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Eris (Ancient Greek: Ἔρις, "Strife") is the Greek goddess of chaos, strife and discord. Her name is translated into Latin as Discordia, which means "discord". Eris' Greek opposite is Harmonia, whose Latin counterpart is Concordia.
KHAOS (or Chaos) was the first of the Protogenoi (primeval gods) to emerge at the creation of the universe. She was followed in quick succession by Gaia (Earth), Tartaros (the Underworld) and Eros (Love the life-bringer).
Khaos was the lower atmosphere which surrounded the earth - invisible air and gloomy mist. Her name khaos literally means the gap, the space between heaven and earth. Khaos was the mother or grandmother of the other substances of air: Nyx (Night), Erebos (Darkness), Aither (Light) and Hemera (Day), as well as the various emotion-affecting Daimones which drifted through it. She was also a goddess of fate like her daughter Nyx and grand-daughters the Moirai
Chaos represents represents disorder and darkness
originally posted by: rom12345
There is no chaos,
there is only that which is indeterminate by our limited sample diversity, frequency, and ability to interpret.
There is also the indeterminable, and unknown unknowns.
Laplase's deamon springs to minds as an interesting take on this.
Normally, we tend to flee from disorder and chaos; identifying chaos with evil anddestruction. We do our best to tidy it up and repress it. We tend to see disorder assomething left over from our efforts at making order, a passing phase on the way tofurther order, or just evidence of the general ‘cussedness’ of the world. However itmight be suggested that life is that which resists order and predictability, and so themore we are alive, the more unpredictable, and perhaps disordered, we may appear. Itmight even be worth wondering if spiritual, social and psychological growth maynecessarily involve living with chaos? If so, then taking disorder and chaos seriously,may allow us to transform our views of psychology and the world.
Chaos and disorder is a fundamental part of Jung’s theory, especially after he studiedalchemy, but it is often bypassed in our rush to psychological order. We cansummarise his position by saying that the experience of chaos, the
materia confusa,leads to transformation and is essential to transformation. What we will find at somestage in our lives is that the order that we wish to impose upon the world, or on theunconscious, no longer works – it may even produce further disruption – and that thisfailure portends the possibility of new life – or further distress; there is no sunnyunrealism in Jung. The whole ‘spirit’ is hidden in what we see as chaos and, as aresult, disorder is not to be feared, but to be investigated and listened to. The detritusand disruptions we tend to ignore may be significant and may inform us aboutourselves or about the world. This attempt to integrate, and listen to, chaos rather than to control it, or hide it, is a defining characteristic of Jungian thought