One of the tasks of which I am accutely aware is forming a body of terms which I can use confidently to mean what I intend for them to mean. All too often I find words using people but thereby becoming less powerful themselves. I guess that is not really what I mean (thought it does exemplify it). The meanings are still there but deep, hidden, and latent. I need a set of words for the divine realities that I see prevalent, and I am wary of using either Greek or Latin as these have dominated Christian thought so thoroughly. I must add, out of pure devotion to absolute honesty, that I am becoming less critical of the Christian period the more I realize how not Christian it is. This is a topic to which I must return soon, as it is of some great importance. What language, then, am I to use?
The question is, of course, very similar to one of ‘hearth culture’ as ADF would put it, but I am uncomfortable simply choosing a culture for effect. Looking over the ‘buddies’ listed on the site for the dedicant’s path, I could not help notice names like ‘Atreyu.’ Now, I am not against self-invention – Hel, I practically live by it – but I have undertaken this path because it is the only one that I trust will take me to the Source: the very foundation of all that is and which exists in a state of total, transcendent truth. Likewise, I understand that names are, to some degree, arbitrary even as they are essence in themselves, hence their power. The problem is that I can see too often the ‘direction’ (for lack of a better term) from which an idea or image comes, and part of me disbelieves its power if the source is not clearly divine.
Having written the, though, it occurs to me that perhaps I am approaching this in the wrong way. The idea that I keep coming back to is not that ideas, images and even words come from the gods, but that the force behind them, the reality of their influence is of the gods. This really goes back to my discovery of Hillman’s acorn theory, which really derives from Plato’s story of Er in The Republic (Plato: Chapter 10, 614a – 621d). I’ve not really gotten this perfectly straight in my own mind, but the general idea is that our daimon is an eternal essence that chose our life with its circumstances and events because it accorded with its own nature; thus the character of our life is an extension of a complete divine essence (Hillman). In a similar way, the images, thoughts and other individual moments of insight extend from the supernal influences of the gods not directly but in charcater. This is why language does not seem to matter and why Christianity is really just the old religion in different clothing. What I mean by that deserves much more attention, but I will say here only that the reality to which Christianity aspires is not monotheistic, whatever its proponents may think.
I suppose that I have no other choice but to use Gaeilge, it being close to Sanskrit and more self-involved, more monolithic in its own lexical understanding. Here, then is a list of terms to act as a seed-list. These will require much further commentary and development, but it is a start:
airechas: positon, authority, preeminence and rank
This is clearly a derivative of the Indo-European root *arya-, and so I take it to refer to that abstract state of being common to anyone who has achieved a rank among the preeminent classes: legal professionals & scientist/priests, soldiers/policemen (certain ones) and other combat specialists, and those whose specialty promotes fertility and abundance (Mallory 130).
ríge: sovereignty, lordship
Properly, I am looking for a term for the combined sovereignty particular to the divine rulership of the priest-king in his dual function (comríge) of legal suretor and magician-priest. Flaithemnas, my first thought, does not actually satisfy me completely, so I have opted for the word which more closely fits the Indo-European sense of both ‘stretching’ and ‘ruling’.
Hillman, James. The Soul’s Code: In Search of Character and Calling. New York, Warner Books 1996.
Mallory, J.P. In Search of the Indo-Europeans: Language, Archaeology, and Myth. London, Thames and Hudson 1991.
Plato. Plato in Twelve Volumes, Vols. 5 & 6 translated by Paul Shorey. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1969. (available online at The Perseus Digital Library)