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Basic Theology

This page contains some basics of the theology of Dionysus as he is worshipped by the Dionysus Society as a religious organisation. This is more meant as a guideline for understanding the religious aspects of the Dionysus Society, a set of core principles from which one may build an understanding of dionysian theology for themself.

Core Commandments

Be Free

Dionysus delights in mortals seeking freedom and exercising the freedom they have.

Love Yourself

To become free, you have to accept who you are, even if you do wish to become more than your current self

Have Fun

Mortal life is brief, and often painful, tragic, and grim, so seek what joy you can find, wherever you find it.

Be Free

Being free in the dionysian sense isn't just about not being in prison or not living under an oppressive regime. Being free is to live as your own master. Being free is to live as you wish to live. Being free is to live life fully.

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Freedom properly pursued in the dionysian sense is in appropriate substance use, so you are free of addiction and use the substances you enjoy as you enjoy them. It is rebellion against tyranny and oppression, through direct opposition and malicious compliance.* It is examination of one's biases and customs to determine which ones are founded in reason and which ones are founded in old bigotries and misconceptions, and from there to decide which ones are worth keeping and which ones are not. So be free.

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*To be clear, the Dionysus Society does not condone opposition to public health mandates nor laws necessary for public health. Opposition to tyranny and oppression requires serious research into the actual data surrounding the issues at hand. During a pandemic, wear a mask and get vaxxed. If an historically oppressed minority is standing up against violence against them, stand with the protestors, not the establishment they are protesting.

Love Yourself

Loving yourself in the dionysian sense is not simple self acceptance. You should act toward yourself in a manner befitting one who is truly in love with another: show compassion and understanding for your own failings, encourage yourself to grow and become better every day without being too harsh nor too pushy, and always strive to give yourself the time, opportunities, and experiences that bring you joy.

 

All love, from the mildest friendship to the adoration of the dearest lovers, is based on the three pillars of every relationship: Trust, Respect, and Communication. Trust yourself to do the best you can in every moment, because you have committed to yourself to do so. Respect yourself and do not tolerate others treating you as an inferior anytime it is unmerited.* Communicate with yourself, listen to your body's needs, including mental health needs, pay attention to your intuitions and comfort. Love yourself, that you can properly take care of yourself and go on to truly help others.

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*Being made to feel inferior is merited in very few specific circumstances. An apprentice is inferior to a journeyman in their field, a less educated individual in a topic is inferior in knowledge of that topic than an expert, a mortal is inferior in power to a god. In terms of human dignity and worth, no human who has not committed a truly heinous act is inferior to any other.

Have Fun

Having fun, fortunately, is fairly self explanatory. The place where it becomes a theologically nuanced concept is degree. Having fun, pursuing pleasure, enjoying this brief mortal existence, is the goal of life from the dionysian perspective, as well as several other schools of thought. To that end we advise temperance, prudence, and introspection. These ideas may seem contrary to a hedonistic lifestyle, but with consideration it becomes obvious why they are imperative.

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Leading a life of temperance, of voluntary self restraint and moderation, ensures maximal enjoyment of life. It is a life of delayed gratification when appropriate, and instant gratification where that is more appropriate. A temperate life allows one to strike the balance between squeezing as much enjoyment out of every moment as you can, while also ensuring you have as many of those moments available as you can achieve. The tragic end of life may be unavoidable, but that is no reason to rush its arrival. Prudence, the virtue of careful consideration and from it selecting the correct course to achieve an ideal outcome, allows you to party, dance, celebrate life wild and free, and still live well beyond the ecstatic revels of dionysian worship. Knowing when you can party and when you need a quiet night in allows one to lead a dionysian life without it becoming self destructive. Through prudence is temperance possible. Introspection is, perhaps, the easiest to understand of these three, as it is indicated in the components of self love. Knowing yourself and understanding your limits and flaws and strengths is essential to the effectiveness of prudence and temperance both.

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So have fun, but make sure to do it in a way that keeps you safe, healthy, and able to keep having as much fun as you can your whole life long.

Regarding Age

The Dionysus Society is opposed to the indoctrination of minors, as well as considering the practices of the cult inappropriate for minors to be exposed to. This means that the appropriate age for anyone to be allowed to be involved in the Dionysus Society is 16 years of age at absolute youngest, and no one under the age of 16 should be permitted to be at or around any Dionysus Society events. Otherwise, any adult who can conduct themself with respect for their peers, kindness generally, and without bigotry or offensive conduct should be welcomed by the Dionysus Society if they wish to join.

On Death

Death. The final freedom. The tragic end of mortality. The very soil in which the tree of life is rooted. What is beyond it? What perspective does the Dionysus Society have on it? The following paragraph will briefly summarize the answers to those questions, and the paragraphs below that will more fully explore the topic.

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The short answer is that the Dionysus Society has no official stance on any afterlife, we hold that no mortal can truly know what lies beyond, whatever various myths and speakers may say or claim was revealed to them. No matter what spirits, or gods even, may claim to any mortal about what follows. We do not truly know. As a result of this fact, the official doctrine of the Dionysus Society on death is that it doesn't matter except insofar as it is the cessation of life. Live well, Live happily, Live fully. What may or may not come after is irrelevant.

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To unpack the short version, some concepts must be covered. First, the comprehensive version of the irrelevance of the hereafter. Imagine there is nothing after death, then all we have is this life to live and to do our best with, so we must live it as best we can and as happily and fully as we can. But what if there is an afterlife? We can break all afterlives into three broad categories: reincarnative, reward/punishment, and life-after-death. Reincarnative afterlives, regardless of a nirvana or an eternal cycle, see the self washed of memory and born anew in the world, reward/punishment afterlives see some punished and some rewarded for all eternity after they die, and life-after-death afterlives see one taken to another reality as oneself to live on after dying. These can be further divided into two types each: consequential and inconsequential. If any of them are consequential, then the deeds/words/thoughts of the individual in life shape the character of their afterlife, and if they are inconsequential then their afterlife is unshaped by their life. If the afterlife is truly consequential, be it reincarnative, reward/punishment, or life-after-death, then how is one to know the standard of judgement? There are many contradictory standards given by many cultures, so shouldn't one just try to live as happily and fully as they can and hope the standard is reasonable, fair, just, and worthy of respect? But what if the afterlife is instead inconsequential? If nothing one does truly affects the fate that awaits after death, be that because of predestination, inevitability, or the whims of a capricious force, then why not live as happily and fully as one can and hope for the best? All of these possibilities, an afterlife shaped by the life lived, an afterlife shaped by forces beyond the control of the one living, and no afterlife at all, seem to lead to the conclusion that the only worthwhile course (unless one possesses knowledge beyond what any mortal could ever truly be certain of or trust) is to live life as happily, as fully, and as best as one can manage, to the best of their reason and understanding.

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The second thing needed to understand death from a dionysian perspective is knowledge of the mythology of Dionysus himself. Well, a summary of a sort, at least. Dionysus is a god, one of those immortal beings beyond death, bound to an undying nature of reality. And yet Dionysus dies. He is dismembered as an infant, and various of his myths tell of his slaying either in person or symbol. Dionysus is a god of tragedy, a god of mortality, he is a god who experiences the full spectrum of mortal existence. Death is a fact of life, and as a god born into human flesh, Dionysus was cursed to experience it but never truly know the freedom it brings to mortals. Dionysus never dies peacefully, but always violently and agonizingly, as freedom is not killed cleanly but with many death throes, torn to pieces bit by bit. Dionysus is a god with many mythic miracles of resurrection and of slaughter, and he is famed for his ability to venture below the seas, high into the heavens, down into the underworld, and to roam freely across the face of the world, but his myths make it clear that he promises no resurrection, no special fate after death, to his followers.

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From this it becomes clear why the Dionysus Society holds no special place for death. Our god is a death god, a rebirth god, a life god, and our theology claims nothing certain about any afterlife but that there can be no certainty. We are not a death cult, obsessed with an afterlife and fixated on "escape" from mortal existence, but rather a cult of life, of living fully, and obsession with death would be unbefitting beyond the acknowledgement of it being recognized as an exhortation to live while we are yet alive. We mourn the passing of those who die for the pain their absence brings, we grieve the loss of those we loved for the loss of their company, and we take comfort in our conviction that we must now live on for them, carry on the dance even as they no longer can. Death is the final freedom, from pain, from joy, from opportunity, from obstacle, and from all hope of new mortal experiences, and while some people may be trapped in lives that make death more preferable,* those cases are fortunately uncommon.

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*The Dionysus Society is not opposed to euthanasia, nor does it aggressively condemn suicide, but we do encourage anyone considering suicide to seek help, community, and pursue ways to find the enjoyment in life again. Life is worth living, and there is no afterlife that we can be certain of. Don't throw away the one life that is yours to live without a fight for it.

Consent And Substance Use

In a Dionysian context, consent is not as clear cut as we find it to be if you simply rule that no consent is possible if the person is under the influence of any substance. Consent is still a very black and white issue: it is either present and sex can happen, or it is absent. And naturally it remains something that can be revoked at any point by either party. The murkiness arises from the nature of substance use. I will give several examples to illustrate my point here:


Please imagine yourself as the I, and then someone else as the I, and then another person you know who is as unlike yourself as you can conceive of as the I, for each of these examples.

1) Imagine I were to set out to have a quiet night and I have some shots to get a buzz on, then a few beers to keep it. Because I miscalculated and didn’t eat enough that day, only having had a single bowl of ramen, the drinks hit me like a freight train and now I am drunk; not falling over or slurring, but definitely a bit past tipsy. I see someone I find attractive, we have a few drinks, get talking, and end up partying together and having sex. Did I consent? I went into the drinking not intending to have sex with anyone, but as the night progressed and circumstances changed, my opinion also changed. In this case, one could easily argue that because there was no coercion, no threat, no compulsion, that I had given consent even if that consent was only given because I was swept up in the mood and the drink.

2) I set out to have a wild night and hopefully get laid, I predrink a significant amount, but not enough to be refused access at the door, and get hammered. My desire to get laid does not change, even increasing as my inhibitions are decreased. I find someone who I find attractive and is attracted to me, we drink together, I get them to take me home or get taken home by them (they also find me attractive, so this is not in doubt in this thought experiment) and we have sex. I am aware of this the next morning because through the hangover I can piece this together, as well as waking up in bed with them. Did I consent? I went into the night drinking with the intention of getting laid, I do not believe that intention changed at any point, and I got laid. In this case, one could easily argue the initial intention to consent was there going into the substance use, continued throughout, and because there was no coercion, threat, nor compulsion, that I had given the consent I intended to give, even if I was hammered by that point.


3) I set out to get laid, have a few drinks to limber up the night, go out and have a few more drinks at the party I went to. There I get into a bit of a tough conversation that just tanks my mood and I drink a bit more to keep myself partying and not bringing anyone else down. By now I am no longer in a mood to get laid, but am putting on a cheerful face for the party. I’d already been drunk texting a friend with benefits or previous hook up to come to the party and sleep with me, and I get a notification that they have shown up. I go dance with them and we keep drinking and they make it clear they are excited to sleep together and looking forward to it. I still don’t really feel like it, so I drink and possibly use further substances to put myself right through to hammered so I can pass out. Turned out I didn’t pass out, I just blacked out, lay down for a minute, then got up and kept partying while obviously hammered. My prior hookup gradually herded me to bed again and slept with me and said they were glad I hadn’t flaked on them after getting them all excited. Did I consent? One could easily argue that even though my hookup did not know I was not consenting, I did not consent. That would be an accident on their part, however unfortunate, but the knowledge or ignorance of the other party does not fundamentally alter the fact that in this scenario it could easily be argued that even if my drunken body was able, my mind was not properly present and could not consent, as the conscious intention to get laid had evaporated and never returned. This would be a particularly unfortunate scenario, due to it being sheer bad luck on all sides, from my having gotten back up while blackout, to my hookup (wilfuly or not) failing to pick up on my being way too drunk (though their having picked up that I had not been as into it earlier should have been enough as our next scenario should illustrate).


4a) I go out to have fun, no specific intentions, and get a bit tipsy. I run into somebody I have hooked up with before (to be clear, this person could as easily be swapped in for by a partner or spouse, in all examples of a person hooked up with before across all of these: romantic relationship does not change the nature of consent) and we both express being interested in hooking up later that night. We party and drink and both get decently hammered, and as the night carries on I realize I’m not really in the mood anymore, and I let my hookup know this. They say I may change my mind again, and the partying is fun anyway, and I agree and we carry on. I don’t end up really changing my mind, I just get hammered and later we end up hooking up because I don’t really want to disappoint them and where’s the harm in a bit of drunk sex, my body certainly seems willing enough. Did I consent? One might be tempted to imagine yes, but this is an example of subtle social pressure and expectations: the consent was absent and did not come back with overwhelming enthusiasm and zeal. The hookup should have checked and not allowed it to continue without that insistent enthusiasm being present.

4b) I go out to have fun, no specific intentions, and get a bit tipsy. I run into somebody I have hooked up with before, and we both express being interested in hooking up later that night. We party and drink and both get decently hammered, and as the night carries on I realize I’m not really in the mood anymore, and I let my hookup know this. They say I may change my mind again, and the partying is fun anyway, and I agree and we carry on. As the night progresses, I do feel the off vibe of earlier dissipate and I get horny again, so my hookup and I wind up teasing each other up and end up having sex. Did I consent? I would say yes, and this was marked by my enthusiastic participation and displayed intentions having changed.


5) I set out to have a fun night and hopefully get laid, I’m out drinking and find everyone around me attractive and they are attracted to me, we are all having a good time and I’m chatting up someone and we both go hit the dance floor. Unbeknownst to me, one of their “friends” tries to play a “prank” on them by dropping a bit of molly in their drink, not enough to really hit them, but enough to have a little effect. We sit down and can’t remember whose drink is whose, so I take the initiative and grab a drink and say it is now mine with a laugh. I drink it and the molly takes effect over the next 40 minutes. This makes me much more energetic, makes me thirstier, I drink more than I intended to, get drunk quicker, scare away the person I was hitting on and who was hitting on me because I am coming off as a bit more difficult to handle than they initially thought (due to the substance). Some other unrelated attractive person I dance with and I end up going and having sex. Did I consent? One could argue both sides, pointing out the molly had a minimal effect and so I otherwise acted as I would have and I went into it with the intention to consent and that intention did not change. But the issue is the substance done without my knowledge or my consent, and which did not overwhelm, but did influence my decisions, as well as that the individual I had intended on consenting to have sex with was not who I ended up having sex with. A good guideline for this would be to consider anyone under the influence of a substance they did not intend to be using and are using without their knowledge, should not be assumed to be consenting, especially if they are going with someone they were not already intending to go with prior to the unwanted substance. Just don’t give people drugs without warning them, informing them, and getting their permission.

6) I go out intending not to get laid, explicitly, and proceed to get moderately drunk, at which point I begin to change my mind, duck away from the people who I am out with, and go get hammered and sleep with someone. Did I consent? One could certainly argue yes, for similar reasons to 1), but in this case there is the further wrinkle that my sober self did not want to get laid… the thing is, drinking reduces inhibitions and if my opinion on the matter changed that dramatically without coercion, just by drinking and seeing attractive people, then I would argue I did consent, particularly as I was not hammered when my mind changed.

Naturally, in all of these, the other party is to be assumed to be enthusiastically consenting. Similarly, in any case where there is coercion, threats, or other compulsion being applied to the subject, they cannot consent. If they are a nonhuman lacking equal intelligence, comprehension, and experiential understanding equal to or greater than an average 18 year old human, and/or lacking the capacity to clearly and unambiguously communicate their consent, they cannot be considered to have consented to sexual interaction at all. If they are a child, they cannot consent.

It is also worth noting that ultimately whether or not any person is consenting comes down to that person, and if someone claims to have not given consent, it should require very strong grounds to ever assume they are being less than: honest, courageous to be speaking out, and deserving of support.

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