ABSTRACT The drama of King Pentheus, ritual adversary and victim of the god Dionysos in Euripides’s Bacchae, bears striking resemblance to the drama of the alcoholic-addict in the progression of his or her disease. The chorus of the Bacchae sings of the holy rites and ancient wisdom that could cure the “madness” of Pentheus, in which resonances with the tenets of Alcoholics Anonymous can be found. In a larger context, the Bacchae is also the nightmare of the end of what the Greeks called the Age of Zeus, our present age, characterized by the increasing hemispheric lateralization of our cerebral cortex and the hyperdevelopment and dominance of our left-hemispheric powers of abstract reasoning. This neurological evolution transformed human consciousness and reality according to its logos, rejecting and banishing to the unconscious the mythos of the knowing body: the heart, the gut, and all our embodied, direct, holistic powers of perceiving. This transformation of consciousness is described archetypally in three myths of the god Dionysos’s birth. These depict how the god of life was dismembered to become an abstract, deathless Olympian; the soot and ashes of the Titans from which humans were made; and the literal form of the god, that is, wine. In our Western psychohistorical and cultural history, these myths depict the rescue of the idealized, masculine, impenetrable hero/ego from the vicissitudes of mortal life. Over time, the archaic meaning of initiation and of “hero” as initiated human embedded in community and the lineage of ancestors, was lost in the glorification of the ideal Apollonian hero’s power to escape the limitations of embodiment by making others (or the unconscious/body) suffer and die for him. This article explores the necessity to re-member the dismembered incarnate god from the shadows of the abandoned body of need and desire for communion. AA offers a template for the acceptance of essential limitation and personal suffering as initiation into experience of the embodied divine in and through community as well as in individual relationship with a greater reality. Such initiatory practices constitute rebirth in a divine self and world, described by Jung as the inauguration of the Age of the Holy Spirit.

中文翻译：

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陷入神网

摘要 欧里庇得斯 (Euripides) 的《酒神》中狄俄尼索斯 (Dionysos) 的祭祀对手和牺牲者彭透斯国王 (King Pentheus) 的戏剧与酗酒成瘾者疾病进展的戏剧有着惊人的相似之处。酒神合唱团唱着圣礼和古老智慧，可以治愈彭透斯的“疯狂”，其中可以找到与匿名酗酒者的信条的共鸣。在更大的背景下，Bacchae 也是希腊人所谓的宙斯时代结束的噩梦，我们现在的时代的特点是我们大脑皮层的半球日益偏侧化，以及我们左半球大脑能力的过度发育和支配。抽象推理。这种神经进化根据其标识改变了人类的意识和现实，拒绝和驱逐无意识的意识身体的神话：心脏，肠道，以及我们所有体现的、直接的、整体的感知能力。这种意识的转变在狄俄尼索斯神诞生的三个神话中有原型描述。这些描绘了生命之神如何被肢解成为抽象的、不死的奥林匹亚人；创造人类的泰坦的煤烟和灰烬；以及神的字面形式，即酒。在我们西方的心理历史和文化历史中，这些神话描绘了理想化的、阳刚的、坚不可摧的英雄/自我从凡人生活的沧桑中拯救出来的过程。随着时间的推移，启蒙和“英雄”的古老含义是嵌入社区和祖先血统的启蒙人类，通过让他人（或无意识/身体）受苦并为他而死，他迷失在理想的阿波罗英雄通过使他人（或无意识/身体）摆脱具身限制的力量的美化中。本文探讨了从需要和渴望交流的遗弃身体的阴影中重新认识被肢解的化身神的必要性。AA 提供了一个模板，用于接受基本的限制和个人痛苦，作为在社区中和通过社区以及在与更大现实的个人关系中体验体现的神圣的开始。这种初始实践构成了在神圣的自我和世界中的重生，荣格将其描述为圣灵时代的开始。本文探讨了从需要和渴望交流的遗弃身体的阴影中重新认识被肢解的化身神的必要性。AA 提供了一个模板，用于接受基本的限制和个人痛苦，作为在社区中和通过社区以及在与更大现实的个人关系中体验体现的神圣的开始。这种初始实践构成了在神圣的自我和世界中的重生，荣格将其描述为圣灵时代的开始。本文探讨了从需要和渴望交流的遗弃身体的阴影中重新认识被肢解的化身神的必要性。AA 提供了一个模板，用于接受基本的限制和个人痛苦，作为在社区中和通过社区以及在与更大现实的个人关系中体验体现的神圣的开始。这种初始实践构成了在神圣的自我和世界中的重生，荣格将其描述为圣灵时代的开始。