The name Aeropagite means judge Dionysius is the god of ecstatic bliss [see Symposium]. Therefore he presides over judgement of divine bliss as the Symposium. One of the other works of the Aeropagite is the Celestial Hierarchy in which refers to an heavenly hierarchy of three units and an Earth hierarchy of another three. Above these is the ineffable "One". Reference to the heavenly hierarchy can be found in Proclus theology of Plato book three, the Aeropagite changes the names, for example take the highest one he uses seraphim, cherubim and thrones, Proclus uses symmetry, truth and beauty. Proclus is taking them from the Philebus. It is well established as Pierre suggests here that the Areopagite is a Christian Platonist who introduced theology and metaphysics to Christianity. Notice the order: - The Celestial hierarchy which he calls heavenly intelligence's corresponds to Ajna, Vishuddha and Anahata chakras [these are the metaphysical chakras] The Earthly hierarchy corresponds to Manipura, Svadhisthana and Muladhara chakras [these are the physical chakras] Topped by Sahasrara chakra which is union with the absolute ineffable Brahman [some philosophies Shiva]. This suggest that the Philebus represents Ajna chakra which is the doorway to Sahasrara. In the Philebus it is called the vestibule or threshold the Areopagite also referrers to this as the vestibule or portal. The Philebus as a great deal in common with Ajna chakra, I think it is safe to say it represents Ajna or Ajna represents the Philebus. Dionysius the mythical god must be an equivalent of Shiva the destroyer and creator as Shiva is the presider over Ajna chakra. This answers the question why St Paul acts 17 discredits the Aeropagite by mocking his belief in the "unknowable god". Consequently the Aeropagite writes a whole series of works supporting his belief in the ineffable god. NB The chakras also fit onto Plato's divided line perfectly. The proof is there if you wish to investigate further and have fun. Everything is one.
@@twohundredyearstogetherale2086 Hi, gosh: I wrote this 2 years ago, there is a lot to digest and you want more? I have been studying the Areopagites work ever since Pierre introduced him to UA-cam and he is the key to unlocking how all the philosophies stem from the same root. As for the Divided Line it matches the Allegory of the Cave it follows therefore to get a correct understanding it is essential to put the two together. The Cave story it is a visible realm story in which we must superimpose a noumenal realm story. No commentators do this they stick to the visible only. I have written about this in several ways: - You can search Amazon for my books - "Defining Plato for Everyone" - "The Socratic Lawyer". Or Search Academia for the papers The Basics of Plato's Allegory of the Cave, - The Ten Letters of Dionysius the Areopagite - The role of Socrates and Adeimantus in Plato's Republic - and Book five of Plato's Republic the share community of wives and children. They all go under the author Soap Joe. In the Tantric system of chakras there is an hierarchy of 3 earthly and 3 heavenly above these is Soma part of Sahasrara chakra which takes the yogi out of body. The Divided Line there are 4 parts the visible (opinion and belief) and the noumenal (knowing and understanding) If you take the transition points which are means a mix of each you get the seven chakras. If you have a good grasp of the chakra theories you can then follow them up the Divided Line which is also a pillar of consciousness. In the Luibheid translation of the Areopagite's Ecclesiastical Hierarchy it is not very clear partly because the translator does not understand, but throughout the Areopagite is comparing a church ecclesia with a super-celestial ecclesia. The celestial ecclesia is as the Phaedrus, a gathering of the gods for the banquet. [John 21]. The circumscribing revolution @247 takes place at the arch of heaven. This is a metaphor for the inside of the cranium where the yogi exits into Sahasrara chakra through the fontanel. The Areopagites "ecstatic" means standing outside of ones-self inebriated in the presence of the divine. (letter nine 1112C -1112D) The revolution is found in Divine Names 705A. There is a lot to take in but the more effort you put in the greater will be your understanding. And just to add more interest the Gospel of John follows the Divided Line and the Cave. I trust this helps? Have fun kindest regards Cliff
"It's been a genocide against our Hellenic cultures"
The name Aeropagite means judge
Dionysius is the god of ecstatic bliss [see Symposium]. Therefore he presides over judgement of divine bliss as the Symposium.
One of the other works of the Aeropagite is the Celestial Hierarchy in which refers to an heavenly hierarchy of three units and an Earth hierarchy of another three. Above these is the ineffable "One".
Reference to the heavenly hierarchy can be found in Proclus theology of Plato book three, the Aeropagite changes the names, for example take the highest one he uses seraphim, cherubim and thrones, Proclus uses symmetry, truth and beauty. Proclus is taking them from the Philebus.
It is well established as Pierre suggests here that the Areopagite is a Christian Platonist who introduced theology and metaphysics to Christianity.
Notice the order: -
The Celestial hierarchy which he calls heavenly intelligence's corresponds to Ajna, Vishuddha and Anahata chakras [these are the metaphysical chakras]
The Earthly hierarchy corresponds to Manipura, Svadhisthana and Muladhara chakras [these are the physical chakras]
Topped by Sahasrara chakra which is union with the absolute ineffable Brahman [some philosophies Shiva].
This suggest that the Philebus represents Ajna chakra which is the doorway to Sahasrara. In the Philebus it is called the vestibule or threshold the Areopagite also referrers to this as the vestibule or portal.
The Philebus as a great deal in common with Ajna chakra, I think it is safe to say it represents Ajna or Ajna represents the Philebus.
Dionysius the mythical god must be an equivalent of Shiva the destroyer and creator as Shiva is the presider over Ajna chakra.
This answers the question why St Paul acts 17 discredits the Aeropagite by mocking his belief in the "unknowable god".
Consequently the Aeropagite writes a whole series of works supporting his belief in the ineffable god.
NB The chakras also fit onto Plato's divided line perfectly.
The proof is there if you wish to investigate further and have fun.
Everything is one.
An insightful comment. I am curious to know how you would align the chakras with the divided line. Care to elaborate?
@@twohundredyearstogetherale2086
Hi, gosh: I wrote this 2 years ago, there is a lot to digest and you want more?
I have been studying the Areopagites work ever since Pierre introduced him to UA-cam and he is the key to unlocking how all the philosophies stem from the same root.
As for the Divided Line it matches the Allegory of the Cave it follows therefore to get a correct understanding it is essential to put the two together.
The Cave story it is a visible realm story in which we must superimpose a noumenal realm story. No commentators do this they stick to the visible only.
I have written about this in several ways: -
You can search Amazon for my books - "Defining Plato for Everyone" - "The Socratic Lawyer".
Or Search Academia for the papers The Basics of Plato's Allegory of the Cave, - The Ten Letters of Dionysius the Areopagite - The role of Socrates and Adeimantus in Plato's Republic - and Book five of Plato's Republic the share community of wives and children.
They all go under the author Soap Joe.
In the Tantric system of chakras there is an hierarchy of 3 earthly and 3 heavenly above these is Soma part of Sahasrara chakra which takes the yogi out of body.
The Divided Line there are 4 parts the visible (opinion and belief) and the noumenal (knowing and understanding) If you take the transition points which are means a mix of each you get the seven chakras.
If you have a good grasp of the chakra theories you can then follow them up the Divided Line which is also a pillar of consciousness.
In the Luibheid translation of the Areopagite's Ecclesiastical Hierarchy it is not very clear partly because the translator does not understand, but throughout the Areopagite is comparing a church ecclesia with a super-celestial ecclesia. The celestial ecclesia is as the Phaedrus, a gathering of the gods for the banquet. [John 21]. The circumscribing revolution @247 takes place at the arch of heaven. This is a metaphor for the inside of the cranium where the yogi exits into Sahasrara chakra through the fontanel.
The Areopagites "ecstatic" means standing outside of ones-self inebriated in the presence of the divine. (letter nine 1112C -1112D) The revolution is found in Divine Names 705A.
There is a lot to take in but the more effort you put in the greater will be your understanding.
And just to add more interest the Gospel of John follows the Divided Line and the Cave.
I trust this helps?
Have fun kindest regards Cliff