“I begin glorifying Demeter with my chant, the one of beautiful hair and her slim daughter kidnapped by Aidoneo (conceded by Zeus whom sees from far away). Separated from Deméter, the chrysáoros, proud of her fruits, the maid played with the daughters of Okeano, of sharp sine, in the fluffy meadow gathering of flowers: roses, saffron, precious violets, rainbow, jacinth and narcissus, the one that Gaia, by the will of Zeus raised as deceit for the maid (flower button) and thus to please polydéktes”.
Homeric Hymn to Deméter I-VIII
There is a passion that reunites us: the Life. Life is named Zoe and Phycis, Dionysos and Perséfone. The identity between Hades and Dionysos as the one of Deméter and Perséfone evokes an antiquity when Bios and Thanatos appeared as the pulse of a single heart; a passion the reunites the man with itself, discovering the thread that unites him with the Earth. She is the mother, the lover and the assassin. She inhabits the flesh and the blood of everything that is eaten. Thus each grows as the wheat ear. The dual character of the Maid reveals the form like Bios and Thanatos constitute the pulse of the Physis.
The rituals celebrated in honor of Deméter and Core were abundant in ancient Greece, among them, the Thesmophorias, where the today’s denominated “fecundity” made present that pulse: Deméter was invoked like Thesmophóros (” the legislator”), denomination that was extended to Perséfone. The celebration lasted approximately three days (from the 11 to the 13 of Pianopsión, “month of seedtime”) at the end of October and the November. The first day, anodes and cathodes, the women raised the Tesmophorios to raise the cabins in which they would spend the time during the celebration. Also the offerings to the “sanctuary rendered inferior” and that following the celebration place, was a hollow or grotto in the Earth: ritual sacrifice of pigs, rolls with the sexual form of the woman, votive images, among others. The rest, later, were recovered and taken to the altar superior. The second day constituted a fasting day that evoked the duel of Deméter by the disappearance of its daughter. Finally, during the third day, it was invoked to Deméter like Kalligéneia or “goddess of the good childbirth”, broke the fasting and the banquet closed the celebration. The women, married and initiated, celebrated this way a feast arisen from the Earth entrails; of the decomposition. The celebration reunited both impulses -disappearance and appearance, like part of the fecundity. What it’s eaten (Zoe) it’s the same death in his reappearance.
About Eleusis, during the month of Boedromión, one thinks that the Epiphany of the goddess offered a hope. The mourning of Deméter by the kidnapping of its Maid shows to us much more that the kidnapping of a daughter its mother. One is the mourning and the happiness of all the living one that is given to the Life only like food. Many senses can at the moment occur him to the rite and nevertheless, we make reference (we aimed) to a time where the bow between bios and thanatos was so narrow that in fact both conformed a single and indisociable thread. Still now, although our senses fight to separate from that destiny, in as much beings (bios) we lived feeding to us on beings (thanatos). The forms arise and disappear following one another like the support of others; that is to say, a single pulse that barks with the same swing of our own heart. We are existence, is therefore no necessity to try just like we are. The mother we are each but it is not in any. It is simple to happen, pulse, bios/thanathos, creation/destruction: Physis.
There is no privilege for the being that we are and nevertheless, it little means when it turns out to be a crime to kill by pleasing another human being; but not thus to the other creaturas. Nietzsche elaborated a vitalista philosophy and Heidegger undressed to the philosophy of its historical anthropocentrism however it did not prevent the being that we are to continue with its centralist pretension. And it is that the philosophy, the concept, cannot recover sensitivity. Therefore, it will not be the philosophy nor seedtime of “brings back to consciousness” – the one that is that it means or the accumulation of scientific knowledge what will produce a change noun in the culture. The unique alternative is in the same sensitivity, in waking up of a left passion where the fatum bios/thanatos does not imply a destiny in terms of confrontation but of meeting: filsofía/art, philosophy/poetry, creation/destruction like Life; like simply pulse, physis, Zoe, poiesis. Perhaps only in this appealing to the passion, to the meeting it sublimates with it of sensitivity, it is a radical change in the philosophy, science, the art and the culture that we know. Perhaps, when we only close our eyes and we let speak to our ears, we pruned to again listen to the erotic sense of that pulse. Diastole like either Physis without bios is not no heart without sístole//thanatos, reason why the passion of the being to live manifest the own passion on the Life. Perhaps in as much existence yecta, there, in the world, as much creative existence, this expansividad of the Life is able to overcome the anthropocentric yearning of eternity as it forms living and it reaches the yearning of eternity in the same Life. For it will be necessary to problematizar the same creation, the poiesis. So far, which appears here are as soon as fragments regarding this question: pieces of sharp glass, chips that they bury deep, until the bones, the deep thing; and of there, again, that, a beat… a murmur. J.E.J. Talavera branches
