THE ROYAL LINEAGE OF SPARTA: LEDA, PENELOPE AND HELEN

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The lineages involved in the Trojan War include: the Tantalum lineage, the Trojan royal lineage, the Spartan lineage, the Maia lineage, the Deion lineage and the Asopos lineage. The royal lineage of Sparta (Taygetus lineage) studied here illustrates the access to the intuitive mind from the illumined mind. It includes Helen, “The Evolutionary Truth”, Clytemnestra, Castor and Pollux, Idas and Lynceus, and Penelope.

Helen recovered by Menelaus

Helen recovered by Menelaus

To fully understand this web page, it is recommended to follow the progression given in the tab Greek myths interpretation. This progression follows the spiritual journey.
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The royal lineage of Sparta is the symbol of new orientations of evolution (those which ‘surge forth’).

See Family tree 13

Amongst the Pleiades, daughters of Atlas, the lineage of Taygete corresponds to the level of the intuitive mind (or more directly to that of intuition in the classification given by Sri Aurobindo), a level which follows upon that of the illumined mind and precedes the overmind. According to Sri Aurobindo, it is a state of consciousness in which the seeker operates through different kinds of powers: ‘Intuition has a fourfold power. A power of revelatory truth seeing, a power of inspiration or truth-hearing, a power of truth-touch or immediate seizing of significance, which is akin to the ordinary nature of its intervention in our mental intelligence, a power of true and automatic discrimination of the orderly and exact relation of truth to truth, – these are the fourfold potencies of Intuition. Intuition can therefore perform all the action of reason -including the function of logical intelligence, which is to work out the right relation of things and the right relation of idea with idea, – but by its own superior process and with steps that do not fail or falter. It takes up also and transforms into its own substance not only the mind of thought, but the heart and life and the sense and physical consciousness’ (The Life Divine, Chapter 23 ‘The Ascent Towards Supermind’).
It is therefore possible to guess that this was the highest level which the adventurers of consciousness could access and perhaps also remain in at that time. In fact the next level is that of the overmind, of Maia and her son the god Hermes, of which the seeker only receives lightening flashes unless he is a living avatar. This is why Ulysses, representing the most advanced of seekers, belongs to this lineage through his mother Anticlia.

On the other hand the lineage of Taygete is closely linked to that of Perieres amongst the descendants of Aeolus, thus linking the stages of ascension to corresponding realisations. In fact, one member from each of the lineages entered into a union with Gorgophone, ‘she who slays fear’, who was a daughter of Perseus (although it must be noted that other writers describe different versions of genealogical relatedness).
A number of authors even seem to have confused the two lineages, bringing some uncertainty into these myths. Apollodorus, who seems to have always sought to present the most coherent and reliable versions of the myths, gives several alternative versions in this case. In the first version, which he attributes to the poet Stesichorus, the four great heroes Tyndareus, Icarius, Aphareus and Leucippus are brothers who descended directly from Perieres, himself a son of Cynortes, and therefore belong to the lineage of Taygete.
In the second version, Apollodorus mentions homonymous Perieres, each belonging to one of the two lineages. From the first (or it is sometimes said directly from Cynortes) and within the lineage of Taygete was born Oebalus, who was the father of Tyndareus and Icarius. From the second were born Aphareus and Leucippus within the lineage of Aeolus.
In this work it is this last version which is considered (see the first chapter), for it corresponds to the version in the Catalogue of Women in which Tyndareus is described as a son of Oebalus. In fact there is a tendency to consider that not identifying with what acts within ourselves, the ego (incarnated by the children of Aphareus in the lineage of Perieres), belongs to the domain of experience rather than to that of simple theoretical description, even if it is closely tied to the plane of the intuitive mind (Taygete) or at least to a temporary access to this plane. Sri Aurobindo also explains that the static experience of Self belongs to this plane of the intuitive mind, and that there exists beyond this the experience of the dynamic Self on the planes of the overmind and the supermind (See Replies on p.234, paragraph 404 bis).
Whatever the case may be, these two lineages characterise an advanced stage of the yogic process in which the seeker strives to surpass duality, and which occurs long after the Calydonian boar hunt.

The name of the Pleiad Taygete, which is of obscure origin, also refers to a mountain in the region of Sparta, and therefore to a movement of hoisting oneself towards the heights of ‘that which is sown’, of the newness surging forth.
We have already come across the Spartans or ‘sown ones’ in the quest of the Golden Fleece, in which they represented memories surging forth from consciousness. This parallel is most probably not fortuitous, for advanced spiritual work is for the most part a work on memories.
The mountain Taygete is sometimes associated with Artemis and with the doe pursued by Heracles in his third labour, then indicating a kind of purity in the achieved receptivity.

The significance of the first four generations issued from the union of Zeus and Taygete is relatively obscure, for there are few myths about them and the versions which have been passed down to us are often unclear.
According to Apollodorus Zeus entered into a union with Taygete and fathered Lacedaemon, ‘a divinity resounding with force’, who in his turn entered into a union with Sparta, ‘that which is sown or that which surges forth’ (and which is therefore in relation to what is new and/or ancient). Sparta was a daughter of Eurotas, ‘a vast consciousness on the plane of the spirit’ which seeks to be incarnated. The seeker is therefore solidly connected to the heights of the Spirit, and strives to make what is new surge forth.
Lacedaemon engendered a son named Amyclas, ‘he who must achieve a desireless state’, as well as a homonymous Eurydice, ‘the right manner of behaving’.(According to Apollodorus she entered into a union with Acrisius, the father of Danae and therefore the grandfather of Perseus, which associates Lacedaemon with work on fear.)
On his side Amyclas entered into a union with Diomede, ‘she who has the goal of being divine’, daughter of Lapithus, who bore Cynortes, the meaning of which name remains obscure, and Hyacinthus, the ‘hyacinth’.

According to some sources Apollo fell in love with the comely Hyacinthus, but inadvertently killed him during a game of disc throwing. Ovid wrote that the blood of the young man spread over the earth and rose as a flower, which would resemble a lily if it was not scarlet in colour.
An understanding of the second part of the myth rests on a coherent understanding of the symbol of the flower, for which we do not have any clues. It would not seem that this flower refers to the one which we know by that name today.
The name Hyacinth itself does not bring much new understanding, aside from a notion of an inner evolution perhaps.
If we leave aside the part of this myth in which the flower appears, it would seem to refer to a link between the psychic light and a true realisation in the ascension of the planes of consciousness (Hyacinth was very handsome), but this link is difficult to maintain. This difficulty would be a sign that the corresponding realisation, that of mental light originating from the spirit, is not strong enough to support the psychic light or to ‘play’ with it on an equal footing. This confirms a placing of the lineage of Taygete well before that of the overmind, which includes Maia and her son the god Hermes who can ‘play’ at being Apollo’s rival even in his early youth.
Some say that it was Boreas who altered the disk’s course, suggesting that this would be an unfitting asceticism which would put an end to a true drawing close.

Cynortes engendered Oebalus, whose name is of an obscure origin. The latter entered into a union with Gorgophone, ‘she who vanquishes fear’ (who has slain the Gorgon), who also became the wife of Perieres. This element allows the two lineages to be brought closer together.

The children of Oebalus (Perieres): Aphareus and Leucippus

It has already been noted that in this work we will adhere to the version of the myth in which Castor and Polydeuces are sons of Tyndareus and Zeus within the lineage of the Pleiades, representing a theoretical descriptions of the different planes. On the other hand, Aphareus and Leucippus are sons of Perieres, ‘he who works around the right movement’, or of his son Oebalus within the lineage of Aeolus, representing corresponding realisations.

In a union with Gorgophone, Oebalus (Perieres) engendered Aphareus, ‘he who is without a mask’, and Leucippus, ‘the white horse’; the seeker who succeeds in vanquishing his fears lets fall the masks and armouring which have facilitated his evolution till that point but which can no longer do so, and acquires a pure vital energy or power.

A study of the children of Aphareus and Leucippus has already been broached in the first chapter. Here the essential points will be repeated, for they are meaningful to the conflict which set them in opposition to the Dioscuri Castor and Polydeuces.

Aphareus and his sons Idas and Lynkeus

Aphareus, ‘he who does not wear a mask’, which is to say ‘he who lets fall his defences’ and who strives for a transparency in face of the Absolute, entered into a union with Arene, ‘the evolution of the true or just movement’, who bore him two sons, Idas and Lynkeus.
Idas, ‘he who sees the whole’ (and perhaps also ‘union in consciousness’ and therefore ‘the realisation of the Self’), was according to Homer (Iliad IX.557) the most powerful of the mortal men of his time (he who possesses the greatest powers), while Lynkeus ‘the lynx’ represents a perception of detail or ‘penetrating vision’.
These two heroes represent simultaneous aspects of the intuitive consciousness which ‘sees’ what is Real, which is to say the vision of the whole and the discerning vision of detail, the vision of the conditioned and the unconditioned, the vision of subjective reality and that of the Absolute, etc.

Idas is the central figure of a myth discussed in the first chapter of this work, in which he opposed Apollo and finally enters into a union with Marpessa, who Zeus had given the freedom to choose a union of her own choice. Euenos, the father of this young woman, had died in pursuit of his daughter.
The light of the psychic being, Apollo, strives to pull the seeker onto the path of psychicisation but the seeker shies away, preferring the security of a global mental vision, personified by Idas, than a psychic light which he considers to be an uncertain perception due to the disturbances of the lower nature not yet rendered pure and transparent. The subconscious allies itself to this security, for Poseidon supports the interests of Idas over those of Apollo. But in the end it is the supraconscient which decides (Zeus allows Marpessa to choose for herself), for the psychic being never imposes itself. That which till this point had been a ̵