On Cosmogonic Eros

Ludwig Klages' 1922 book, On Cosmogonic Eros (Vom kosmogonischen Eros), delves into the realms of mythology, the esotericism of ancient mystery cults, and the science of consciousness to construct a profound metaphysics of life. At its core, Klages presents Eros as an "Eros of distance," from which springs forth the essence of ecstasy and de-selfing. This intriguing concept suggests that experiencing separation and distance can lead to extraordinary states of transcendent bliss and a dissolution of the self. Furthermore, Klages argues that this ecstatic experience serves as the foundation for the emergence of symbolism, the cult of the dead, ancestor worship, as well as the creation of original poetry and art. Klages' work offers a concise and engaging exploration of these key concepts, intertwining mythology, esoteric knowledge, and the study of consciousness to illuminate the enigmatic nature of life and the transformative power of Eros.

Citations are included in the Editor's note, pages 24-25.

This book is a selection of aphorisms and reflections excerpted from the voluminous works of the German philosopher and psychologist, Ludwig Klages. He was a fierce critic of what he saw as the lack of quality in the modern world, which he held to be a product of modern ideas and organised Christianity in our era. For Klages, the world is divided between life-affirming beliefs that venerate nature and those anti-natural forces that promote materialism and rationalism. To overcome these anti-life forces, Klages wished to return European consciousness back to its pagan roots and renew the link between man and sacred nature. He opposed technocratic rationalism, illusions of progress, and democracy, which he believed to be antithetical to true culture. His aphorisms defend paganism and a healthy Eros for a renewed future. “A pagan metaphysical system would not be philosophy as one understands that word today, i.e., the hair-splitting rehashing of such life-alien concepts as would be appropriate to the lecture hall; nor would it be characterized by that sort of factitious profundity that seeks to conceal its utter inability to solve the riddles of thought behind a veil of second-rate poetic fables. Neither should a genuine pagan metaphysics resemble that which passes for science in the modern world… Before we can discover truths that go to the very roots, we must possess a greater fund of inwardness than can be discerned in those thinkers who, for at least the last five hundred years, have expended their energies exclusively within the realm of reason.”—p. 143

Daily life in ancient Egypt was saturated with eroticism and much influenced by cult and magic as well. Ancient Egyptian religion, with its variety of gods living, feeling, and reacting much like mortals, is a valuable index of human lifestyles of the day. This text addresses selected facets of the erotic concepts and practices of the ancient Egyptians, as recorded in art and literature; it also describes some recent archaeological discoveries.

The influence on Ovid of Hesiod, the most important archaic Greek poet after Homer, has been underestimated. Yet, as this book shows, a profound engagement with Hesiod's themes is central to Ovid's poetic world. As a poet who praised women instead of men and opted for stylistic delicacy instead of epic grandeur, Hesiod is always contrasted with Homer. Ovid revives this epic rivalry by setting the Hesiodic character of his Metamorphoses against the Homeric character of Virgil's Aeneid. Dr Ziogas explores not only Ovid's intertextual engagement with Hesiod's works but also his dialogue with the rich scholarly, philosophical and literary tradition of Hesiodic reception. An important contribution to the study of Ovid and the wider poetry of the Augustan age, the book also forms an excellent case study in how the reception of previous traditions can become the driving force of poetic creation.

In a paradigm shift, this book redefines Orphism as a polemical label for extra-ordinary religion, good or bad.