THE TELEGONY : TELEMACHUS AND TELEGONUS

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Before dying falsehood rises in full swing. Still people
understand only the lesson of catastrophe. 
Will it have to come before they open their eyes to the truth?
I ask an effort from all so that it has not to be.
It is only the Truth that can save us : truth in words, truth in action,
truth in will, truth in feelings. It is a choice
between serving the Truth or being destroyed.

                 Message from the Mother on the 26th of November, 1972.
 (Mother’s Agenda, Volume 13)

 

It is to be regretted that the last work of the Epic cycle, the Telegony, signifying ‘that which is to be born in the future’, has not survived. Said to have been composed by Eugammon of Cyrene in the mid-sixth-century BCE, this last part has only been preserved in very succinct summaries written by Proclus and Apollodorus. But the Knowledge of evolution never disappears, for it is recorded in the subtle planes and perhaps even in corporeal matter, which, at a certain level, forms a part of unity. Science is only just beginning to glimpse this truth.

The fact that this Knowledge has not remained as easily ‘accessible’ throughout all periods is probably due to the alternation of the forces of union and separation, which seems to be translated by the oscillation of consciousness from one side of the brain to the other. Over the last thirteen thousand years, we have descended more and more deeply into the process required for individuation to occur, also progressively losing our ease of access to Reality, Truth, the Tao, etc., whichever be the name we give to that which is Unthinkable. Knowledge has retreated into the background, where it is more difficult to reach it.

The end of Hesiod’s Theogony mentions the children of Odysseus (Ulysses) and Circe: Latinus, Agrius and Telegonus, ‘who ruled in the depths of the divine islands over the Tyrrhenians’. It also alludes to Nausithous and Nausinous, children mothered by Calypso.

No clue has reached us which could explain the meanings of the names Latinus and Agrios, sons of Circe, nor their royal standing in the Tyrrhenian islands. From their genealogical lineage, we can only surmise that they point to a perfecting of the ‘discerning vision of Truth’ which must accompany the work of Telegonus, ‘that which is to be born in the future’.

Regarding the prefix τηλε, it must be remembered that for the sake of general coherence, we have given prevalence to a sense of temporal distancing for Telemachus, although he most often represents a spatial distancing. The name Telemachus can therefore be understood as ‘he who stands away from combat’, which is to say one who has come away from duality, and who works through integration rather than through exclusion. It can also be understood as one ‘who carries out the work of yoga by widening his consciousness’ in matter, for he was Penelope’s son.  Similarly, the name Telegonus can be interpreted as signifying ‘that which will appear most broadly’ within the spirit, for he was Circe’s son.

We have but little comparable information on Nausithous and Nausinous, the sons of Calypso. They represent the results of a lengthy period of integration which takes place before the entry into the new yoga: ‘an extremely swift evolution’, repeatedly underlined by the Mother, as well as an ‘intelligence of the path’. If we adopt the order of genealogical descendants given by Apollonius, which identifies Calypso as a daughter of Atlas, it would be a question of a work of perfecting the mental in the ascension of the planes of consciousness.

According to the summary which has reached our hands, the Telegony begins with the massacre of Penelope’s suitors, from the moment in which The Odyssey concluded:

The bodies of the dead suitors were burnt. Odysseus (Ulysses) offered sacrifices to the nymphs and then journeyed to Elis, where he visited Polyxenus. The latter gifted him a crater, upon which were told the histories of TrophoniosAgamedes and Augeas.

He then travelled to the province of Thesprotia and married queen Callidice, who bore him a son by the name of Polypoetes. He fought alongside the Thesprotes (or else led them as their king) in a war against their neighbours, who had mounted an attack against them. Ares forced Odysseus (Ulysses)’ men to retreat. Athena then rose in opposition to her brother, but Apollo intervened to reinstitute peace. When Callidice died, Polypoetes inherited the throne, and Odysseus (Ulysses) returned to Ithaca.

During this time, Circe was raising her and Odysseus (Ulysses)’ son Telegonus on her own on the island of Aeaea. Following the counsel of the goddess Athena, Circe revealed to Telegonus his father’s name so that he could go in search of him. She gave him an extraordinary spear with a poisoned ray’s sting at its end, and which was crafted by Hephaestus.

Telegonus set out accompanied by a group of sailors, but a storm buffeted them to the shores of an island, which unbeknownst to them was Ithaca. They turned to pillage to collect enough food, stealing from livestock which belonged to Odysseus (Ulysses). Odysseus (Ulysses) then intervened to defend his property, and an armed conflict ensued. Telegonus wounded him fatally with his spear, thus carrying out Tiresias’ prophecy, which had foretold that Odysseus (Ulysses)’ death would come to him from the sea. As he lay dying, Odysseus (Ulysses) recognised his son Telegonus. After lamenting his error, the latter carried his father’s body to the Island of Aeaea, accompanied by Penelope and Telemachus. Circe then burned the corpse and made the others immortal.

Telegonus then wed Penelope, and Telemachus entered into a union with Circe.

At the beginning of this new stage directed towards an integral union that goes beyond personal yoga, the seeker opens himself to multiple possibilities (Odysseus (Ulysses) meets Polyxenus, ‘he who experiences a great number of strange things’, in Elis, province of Olympia, the symbolic city of seekers who have accomplished the personal yoga and have reached the overmind).

Then, a warning is given by the anecdote of the two famous architects Trophonios, ‘he who nourishes the evolution of consciousness’, and Agamedes, ‘he who has a strong intention’, who had stolen from the property of King Augeas, ‘a dazzling light’. (Polyxenus gifted a crater to Odysseus (Ulysses), upon which were told the histories of Trophonios, Agamedes and Augeas). This myth has been discussed earlier on in Chapter 2, in a variation of the anecdote in which the king was named Hyrieus, and in which the two architects had surreptitiously pilfered from the king’s treasures before being found out and killed.

Here, it is a question of the temptation suffered by those who have a great capacity for organising Knowledge – a capacity originating from the work of yoga, for they were sons of Erginos – and who make use of it for their own gain, that is to say at this stage, for the aim which they consider to be the best, who make use of the ‘lights of truth’ received from the psychic being or the Absolute. The work of yoga must in fact no longer be led by the adventurer, even if it concerns the highest Knowledge or liberation, but by and for the Divine alone.

The seeker then sets as his aim a deepened work of exactness and accuracy, which continues psychic transformation (Odysseus (Ulysses) wed queen Callidice, ‘the beautiful and truthful manner of acting’). It is a yoga which closely follows ‘the inner intuitions originating from the greatest heights of the spirit’ (the union takes place in Thesprotia, the region in which ‘that which speaks according to the gods is brought to the forefront’). The fruit of this union is Polypoetes, whose name appears to signify ‘one who makes numerous realisations or creations on the plane of the spirit’ (Callidice bore Odysseus (Ulysses)’ son Polypoetes).

Then, the seeker enters into an inner conflict, a pretext for repositioning the higher forms of aid which had accompanied the yogic process till this point (Odysseus (Ulysses) had led the Thesprotes in a war against their neighbours who had attacked them, and the gods became involved in the conflict).

While the spiritual power acting through the renewal of forms strives to maintain itself, it comes up against the opposition of the master of yoga, before the psychic light finally establishes peace (after Ares had forced Odysseus (Ulysses)’ troops to retreat, Athena rose up against him, but Apollo appeased their quarrel). Thus begins to be realised Hera’s premonition that the children of Leto would rise to be greater gods than her own children. In the new yoga, there would in fact no longer be the need for the destruction of forms for this evolutionary progress to be accomplished.

When the right action is acquired, the creative capacities already present in the right action become fully ‘inspired’ (when Callidice dies, Polypoetes becomes the king of the Thesprotes).

At the same time, ‘the discerning vision of Truth’ originating from the supramental light consolidates the foundations of the future discernment in every detail, without the seeker being able to link it with the work of transparency which has generated it (Helios’ daughter Circe raised on her own her son Telegonus, ‘what will be born faraway or in the far future’). This takes place in a small and isolated region of consciousness, the first to be completely ‘clarified’ (on the island of Aeaea). While Telemachus represents that which will develops in the future as a consequence of the work of transparency oriented towards ‘the global vision of a greater freedom’ or ‘the vision of the framework’ in the intuitive mind – for he is a son of Odysseus (Ulysses) and Penelope, a descendant of Taygete -, Telegonus represents that which will appear in the future as a consequence of the work of ‘transparency’ carried out with the aim of ‘the discerning truthful vision in all its details’ – for he is the son of Odysseus (Ulysses) and Circe.

Once this ‘truthful vision in all details’ has been sufficiently developed, it must recognise the work of transparency which has produced it (following Athena’s counsel, Circe disclosed to Telegonus his father’s name so that he could go in search of him).

The adventurer acknowledges that the work of transparency is accomplished when he recognises as a continuation of this work the first emergence of a new yoga which has forced him to halt, and which is confirmed by his vision of Truth (Odysseus (Ulysses) was fatally wounded by Telegonus before being able to recognise him, and his remains were set fire to by Circe).

Transparency having been realised, which is to say the end of psychic and spiritual transformations, supramental transformation can begin in the body. What has been realised in discerning truthful vision must henceforth strive for a widened vision (Circe’s son Telegonus wed Penelope), while that which was realised in the widened evolutionary vision must henceforth strive for a perception of details in truth (Penelope’s son Telemachus entered into a union with Circe).

These crossed unions, with the son of one union marrying his father’s other wife (or partner), express the need for perfect transparency to allow the free circulation of divine energies in the body. The divine Force (Shakti) must be able to work freely within the body, either from above or from below according to the needs of transformation and the resistances faced.

The protagonists finally access non-duality (Circe grants immortality to Telemachus, Telegonus and Penelope).

This last work of the cycle, therefore, introduces the most advanced phases of yoga. Although we lack a sufficient number of elements from ancient Greece to deepen an understanding of these phases, we may perhaps find more material within the Mahabharata and the Vedas, and even within the texts of ancient Egypt engraved in stone.

For while Victor Hugo wrote about Homer in his work William Shakespeare (first part, Book II, Geniuses), that ‘the world is born, Homer sings. He is the morning bird of this dawn’, we can now inversely understand that Homer was t