Showing posts with label athike arete. Show all posts
Showing posts with label athike arete. Show all posts
I am an active follower of the Delphic Maxims, and they are standard reading material for me. The one that always cuts the deepest, and it one of the most valuable ones in my life is number 90: 'live without sorrow' (Αλυπως βιου). I have struggled with that in my life, an it's good to have a reminder.

I should try to describe what I read when I read this maxim. To me, living without sorrow means to not dwell in the past, to accept your own actions, and to move past them if they were somehow shaming or less than up to par. For me, living without sorrow means to accept my own faults and strive to better them, without wearing myself down over events I cannot change.

In a Hellenistic perspective, this maxim goes hand in hand with a lot of others, mostly those which describe perfection. 'Control anger', for example, or 'make just judgements'; these type of maxims call for a perfect way of being. Yet, we are all human, and in some ways, that will always make us imperfect. What matters is that we strive to be the best we can be, to practice arête. If we fall or struggle in this quest sometimes, accept that it happened an move on. Better yourself.

It seems that, in this interpretation of the maxim, it clashes with another of the maxims: 'regret falling short of the mark' (Αμαρτανων μετανοει). It doesn't; 'live without regret' comes after regretting to accomplish what one sets out to do. Regret is a valuable and powerful emotional response. No only does it signal that our ethical framework is intact, it is also one of the ways we learn. Regret is a signal to examine events and draw conclusions from them. It offers a chance to learn. Getting stuck in that regret, however, is counterproductive.

Once lessons are drawn, it is time to move on, to leave the situation behind and put what has been learned to the test. You set new goals, once more, you will strive for perfection. You forget the regret, because you have a new purpose, new inspiration, to do and be better.

I have tried all my life to be perfect, and there are only two events in my life that I truly regret. These events still hurt to think about, although my examination of the Delphic Maxims has lessened the sting. After each event, I examined the situation and my behavior, and located the warning signs. I haven't relapsed into them so far, and I doubt I ever will. As such, I can live without sorrow that the original events took place... although there are still moments I wish they had not happened at all.
I am an active follower of the Delphic Maxims, and they are standard reading material for me. The one that always cuts the deepest, and it one of the most valuable ones in my life is number 90: 'live without sorrow' (Αλυπως βιου). I have struggled with that in my life, an it's good to have a reminder.

I should try to describe what I read when I read this maxim. To me, living without sorrow means to not dwell in the past, to accept your own actions, and to move past them if they were somehow shaming or less than up to par. For me, living without sorrow means to accept my own faults and strive to better them, without wearing myself down over events I cannot change.

In a Hellenistic perspective, this maxim goes hand in hand with a lot of others, mostly those which describe perfection. 'Control anger', for example, or 'make just judgements'; these type of maxims call for a perfect way of being. Yet, we are all human, and in some ways, that will always make us imperfect. What matters is that we strive to be the best we can be, to practice arête. If we fall or struggle in this quest sometimes, accept that it happened an move on. Better yourself.

It seems that, in this interpretation of the maxim, it clashes with another of the maxims: 'regret falling short of the mark' (Αμαρτανων μετανοει). It doesn't; 'live without regret' comes after regretting to accomplish what one sets out to do. Regret is a valuable and powerful emotional response. No only does it signal that our ethical framework is intact, it is also one of the ways we learn. Regret is a signal to examine events and draw conclusions from them. It offers a chance to learn. Getting stuck in that regret, however, is counterproductive.

Once lessons are drawn, it is time to move on, to leave the situation behind and put what has been learned to the test. You set new goals, once more, you will strive for perfection. You forget the regret, because you have a new purpose, new inspiration, to do and be better.

I have tried all my life to be perfect, and there are only two events in my life that I truly regret. These events still hurt to think about, although my examination of the Delphic Maxims has lessened the sting. After each event, I examined the situation and my behavior, and located the warning signs. I haven't relapsed into them so far, and I doubt I ever will. As such, I can live without sorrow that the original events took place... although there are still moments I wish they had not happened at all.
Timothy Jay Alexander is one of the most visible Hellenics out there. He has written a couple of introductory books and is active on-line as well as off-line to promote Hellenismos and educate people on its ideology and theology.

Alexander has identified seven pillars of Hellenismos which practitioners should adhere to and which will help identify and understand Hellenismos for the non-practitioner. These pillars are:
  • Ethike Arete - the practice of habitual excellence (ethics)
  • Eusebia - reverence, loyalty, and sense of duty toward the Gods (of Greece)
  • Hagneia - the maintaining of ritual purity by avoiding miasma
  • Nomos Arkhaios - observance of ancient tradition, (religious) law, and customs
  • Sophia - the pursuit of wisdom, understanding, and truth
  • Sophrosune - the control of self through deep contemplation
  • Xenia - adherence to hospitality and the guest-host relationship

I like these pillars. I have my own, and there are only four:
  • Eusebeia
  • Katharmos: the act of being ritually clean
  • Kharis: the act of giving to the Gods so They might give something in return
  • Xenia
Our pillars match up well; I group Ethike Arete, Nomos Arkhaios and Eusebia under Eusebia, call Hagneia Katharmos and distinguish Kharis from Eusebia. The only thing my pillars don't seem to cover are Sophia and Sophrosune. As these are all encourage in the ethical system of Hellenismos, I felt no need to. They are grouped under Eusebeia as well.

Alexander's pillars are clearer than mine, I think, and this is why I wanted to share them with you. Now, Alexander is not the be all and end all of Hellenismos. He has his own opinions, which I largely agree with, but there are a lot of other voices in Hellenismos, who speak a lot of truth to me as well. Hellenic Reconstruction is young and fluid. A lot of battles are still being fought. A lot of terms are still being defined. Any practitioner is encouraged to keep an open mind and to think for themselves.

Coming from a Wiccan or Neo-Wiccan framework, Hellenismos is hard to understand. The differences in religion, practice and study are huge. They would be with any recon Tradition.

I visited a semi-pagan festival over the weekend and had a good conversation with an Eclectic friend whom I love dearly. We found that the major differences were in religion. Within Hellenismos, you need to believe in the Gods. Not as archetypes, not as energy which takes on different facets to different groups of people, but as Gods with Their own personality, Their own influence on this world. Alexander's pillars focus on this a lot; anything you do, you do to be worthy enough to approach the Gods and you strive to be worthy enough to approach the Gods because They are divine beings who should be worshipped as They will rule your life, regardless.

Having pillars to hold on to is a fantastic tool for fledgeling practitioners. What they don't tell you, however, is the gravity you should place on each of the pillars. I doubt anyone distributes their practice equally between all pillars; you filter what is most important to you and practice the others in passing. This is why I have only four pillars, with one pillar containing most of Alexander's pillars. These are the pillars I have built my practice around.

Even if you're not Hellenic, you undoubtedly have your own pillars within your practice and/or worship. They can be anything; practicing divination, celebrating the Wheel of the Year, engaging in interfaith activities, sociopolitical activism; anything, really. These pillars are the basis of your faith and they matter. I feel identifying your own pillars is important for any Pagan, regardless of Tradition. If you have pillars you'd like to share, feel free. I would appreciate it. If not, I encourage you to at least give it a thought. You never know what you might learn about your practice.