reminded that ordinary time is of no consequence and fate unfolds precisely as the gods command it. When this occurs is immaterial, the potential for all action being ever-present. We are chiefly concerned here with what is infinite, although men so often desire to make fixed points for the dead books of their history.
“For this reason”, Timocrates informed me – quite gravely, in fact – when I questioned him on the matter, “the League has taken it upon itself to regulate all calendars of the civilised world that we might subjugate for perpetuity the menace of time at the centre of the Earth.”
I privately doubted it would be possible to truly safeguard the world from Time but kept this thought to myself. We were duty bound to try.
For the sake of the inquiry, it was sufficient to say that Dionysus comes at first sighting of the Pleiades, accompanied always by Euterpe, whose hypnotic sounds will soar over Parnassus from flutes poised like spears of moonlight on the muse’s lips. What happens then, who can say? It is one of the mysteries we cannot share easily, for like dreams in the stillness of the night, memories of those days are as mist in the fire of morning.
Though my mind may roam free, my life here is wholly proscribed in many ways. Indeed, it is set in stone. I sometimes dwell on the fact that nothing ever changes and perhaps I wish it might, but I am more aware of my great good fortune and that I enjoy liberties and other privileges the majority of my sex dare only dream of.
All the same – and because of that liberty, I know all too well – that I have seen nothing of the world beyond this temple and its outlying areas, although I frequently hear rousing stories of other lands from the men who come here. Stories I have over-heard, for the most part, or which come to me via my teachers, for it is not permitted for ordinary men to speak freely with a woman who is married to the God.
I most often hear about the great foreign kingdoms of Egypt and Persia – seats of wisdom and warfare, respectively – and of the various colonies founded abroad by generals and merchants of Greece, often upon the advice of my divinatory office. These tales can cause a sense of longing that I find difficult to overcome and there are times when I wonder if it is to the sea that I shall one day return.
St. Michael the Archangel,
defend us in battle.
Be our defense against the wickedness and snares of the Devil.
May God rebuke him, we humbly pray,
and do thou,
O Prince of the heavenly hosts,
by the power of God,
thrust into hell Satan,
and all the evil spirits,
who prowl about the world
seeking the ruin of souls.
The universal everything is made of the singular consciousness of God. When a spark of that consiousnes is individualised by God, it becomes a soul, capable of ultimately expressing the God-image in which it is made. In essence, the soul is perfect and complete, an exact reflection of God’s ever-existing, ever-conscious, ever-new bliss. But when incarnate, it takes on the dualistic nature of creation, outwardly expressing primarily either a masculine or feminie, positive or negative, half of its essence.
This is why it is said in Oriental scriptures that when God reflected His consciousnes in created forms, they became “half-souls” by taking on through indentification the qualities of the manifested units of creation – positive or negative, reason or feeling-impregnated, male or female. These dual qualities are “soul mates” of each other to be eventually reunited – “they twain shall be one flesh” in order for the fully expressing soul to find liberation in Spirit.
Liberation was to be accomplished by their becoming united first to each other in divine friendship, the purest expression of God’s love shared between two individuals; and then, thus perfected, ready for the ultimate union with God….when two souls come together and bring out the wholeness in each other and ultimately unite with Spirit, that union is a true marriage between soul mates. Soul companions, being primarily united in Spirit and love, find the ever new joy of God as the breath of their existence.
Paramahansa Yogananda, The Second Coming of Christ, Discourse 62
The moment I step from the building and out into the dry, dazzling world, I behold a sea of olives undulating before me. It is a breath-taking panorama which stretches far as the eye can see. I could never grow weary of such a vista and I remain still for a few moments, breathing in the warm, sweet aura of tranquillity, giving thanks for the grace of the gods which brought me here to live my days.
Anyone who has been here understands that Holy Mount Parnassus is the closest place to Elysium on Earth. From it springs the fountain of all arts and poets, artists and musicians – devoted lovers of the Muses – all pay testament to the prophetic mouth of God that wields power and influence here.
The Sphinx which guards both the entrance to our temple and mysteries of the world is made of a warm-coloured stone. It blazes in the sun like fire and I incline my head as I walk past it down the gleaming marble steps, still surrounded by the monumental dedications of various cities.
It is not long before I have entered the walled kitchen yard, where I immediately see one of the Tetrarch’s slaves giving water to a package mule that is tethered to a small fig tree, already unburdened of the offerings he bore. My heart leaps for joy, breaking at once my serenity of mind and implacable demeanour. I am happy to see this faithful beast, for not only do I have quite some affection for the animal, but his owner is of the greatest interest to me as well.
His image appears at the front of my mind. Like rays of sun flooding into the Temple’s cool interior, it casts deep shadows into hidden places. The Tetrarch is the eldest son of the ageing Tagos of Thessaly, a great aristocrat of Greece. His tribe, the Aleudae of Larissa, was founder of the Amphictyonic League, one of the most powerful military forces in the world.
Now that Thessaly is the chief protector of Delphi, its surest and strongest ally, the Tetrarch – as leader of the cavalry – commands more respect than almost any other man who comes here. No other living man commands as much of my own respect as he does, except perhaps Cleisthenes of Sicyon.
The Tetrarch conducts much of his official business at the sanctuary, as do the governments of other city states, for all men come here to learn the secrets of Gods. There are also those who wish to meet with their muse, or listen to the poets, musicians, philosophers and other great men of this world share their inspiration.
I take a few moments to pet the placid animal, which is dozing peacefully in the dappled shade. His velvety-soft muzzle tickles my palm and he bows his head for me to scratch his dusty forelock at its peak. The warmth of the sun penetrates to my bones and for a moment I feel relaxed and carefree, as any other 19 year old girl on a halcyon summer’s day.
I do not intend to linger long, however, as my reason for being here is to prepare a special elixir for Timocrates, which will be used to facilitate his nightly travels through Psyche’s realm. Timocrates is a Saint of Delphi – one of the Thracids – and he has been my teacher and guardian for as long as I can remember. He is a highly learned man who is devoted to my education and well-being. I count myself fortunate it was him and not another the Gods decreed must raise me, for he has permitted me a degree of freedom that stricter Saints would not tolerate. I understand the value of this privilege and ensure the fruits of my mind are known to him alone amongst men, together with my lovely and graceful sisters, who are my dearest friends.
As the slave returns to wash the mule’s dust-caked flanks I make my way into the kitchen and examine a bundle of ingredients that were gathered on the seventh day of the moon. They are laid on top of a solid Myrtle-tree table, a gift to the sanctuary from Corinthian priests of Aphrodite. It is from these ingredients that I shall concoct the special elixir for my Earthly guardian.
Working steadily and also rather quickly, for it is a task I know well, I clean the plants and divide them into proportions, then place them together in a copper cauldron. I am vigilant about obtaining precise measurements for the preparation of such mixtures is a very exacting science.
Find the well by the lake of memory. Guardians protect the cold water. Tell them… Orphic Fragment
I am standing in the centre of a great rectangular hall with my head held high and my long, bright hair wound into an elaborate arrangement that is held in place by a gleaming diadem. My white linen robe is bound with pure gold and I am still as a statue, with one eye fixed upon the future as the other observes what is past.
The air is cool beneath the temple roof. The only sounds that can be heard are an occasional bleating of goats and the distant murmuring of servants as they make ready for the Spring Council, which is to be held here in three and a half days. I have already swept clean the marble floor and it shines like the full moon of Amalios. Early-morning sunrays flood the hallowed space, infusing every atom. Narrow gaps between the thick, rounded pillars reveal sections of a motionless scene, silent as if time had ceased.
Happy are the men who enter this house and ask of me, “What do you see?” The wisest make the best of the answer they are given but others seek more, seldom to any avail, for there is a way that we do things at this place – here at the navel of the world – where the future is inscribed on lead.
I stand within the fourth Apollonian Temple to have been built here, which has undergone extensive repair works following the War that almost destroyed it.
The first Temple was much smaller than the present building and constructed from branches of Thessaly’s sacred laurel trees; the next was created by bees of wax and feathers, designed to bridge the gap between Earth and the underworld. Bees make the journey to and from Hades as a matter of course and the secrets they retrieve are for the golden ears of Apollo and his twin sister Artemis, keeper of the moon.
The third temple was a great bronze edifice which stood for many years before the heat of the Sun God melted it back into the Earth, and the fourth was built before I took up my office. The fifth shall not be put on its foundations before I have left for the Elysium Fields.
It is on the seventh day of each month that the future lives of men are unveiled and they come from all parts of the Earth to know what the fates have in store for them. This is except for during the winter months, when twice-born Dionysus returns and natural chaos reigns in place of Apollo’s measured reason.
When frost is on the ground and the sheaves of wheat have frozen back into the Earth – when the great white star of Maia appears on the horizon – then it is that nine wild maenads will herald the arrival of Dionysus. His body is buried close to where I am standing and during his season our dedications are made for the following year’s harvest, while we pray that the sun God will return, his golden youth resurrected anew.
When I am satisfied that the purification rituals have been performed correctly and the Temple is perfectly clean I walk towards the entrance of the great hall. It is elaborately decorated with all manner of votives – burnished golden shields, statues, cauldrons, tripods and bows – from all four corners of the Earth. Counted amongst them are the ensigns and symbols of every noble family that is known to this world.
I instinctively look up before leaving Apollo’s house, to above the entrance where a thousand garlands of laurel create fragrant canopies beneath the ceiling and pay host to the songbirds that sing his praises. The sweetest voice I ever heard belongs to the nightingale, who reveals to those with ears to hear the innermost longing of the psyche. A pure, shrill note breaks the silence and escapes into Echo’s lonely realm. When daybreak comes I shall return.
When, at length, they have practiced themselves for some time in the journey of virtue, persevering in meditation and prayer, wherein, with the suavity and relish they have found, they have become detached from worldly things, and acquired some spiritual strength in God, so as to be able to curb the creature appetites and in some small degree suffer for God some slight load and dryness, without turning back at the crucial moment; when, to their thinking, they are proceeding in these spiritual exercises to their entire satisfaction and delight; and when the Sun of Divine favors seems to them to shine most radiantly upon them, God darkens all this light, and shuts the door and fountain of the sweet spiritual water, which they were wont to drink in God as often and as long as they chose … and thus, he leaves them in darkness so profound that they know not whither to direct the sense of the imagination and speculations of the mind.
….she died in the Sulphur; the Sul in the kingdom of God, the lubet of the divine liberty, out of which the light of God shines, and in which the divine love, the love-fire burns….
Now there was no remedy for him, unless God’s desire entered again into his dead Sulphur… if this must be effected, then the love-desire must again enter into the desire of the enkindled anger, and quench and overcome the anger with the love; the divine water must enter again into the soul’s burning fire, and quench the wrathful death in the astringent fiat, in the desire to nature, that the love-desire, which desires God, might be again enkindled in the soul