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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 Trophonios, Agamedes 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 Odyss