Is Oulios Iatromantis "in-game"? It's the question of the day. Tript says yes. Others think not. Maxwell Knight himself has even chimed in on the matter, via an email to operative Shemyaza:
Thank you for your correspondence.
Your supposition is correct. Oulios Iatromantis is not a representative,
nor operative, of Neurocam International. Any information imparted to
you, by this individual, should be treated as extremely suspicious.
The motives, methods and intentions of Oulios Iatromantis are his own.
Neurocam International is not privy to this information and, thus, can
not guarantee the safety and security of any operative who chooses to
engage him.
Regards,
Maxwell Knight
Head, Human Resources Security Division
Neurocam International
[email protected]
Hmmm. Sounds an awful lot like a confirmation that Oulios Iatromantis (dude, could you have picked something easier to remember? I keep having to cut and paste your damn name...) is indeed an in-game player, albeit an "independent" one. So, since there's not much else Cam business going on at the moment (at least for us lonely non-Melbournian operatives), shall we waste take some time to look into the wisdom imparted by our new informant?
The meaning of his name has already been covered, but we'll retread and expand a bit. Our journey starts with the ancient philosopher Parmeneides:
Parmeneides lived in the sixth century BC and was perhaps the
greatest of the Pre-Socratic philosophers and the true "father" of Western
philosophy, metaphysics and logic. Until a recent book by an outstanding Greek
scholar explored the importance of the few fragments of his work that have come
down to us, his legacy has been overshadowed by the giant figure of Plato who
was in fact his pupil. Parmeneides
was descended from a people called the Phocaeans who lived on the coast of
Turkey, close to the island of Samos. They were great sea and land travelers,
and their city became a meeting place between the East and the West. About 540 BC, the Phocaeans were forced out of their city by the Persian army and fled
to the coast of Italy, just south of the Gulf of Sorrento, where they founded a
city called Velia. Parmeneides was born in Velia soon after these events took
place.
And then what?
One of the most fascinating aspects of his life is that he
was the founder of a line of named healer-prophets which endured for at least
five hundred years. Each one had a three-fold title. The first title was
Iatromantis meaning a healer of a particular kind, one who was able to enter
a dimension of consciousness that lies beyond both waking and dreaming yet is
active or present in both. They healed the underlying psychic disturbance
causing the symptoms of those who came to them for help. They paid close
attention to dreams - their own dreams and the dreams of those who sought
healing for mind or body. Their second title Pholarchos meant ‘Lord of
the Lair’ or master of the technique of incubation through which they gained
their connection with the transcendent dimension and their power to heal. The
third title -Ouliades - meant ‘priest of Apollo’: an Apollo who was not
the god of light and reason familiar to us, but a god of darkness, associated
with caves, healing, the underworld and death.
Parmeneides and the great chain of shaman-healers who
succeeded him entered what the Greeks called the immortal realm - and were
initiated by the beings they encountered there. The emphasis attributed to
Plato has been on the supremacy of reason and the rational mind, yet Plato also
wrote that "Our greatest blessings come to us by way of madness, provided the
madness is given us by divine gift." (Phaedrus) What we have increasingly
lost is the ability to trust and develop the imagination as a vital faculty
that can connect us with what lies beyond the horizon of our rational,
conscious, reflecting mind. This mind can listen, interpret, assess, and apply
what we learn through that connection. But it can also block access to it
through ridicule, denial or overt persecution. Ultimately, in a culture like
ours today, which fears and denies the non-rational, any attempt on the part of
the greater dimension of soul to break through the barriers set up by the
conscious mind may lead to breakdown and psychosis in those individuals who have
a greater sensitivity than others or who, for various reasons, such as drug
addiction or early trauma, are in a weakened physical or emotional state. I
would surmise that the greater the denial of the non-rational in a culture, the
greater the incidence of psychosis because there is no container of
understanding to receive and mediate this experience for the individual.
So there you have it. Incidentally, the email signature used by our own Oulios Iatromantis is a fragment from one of Parmeneides' only surviving poems. The full version, as translated by Peter Kingsley, reads:
THE MARES that carry me as far as longing can reach
rode on, once they had come and fetched me onto the legendary
road of the divinity that carries the man who knows
through the vast and dark unknown. And on I was carried
as the mares, aware just where to go, kept carrying me
straining at the chariot; and the young woman led the way.
And the axle in the hubs let out the sound of a pipe
blazing from the pressure of the two well-rounded wheels
at either side, as they rapidly led on: young women, girls,
daughters of the Sun who had left the mansions of Night
for the light and pushed back the veils from their faces
with their hands.
These are the gates of the pathways of Night and Day,
held fast in place between the lintel above and a threshold of stone;
and they reach up into the heavens, filled with gigantic doors.
And the keys — that now open, now lock — are held fast by
Justice: she who always demands exact returns. And with
soft seductive words the girls cunningly persuaded her to
push back immediately, just for them, the bar that bolts
the gates. And as the doors flew open, making the bronze
axles with their pegs and nails spin — now one, now the other —
in their pipes, they created a gaping chasm. Straight through and
on the girls held fast their course for the chariot and horses,
straight down the road.
And the goddess welcomed me kindly, and took
my right hand in hers and spoke these words as she addressed me:
'Welcome young man, partnered by immortal charioteers,
reaching our home with the mares that carry you. For it was
no hard fate that sent you travelling this road — so far away
from the beaten track of humans — but Rightness, and Justice.
And what's needed is for you to learn all things: both the unshaken
heart of persuasive Truth and the opinions of mortals,
in which there's nothing that can truthfully be trusted at all.
But even so, this too you will learn — how beliefs based on
appearance ought to be believable as they travel all through
all there is.
Translation of the translation? Here's one:
Only a few fragments of his teaching survive. But he did
leave a poem, an extraordinary poem that has never really been taken very
seriously by scholars. He wrote it in the incantory metre of the great epic
poems of the past, "poetry created under divine inspiration, revealing, as the
poem itself says, what humans on their own can never see or know." Parmeneides’
poem describes his journey Into the underworld riding in a chariot drawn by
mares which pass through huge bronze gates that stretch from earth to sky, gates
that glide open on hinges and make a hissing sound as they move. He describes
his encounter with a being whom he calls "The Goddess" although we know that her
name was Persephone, Queen of the Underworld. (I should say here that from
Neolithic times, the Goddess has personified the greater invisible dimension of
soul). The poem is written in three parts: The first describes his journey into
the realm of the goddess; the second what she taught him about "the unshaken
heart of persuasive Truth"; the third describes our world and "the opinion of
mortals, in which, she says, there’s nothing that can truthfully be trusted at
all." What Parmeneides’ poem reveals is that he was practiced in the shamanic
art of traveling beyond the confines of normal consciousness and that his
writings about truth, justice and the right ordering of human society were
derived from his direct experience of another dimension of reality. We have come
to draw a rigid boundary between the rational and the non-rational but this
boundary did not exist for Parmeneides.
This post is ridiculously long. Time for it to end.