Hermes
is a personification and symbolic embodiment of the phenomenon we describe and
view as design and the design process. Hermes is considered the inventor of
language and speech and was associated with bringing dreams to mortals by
dealing with the elements, circumstances and depictions that emerge from the
depths of the unconscious.
“The Greek view of language as consisting of
signs that could lead to truth or falsehood is the very essence of Hermes, who
is said to relish the uneasiness of the recipients.”
Through
symbols and metaphor design bridges the boundaries between the conscious and
the unconscious. The word hermeneus, i.e. an interpreter, owes its meaning and
function to Hermes as the translator of many hermenutical procedures and rites
that in the past, attempted to reveal the inner meanings (huponoia) surrounding
certain texts and discourses, e. g. the Homeric poems.
“…
hermeneutics is a more widely defined discipline of interpretation theory,
because it includes the entire framework of the interpretive process,
encompassing written, verbal, and nonverbal communication.”
In
3D space/time every symbol and metaphor possesses a hierarchy of interpretation
that allows for each depiction to function coherently or incoherently,
inclusively or exclusively, holistically or separately with others that have preceded
it. Every divisive interpretation has the potential of becoming the hermeneus
of a more inclusive interpretation thereby causing every connotation to waver
in meaning and purpose at greater and more inclusive levels of awareness.
“Words
spoken are symbols or signs (symbola) of affections or impressions (pathemata)
of the soul (psyche); written words are the signs of words spoken.
As
writing, so also is speech not the same for all races of men.
But
the mental affections themselves, of which these words are primarily signs (semeia),
are the same for the whole of mankind, as are also the objects (pragmata)
of which those affections are representations or likenesses, images, copies (homoiomata).”
—Aristotle, On
Interpretation, 1.16a4
Hidden
within every holographic form is an opportunity for deep introspection. Every
physical, mental and emotional reflection is dependent upon design, i.e. the
symbol, and intrinsic to the power of Hermes. A pensive inquiry reveals an
intimate perspective into the context in which every relative form is made
mindful and conscionable. Each transition, i.e. change, contains a degree
of distinction that can lead to a greater unification and understanding of
consciousness itself. These meanings appear hidden within the designs of a
holographic universe and extend beyond the parameters of every virtual
province. These influences fall within the domain of Hermes who
metaphorically straddles between the realms of the conscious and the
unconscious by means of the dimensional fields we perceive as reality.
This
is the first in a series of personal investigations into the mythological
aspects of design as it relates to Western culture and civilization. The
attempt to describe, interpret and understand these mysterious attributes were
typically personified in the powers of many gods, particularly the Grecian god Hermes and the Roman god Mercury.
This
first elucidation will eventually be joined with other expose’s describing how
the concept of design has evolved over the centuries through the power of myth,
i.e. tales that describe the qualities, trials and tribulations of Hermes.
HERMES AND THE FIRST
ADVENTURE OF HERACLES
At
the crossroads of his life and soon after his encounter with the seductive
promises of “Happiness” and the good works of “Virtue”, Heracles,
son of Zeus and Almente, granddaughter of Perseus had decided he would walk the
path of morality and righteousness. In order to meet this life challenge
Heracles took the opportunity to rid the Grecian countryside of its lions and
robbers and then he focused upon the abuses of Erginus, king of the Minyans who
taxed the people of Thebes.
All
Greece admired him for his courage and his victories to such an extent that the
gods awarded him with gifts. Apollo gave him arrows; Hephaestus a golden quiver
and Hermes gave Heracles a sword, which he was to use in his path towards virtue
and integrity.
Humanity
is the offspring of the earth Gaia, i.e. the personification of the feminine
(Yin) and the result of the insemination of the masculine (Yang)
personified as Uranus, the consequence being embodied in the form of the Giants
of Greek mythology. http://en.wikipedia.org/wiki/Giant_(mythology)
Folklore, legend, scripture and mythology from many cultures have described the
consciousness of early primeval humanity as being chaotic and wild by
personifying such qualities into the forms of gigantic, grotesque and frightful
beings, many of which were attributed to having “nature spirits” that were in
conflict with the gods.
"The
Nephilim were on the earth in those days - and also afterward when the sons of
God would consort with the daughters of man, who would bear to them. They were
the mighty who, from old, were men of devastation. God saw that the wickedness
of Man was great upon the earth, and that every product of the thoughts of his
heart was but evil always."
K.
M. Briggs, The Fairies in English Tradition and Literature, p 63
University of Chicago Press, London, 1967.
Because
Zeus had banished her elder sons Prometheus, Atlas and the Titans, Gaia had
rallied her giant offspring against Zeus. Heracles fought on the side of the
immortals where he became an Olympian by distinguishing himself in battle.
THE SIGNIFICANCE OF THE
SWORD
Besides
being an instrument of warfare the sword symbolizes the concept of truth.
Hermes, acting as a messenger between the conscious and the unconscious, had
given Heracles the gift he needed on his path towards righteousness, virtue and
integrity. In the battle against the giants Hermes had joined the fight using
his own golden sword of truth and wearing the helmet of Hades, symbolizing
Pluto and the hidden unconscious mind.
In
essence, Hermes' participation in the battle recognizes the unconscious mind as
being both a defender and source of truth. As an instrument of the mind, truth
may be used to discover the knowledge and understanding necessary to meet the
challenges leading to awareness, integrity and virtue by becoming the mind's
slayer of the "real". Hermes involvement in the battle made it
apparent that truth cannot be found, nor can it be made fully discernible, in
the midst of a conflict between antagonists.
Manly P. Hall; The Secret Teachings of all Ages
Hermes
was one of the supernatural associates of ancient initiation representing the
descent of divine wisdom incarnate. The hidden forces of heaven, i.e. the
unconscious, were gifted to Heracles by means of the sword given to him by Hermes. In
the battle to defend Olympus however, the arrows given to him by Apollo helped kill the earth giants.
Mind
when used for the purposes of seeking truth, can become an instrument of virtue
while remaining a two-edged sword.
In reference to the Design Paradigm, the mind (Hermes) will bring forward, i.e.
make conscious, its own contrasts before the psyche. These mindful contrasts are made apparent by the
heart and the all consuming presence that engulfs both of them with the wisdom
that knowledge, experience and awareness must find balance between what is both
meaningful and purposeful in Life.
So why did Heracles use Apollo's arrows in defense of Olympia?
The arrow symbolizes but another aspect of the mind. The arrow is swift, quick,
powerful, focused, and filled with intent. The mind can travel great distances.
By penetrating the eyes of the giants each arrow can get to the “truth of the
matter" therefore being "out of sight and out of mind."
Thought can pierce the mysteries hidden in the virtual field of
the unconscious and 3D space/time. Whether visible or invisible, the arrow
represents the mind (Hermes) being targeted in the direction of both a meaning
and a purpose. Its propellent may or may not be the truth.
Manly P Hall; What the Ancient Wisdom Expects of Its Disciples
Ref:
* Campbell, Joseph, “The Hero with a Thousand
Faces”, Bollingen Series XVII, Princeton University Press, Princeton, N.J.
1949.
* Schwab, Gustav, “Gods & Heroes of Ancient
Greece”, Random House, New York, N.Y. 1974.
* Perseus Digital Library. Ed.
Gregory R. Crane. Tufts University.
http://www.perseus.tufts.edu (accessed
December 2, 2012).
Edited: 11.25.2012, 11.26.2012, 11.27.2012, 11.30.2012, 12.02.2012, 03.28.2017, 11.09.2017, 03.05.2018, 02.11.2020, 06.15.2020, 12.03.2021, 02.01.2023
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