To give ones Word, to Swear, to give an Oath is an act of dramatic consequences. It was dramatic in the past – as it is now amongst traditional faiths, cults and minds – to give ones word in oath binds one in a given way taking the spirits as witness of truth. We find contrasts in this ranging from Epicurus who held friendships to be a form of love that danced around the world and sustained our being. The betrayal of friendship (file) in the forms of harm, lies, deception or treason was for him viewed as the key to misfortune in its depraved lack of honour. For Epicurus it was better to end one’s life than to betray ones friend.
Modern man tends to not give the same value to oaths and promises anymore. Promises and vows are easily broken in reference to some strategy of self justification or the demonizing of the other. Curiously broken promises are often followed by punitive action upon the other by the one that feels guilty of breaking the oath or promise. This guilt take the shape of self justification. Instead of admitting guilt one seek to explain the reasons for ones broken promise and lie in the faults of the other, real or imaginary. The truth start to twist and be twisted into something the guilty one can condemn in an act of getting rid of the guilt that attaches like flies gravitating towards feces.
Another form of oath is the knight’s oath, where one swears to the Crown to be loyal, to be a servant – and to be true. The true knight would at all times be willing to give his own life in defense for the weaker or for the crown.
Any oath, it is in a marriage of whatever form – or to a family or conclave, spiritual, by blood or extended follows the same pattern. By intent and word we call upon our daimons to witness our oath. If this is done in a pure heart and with true and loving intent treason towards our word is bound to bring upon our words the cakodaimon – the spirit host that pulls us towards the world of appetites and soulful desires.
The cakodaimon is usually depicted in human form and is intimately connected to the concept of the evil eye. It is like the cakodaimon manifest in this particular bond born from envy and gluttony. The evil eye can turn into an addiction where one is constantly victimizing oneself by blaming whoever salient in the victims’ life for its misfortune. It is envy set in motion, because the victim is consumed with the feeling of being unjustly treated or not being given its proper share of whatever the world has to offer. Envy is not only about desiring what your neighbor has – it is also a feeling of the other people, those blamed for the victims misfortune being undeserving of their good fortune. The victim consumed by the evil eye of his or her own cakodaimon rapidly takes on the character of an ill guided knight in rags that seeks justice for his own self treason – and the lie is used as a veil for truth – in the name of justice. This is the kind of justice that seeks to blame others for one’s own misfortune. It is the kind of justice that seeks the scapegoat without. It is a justice that is blind for one’s one summoning of ones cakodaimon. Because justice, is as Epicurus said:… “