The Hidden Secrets of Dionysus

Final Part

Neo-Platonism, a philosophical system developed by Plotinus and later elaborated by thinkers like Proclus and Iamblichus and Olympiodorus, further also sheds light on the figure of Dionysus as well. From a Neo-Platonic perspective, the identification of Dionysus with Hades, we talked about symbolizes the descent of the soul into the material realm and its subsequent ascent to the divine.

Hades, as the ruler of the underworld, represents this realm of material existence and spiritual darkness. According to Neo-Platonism, the soul originates from the higher realms of the Nous or the World Soul but descends into the material realm, becoming entangled in the cycle of birth and death. This descent is often symbolized as a journey into the underworld, where the soul becomes immersed in the realm of matter and forgets its divine origins. Olympiodorus, the Neo-Platonic Philosopher notes about the symbol of the Thyrsus, which is connected to Dionysian worship that it symbolizes the forming anew of the material and separated substance from its scattered condition, whilst also symbolizing the diffusion of the higher consciousness into the material world. So it in that sense represents both the state of dissolution and integration at the same time.

Olympiodorus further states “At the start, our irrational side is like the Titans, destroying our rational and higher self. When we neglect our intuitive intellect, which is hidden within us and connects us to both the lower and higher aspects of ourselves, we become like the Titans (or traitors to ourselves). But when we align ourselves with this intuitive aspect, we become like Bacchus, in control and in harmony with our irrational side.”

The idea of the soul's nature being a combination of its connection to the eternal world and divinity, reflects the concept of the dual nature of the human psyche in Jungian psychology. The Titans here symbolize the destructive and irrational aspects of the psyche, while Bacchus represents the harmonious integration of the irrational and rational parts of the self. So really a coming together of the more intellectual, intuitive, spiritual and instinctual parts of our being into a singular whole, that can co-exist in harmony with each other. As such the reintegration of the scattered parts of Zagreus and the rebirth of Dionysus as Iacchus, represents the process of individuation. The dismemberment of the Jungian Self by the social order, and the repression of the shadow. Where his hero journey into the underworld and the reclaiming of the scattered parts represents the re-integration of the shadow. The unconscious repressed contents we are often too uncomfortable to face or admit.

Where his rebirth as Iacchus and ascend to Mount Olympus represents the attaining of wholeness. We can see this further during his ascent, where the reborn Dionysus encountered Ariadne, the forsaken princess of Crete, left behind by Theseus on the island of Naxos. The two embarking on a joyous journey together, with Dionysus transforming the deserted island of Naxos into a lush paradise for his beloved Ariadne. They enjoyed a blissful union, surrounded by the celebrations and festivities that were typical of Dionysus' divine realm. In some versions of the myth, Dionysus rewarded Ariadne's unwavering love and devotion by placing her among the stars, immortalizing her as the constellation Corona Borealis (the Northern Crown) in the night sky.

Where with Ariadne, Dionysus ascended to the lofty heights of Olympus, where the gods and goddesses of the pantheon resided. From a Jungian lens this represents the integration of the Anima and Animus. The symbolic masculine and feminine aspects of the psyche. The Anima being linked to emotional depth, intuition and sensitivity. Where the Animus is linked to setting goals, make decisions, taking action, power and assertiveness. As such the animus can give a person the confidence and strength to stand up for themselves and assert their own needs and desires. Though in a deeper sense both are related to the way we relate to ourselves, others and the world.

This process of integration is a key step in the journey towards wholeness and individuation. In the Orphic tradition those who atoned for the murder by the Titans, were given the title Children of the Moon or Child of the Moon. A title connected to Persephone. Where as Iacchus in his third form in the Orphic Hymns, he is described as the "torch-bearer" who leads the way out of the underworld, but also as the "firstborn Dionysus," who emerged from the ashes of the dismembered Zagreus. As such from a Jungian perspective he represents the transcendent function, which plays the role of an autonomous regulator. Which emerges and gradually begins to work as the process of individuation begins to unfold. Being the “third” emerging from the struggle of the “two”. Which is also the goal within the Neo-Platonic tradition, for the soul to ascend back to its divine origin, to reunite with the One.

Where this integration of opposites is also central to the Neo-Platonic quest for unity and wholeness, wherein the soul transcends dualistic categories and realizes its essential oneness with the divine. This sense of descent and ascend being symbolic and metaphorical in nature. Representing the different states of being, instead of a literal ascend to another sphere of being. It is the coming together of various opposites such as masculine and feminine, intellect and instinct, reason and emotions, spiritual and earthly. Which for the Jungians represents the Self. The centre of the psyche and the personality. Which represents the authentic self, and with it wholeness and the one. The entire process of individuation, or becoming who we are, also is present in the myth of Dionysus Zagreus. From his dismemberment, the birth of the divine child, the bringing together of the scattered parts, and finally the birth of the hero, who faces and integrates the shadow. Finally with that moving closer to the Self.

Carl Jung and Dionysus

Dionysus next to being connected to Nietzsche and his descent into madness is also further connected to Carl Jung. In a childhood dream Jung, alone at night descends stone steps and enters an underground throne room in an open grassy field through a shimmering heavy curtain of green and gold. At the end of the darkened room he sees an awesome, unknown form on a throne, illumined by a light from within. In terror and awe he realizes the shape is a huge upright living, phallos. Suddenly his mother is there at Jung’s side and cries out to the boy in contempt and dire warning–‘Yes,– just look at him, the maneater!’ Jung woke up terrified. Jung however never acknowledged that the deity of his childhood dream, that captured him for most his life, was a vision of Dionysus. Even Jungian writer Lopez-Pedraza in his book “Dionysus in Exile - The Repression Of The Body And Emotion” further highlights the importance of Dionysus to psychology as the singular deity who both brings and heals madness. However Dionysus still largely remains in exile.

We can see the Dionysian influence regarding Jung further after his break with Freud. Where Jung describes a long period of psychological disturbance and a visionary experience that he described as a room full of disembodied spirits of the dead descend on him crying out “We have been to Jerusalem where we found not what we sought!” Echoing Dionysus's role as communicant of the dead and his links to the realm of the underworld and death and rebirth. As the Jungian analyst Michael Cornwall pointed out, although Jung’s work has been immeasurable, it can also be said that those who went to Zurich actually or symbolically ‘found not’ what they sought because Jung disguised his Dionysian soul in Christian clothing. Which stripped it of it's deeper potency. As such a final question can be asked. Do we as a society or individual slip back into unconsciousness, through succumbing to the negative side of Kronos, or do we move forward towards the Dionysian?

Conclusion

In the end when it comes to Dionysus, and his deeper connections, we can surely see his relevance to Jungian individuation, next to reconnecting us back to both the instinctual realms of our being, the unconscious, our emotions, but also with the higher spiritual spheres of existence. Being connected to Yemo through Zagreus, Dionysus as a deity represents more than just a wild party god, connected to wine and revelry. In it's deepest sense it represents the unification of the unconscious and consciousness, and the establishment of the kingdom of happiness within.

Speaking here from my own personal experience, working with Dionysus and the Sovereignty goddess, through the shamanic and ecstatic Koryos practice, it is through such a practice, much like the Korybantes, that we can nurture the Self, and bring back together the fragmented aspects of ourselves. To be in direct communion and connection to the gods. To have through sacred shamanic trance direct encounters with chthonic archetypes and deities, and find our path towards an embodied experience, where the soul is embodied in our experience of life. Without being entangled in projection. Or as the Orphic priests would call the titanic projection into matter, which binds us into suffering.