HYPERION: HELIOS AND PHAETHON, SELENE, EOS

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His name itself situates Hyperion at the highest level of the world of the Titans. Hyperion is ‘Hyper+IΩ, the highest consciousness’. In addition, the character omega ‘opens’ this consciousness in the direction of matter for a transformation into new states of being. His partner is Theia, ‘the Divine one’. Her name, structured around the character theta, Θ, translates a movement from ‘within’ through which Hyperion is expressed. Their children are Helios (father of Phaethon) , Selene and Eos.

See Family tree 4

Hélios - Pergamon Museum

Helios – Pergamon Museum

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At this level it is very difficult to draw a parallel between the concepts of mythology and those described by Sri Aurobindo or by Hindu tradition.
As the Titans are situated in a level above the gods, they must all be individualised expressions of the supramental. But there seem to exist differences of levels however, for we explain ourselves badly in the opposite case why naming Hyperion ‘the highest consciousness’.

We have attributed to the Titan Koios the principle of generation and growth of the psychic being, which develops around the divine spark in incarnation. In fact, his daughter the divine Leto indicates, through the structuring characters of her name, an individuation at the summit of consciousness. And the psychic being evolves through the growth of consciousness illustrated by her children Apollo and Artemis. The latter then become expressions of the psychic destined to come to the forefront of the being, and ‘to be greater gods than the children of Hera’.
The psychic being stands ‘behind’ the surface personality and is a central part of the being to which we relate Hyperion, who holds himself ‘above’ and who has a representative in each of the lower planes. His children Helios, Selene and Eos therefore belong to the domain of the Being, known by some as the true Self, and no longer to that of Becoming. They are respectively expressions of the Light of Truth, the True non-separated self which in the created worlds takes the initial evolutionary form of the ‘lesser self’ – the personality of the body, life and mind destined to cede its place to the real self – and the animating principle, the breath which goes from one to the other and is the link of the Eternal New.
They could also represent:
An illuminating principle, the sun Helios in resonance with the Spirit.
A principle of action which is also a perfect receptivity to the illuminating principle – the moon, Selene, in resonance with the principle of Matter.
A principle linking the preceding gods, the divine game renewing itself ceaselessly through an ‘eternal newness’: Eos, the ‘rosy fingered’ goddess of dawn, is in resonance with the principle of divine Joy, Ananda or Eros.

These three characters are relatively but little present in mythology, for they belong to very elevated levels of consciousness. During his tenth labour, in which appear the herds of Geryon, we see Heracles borrowing the boat of the sun Helios and some time later threatening the sun with his arrows when he finds himself overwhelmed by its heat. This easy familiarity with Helios indicates that the seeker has reached the proximity of the supramental, from where he can explore the roots of evolution by using the tools with which the soul, having attained a perfect state of receptivity in the boat of the sun, ‘knows’.

Helios and his son Phaethon

Helios the sun is therefore the symbol of the illuminating principle of the supramental Consciousness of Truth.

In later periods he was often confused with Apollo, but it is of paramount importance to distinguish between the two. Apollo and Artemis – respectively representing the light and power of will in the process of purification, as well as a determination striving towards its goal – are both on the plane of human consciousness (which is temporarily identified with intelligence) the expressions of the psychic being or psychic personality for they are the children of Zeus and Leto, which is to say the individualised divine aspect within each being which develops through recurrent lifetimes.
On the other hand, Helios represents the light of the supramental Truth, eternal and one with the Absolute.
His name is formed around the two characters Ι and Λ, which express a principle of widening and ‘total consciousness’ in vastness; Helios is he ‘who sees all’, and is also a symbol of the individuation of consciousness, and therefore of an absolute freedom within the depths.

Helios, ‘he who sees all’ (Panoptes), is able to discern perjury of every kind.
He was absent when the gods divided amongst themselves the kingdoms of consciousness, and was therefore presented with a new and very fertile island, Rhodes, which had just emerged from the sea. He dried it out, for its lands were marshy, and rendered it so fertile that it yielded seven boys and one girl.
Depicted as a young man of great beauty, Helios was like Apollo an archer of remarkable skill.
He possessed seven herds of bovines and seven of sheep, each of which had fifty heads and never procreated or died. Phaethousa and Lampetia, his daughters borne by Neaira (Neaera), were their guardians.

Helios is ‘he who sees all’, and therefore ‘he who knows all’, for ‘the one who sees’, the seer, is also ‘the man of knowledge’. As he knows the truth of all things he can descry the least falsity, including that of the gods. For the gods, belonging to the overmind rather than to the supramental, can only access those truths which are partial; ‘Truth’ in its entirety is accessible only to the supramental. It is for the same reason that the children of Leto, Apollo and Artemis, expressions of the psychic being in the process of building itself around the soul, will become greater gods than the children of Zeus and Hera whose influence is limited to mental forms.
As Helios belongs to the Plane of Truth he is therefore, in consequence of the association of beauty and truth, a god of great beauty. He is a remarkable archer, for in this plane the soul ‘knows’ perfectly its distant goal, existing in a domain beyond what we call time.
All-seeing, omniscient and omnipresent, Helios witnesses Hades’ abduction of Cora/Persephone, and informs Hephaestus of the adulterous love between his wife Aphrodite and Ares.

When reflective human consciousness appeared and Zeus, Poseidon and Hades divided the three kingdoms between themselves, Helios was absent; in fact, the soul was not yet sufficiently present to impose itself, for his delegate in the realm of incarnation, the psychic being centered around the soul, was at the time of the Vedas ‘no bigger than a thumbnail’. According to the Mother and Sri Aurobindo, the psychic is present in everything that lives, although it is not individuated in plants and animals, in which it is also less covered over by the mind. For sensitive human beings, a more direct contact with these kingdoms is therefore facilitated.

Just as the organs of the body are in resonance with particular forces, the gods were associated with names of symbolic geographical locations, and Rhodes was thus attributed to Helios. Rhodos, ‘the rose’, was for the ancient Greeks a representation of the soul, a symbol of an integral love for what is Real, pure, total and irrevocable – an obvious symbol of the soul, which is a spark of the divine not separated from the Absolute. (The reason for the attribution of a symbolic name to a precise physical location is unknown to us. For instance, the organization of the provinces and towns in relation to myths must be further understood. In the case of Rhodes, it is perhaps its location furthest to the east which makes it closest to the New).

The integral love for what is Real represents a very good basis for the action of the supramental within the body, for Rhodes is a ‘very fertile’ island. However, it is necessary to first disengage this love from its mixing with the vital: Helios dried the island, for its lands were marshy.
The symbolic union of the sun with an island, or with a nymph of the same name, is therefore the union of the light of Truth and of matter, and this reestablishes the primordial union of Gaia and Ouranos. The supramental must in fact realise the union of the two principles – which have become separated through the combined effects of Tartarus, Typhon and Echidna -, in view of the transformation of man into supramental Man and through a new body. This island is ‘new’ because it refers to the new kind of matter with which must be fulfilled the junction (the rose seems to have also been a symbol of regeneration; for some, the rose is also the flower of Aphrodite, love being then identified with a principle of regeneration).
The tools of transformation are the fingers or Eos, the ‘rosy-fingered goddess’ who represents what is eternally new and who opens the doors of the sky to the sun each morning, allowing the illumination of human consciousness.
(According to the historian Diodorus of Sicily, Rhode, the nymph who bears the name of this island and who is, according to Apollodorus, the daughter of Poseidon, bore the daughter and seven sons of Helios, the Heliades, a name also attributed to the daughters of Helios and Clymene which we will discuss later on. According to Diodorus, Rhodes was covered with wet clay before it was appropriated and dried by Helios. From this one must probably understand that the soul is placed at the highest point of the physical-vital nature irrespective of its level of purity.)

The herds of Helios are the ‘wealth or the boons of the Llight of Truth’. They are of the same nature as the latter, which is to say that they are eternal and outside time, and complete since their origin as they do not procreate. They can however not be utilised outside of the luminous consciousness of the supramental. The seeker is initially warned by ‘surprising’ signs which indicate that he is venturing into dangerous areas, and if he does not listen to these warnings parts of his being will subsequently undergo a severe destruction (See the voyage of Ulysses). They are therefore under the guard of Phaethousa, ‘she who shines within’, and Lampetia, ‘she who shines on the plane of the spirit’. According to Homer they are the daughters of Neaira, ‘that which has emerged through the quest’, the luminous consciousness of discernment acquired on the path both in the plane of the spirit and in the heart, which ensures that these gifts will not be wrongly used. These herds are kept on the island of Thrinacia, the symbolism of which remains obscure. Perhaps this name, which signifies ‘three-pronged fork’, must be compared to the Sephiroth Yesod or Tiphereth, also situated at the center of forks, at crossroads.

After Eos the Dawn traversed the sky, Helios would follow her closely in a chariot of fire drawn by two or four winged horses. In the evening he would reach the ocean at the furthest reaches of the west, in which he would bathe with his horses. After taking rest he would settle into his boat, a great cup-shaped vessel which sailing over Oceanos would bring him back to the eastern lands of the Orient every night.
The boat of the sun sails over Oceanos, ‘the ocean which encircles the world’, rather than over Pontos, Thalassa or Als, which is to say that it sails on the currents of energy-consciousness rather than on the forces of Life or the real physical ocean.

This text seems to illustrate a geocent