Humans have forever speculated about the powers of the gods….

[Humans have forever speculated about the powers of the gods. In the Biblical Garden of Eden there were trees of the Knowledge of Good and Evil and of immortality. In the Greek myths the foods of the gods conferred immortality. Even today some think there is some basis in reality for those foods. Is it simply driven by a subconscious desire for them—wishful thinking? The desire to avoid death and suffering, to be reassured that everything can be made good, underlies Faust’s ambitions and our own. In that, we are all the same, but what price will we pay?

When faith is not enough, in desperation, what will we do? Faust rejects God, but he is shown to be a fool. Faith is all there is. But must we really content ourselves with that, or can we become gods ourselves? Like the ancient Greeks, and the alchemists of Faust’s age, we look for the substance which will transform us. Are we finally on the cusp of that transformation, or are we eternally deceived? Is attempting to identify the ambrosia of the Greek gods really just an academic exercise or another go round wherein we confuse nourishment and poison?]

From Wikipedia on Ambrosia:

“In the ancient Greek myths, ambrosia (Greek: “immortality”) is sometimes the food or drink of the Greek gods, often depicted as conferring longevity or immortality upon whoever consumed it. It was brought to the gods in Olympus by doves, so it may have been thought of in the Homeric tradition as a kind of divine exhalation of the Earth.”

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“Ambrosia is very closely related to the gods’ other form of sustenance, nectar. The two terms may not have originally been distinguished; though in Homer’s poems nectar is usually the drink and ambrosia the food of the gods; it was with ambrosia Hera “cleansed all defilement from her lovely flesh”, and with ambrosia Athena prepared Penelope in her sleep, so that when she appeared for the final time before her suitors, the effects of years had been stripped away, and they were inflamed with passion at the sight of her. On the other hand, in Alcman, nectar is the food, and in Sappho and Anaxandrides, ambrosia is the drink. When a character in Aristophanes’ Knights says, “I dreamed the goddess poured ambrosia over your head—out of a ladle,” the homely and realistic ladle brings the ineffable moment to ground with a thump. Both descriptions, however, could be correct as Ambrosia could be a liquid that is considered a meal (much like how soup is labeled the same).

The consumption of ambrosia was typically reserved for divine beings. Upon his assumption into immortality on Olympus, Heracles is given ambrosia by Athena, while the hero Tydeus is denied the same thing when the goddess discovers him eating human brains. In one version of the myth of Tantalus, part of Tantalus’ crime is that after tasting ambrosia himself, he attempts to steal some away to give to other mortals. Those who consume ambrosia typically had not blood in their veins, but ichor.

Both nectar and ambrosia are fragrant, and may be used as perfume: in the Odyssey Menelaus and his men are disguised as seals in untanned seal skins, “and the deadly smell of the seal skins vexed us sore; but the goddess saved us; she brought ambrosia and put it under our nostrils.” Homer speaks of ambrosial raiment, ambrosial locks of hair, even the gods’ ambrosial sandals.

Among later writers, ambrosia has been so often used with generic meanings of “delightful liquid” that such late writers as Athenaeus, Paulus and Dioscurides employ it as a technical terms in contexts of cookery, medicine, and botany. Pliny used the term in connection with different plants, as did early herbalists.

Additionally, some modern ethnomycologists, such as Danny Staples, identify ambrosia with the hallucinogenic mushroom Amanita muscaria: “it was the food of the gods, their ambrosia, and nectar was the pressed sap of its juices”, Staples asserts.

W. H. Roscher thinks that both nectar and ambrosia were kinds of honey, in which case their power of conferring immortality would be due to the supposed healing and cleansing powers of honey, which is in fact anti-septic, and because fermented honey (mead) preceded wine as an entheogen in the Aegean world; on some Minoan seals, goddesses were represented with bee faces (compare Merope and Melissa). There are many modern proprietary medicines which use honey as an ingredient.”

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[On Ichor (the blood of the gods):]

“In Greek mythology, Ichor is the ethereal golden fluid that is the blood of the gods and/or immortals.”

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[Well, perhaps if we kill a god and drink its blood we can become like them…. Or, perhaps not…. If God were to appear tomorrow, would we kill Him to have His powers? How long would it take us to go from faith and adoration to envy and lust? We think we are too far gone already, and God is wise to keep His distance. Perhaps that’s why when the Renaissance astronomers turned their new telescopes to the firmament, it suddenly wasn’t there. It wasn’t that the ancients were wrong to conceive of the heavens as a fixed dome, but that the act of observation caused a supernal collapse. We are chasing God away!]

“Ichor originates in Greek mythology, where it is the ethereal fluid that is the Greek gods’ blood, sometimes said to retain the qualities of the immortal’s food and drink, ambrosia or nectar. It was considered to be golden in color, as well as lethally toxic to mortals.

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