A Summary of Pythagorean Theology

Part I: Introduction
2002, John Opsopaus
May Hermes, the God of Eloquence, stand by my side to aid me,
and the Muses also and Apollo, the Leader of the Muses..., and may
They grant that I utter only hat the Gods appro!e that people
should say and belie!e about Them.
-- Julian ("ration I#)
ontents
1. History
2. Theogony
3. Triadic Structure
!istory
This document presents a summary and synthesis of the theology of
Pythagoreanism a spiritual tradition that has !een practiced continuously in one
form or another for at least t"enty-si# centuries. $ut first a little history. (%ote&
' "ill refer to all of the follo"ing philosophers and theologians as Pythagoreans
or Platonists "hich is "hat they usually called themsel(es for the terms )%eo-
Pythagorean) and )%eo-Platonist) are modern in(entions. This history is of
necessity incomplete and superficial.)
*ccording to ancient +ree, tradition Pythagoras (-.2-/0. $12) studied "ith
the 2gyptians Phoenicians 1haldeans $rahmans and 3oroastrians and "as
initiated into all their mysteries. He is supposed to ha(e met
"ith "oroaster (3arathustra) !ut since scholars no" !elie(e that 3oroaster
pro!a!ly li(ed in the second millennium $12 it is li,ely that the +ree, tradition
reflects a meeting !et"een Pythagoras and 3oroastrian 4agi. 'n any case there
are many traces of 3oroastrianism in Pythagorean doctrine. 'n particular there
are similarities !et"een the central 5uality of Pythagoreanism and the dual +ods
of 3oroaster (*hura-4a6da and *hriman). Ho"e(er there are also connections
to "ur#anism a 3oroastrian )heresy) "hich placed a primordial +od 3ur(7n
*,arana ('nfinite Time) !efore the dual +ods. Pythagoras may ha(e learned
these ideas from his teacher Phere$ydes "hose cosmology !egins "ith *i8n
(2ternity) "ho engenders the Primal 5uality (see Theogony !elo"). Phere,ydes9
!oo, "hich is reputed to !e the first !oo, of philosophy to ha(e !een "ritten in
prose sur(i(es in fragments and is a useful source for reconstructing the
Pythagorean system.
:hen his "anderings "ere done (c.-3;) Pythagoras esta!lished a society of
follo"ers in 1roton 'taly "here they learned Pythagorean :ay of <ife ($ios
%ythagoreios) and "ere initiated !y degrees into its mysteries. He "rote nothing
do"n !ut the poem of Parmenides (fl. /0-) of "hich large fragments sur(i(e
seems to reflect Pythagorean ideas. 't apparently descri!es a )shamanic =ourney)
from the illusory "orld of duality to the >ne "hich transcends apparent duality.
*nother early Pythagorean "as %mpedocles (c./0--/3-) "ho first e#plained the
four 2lements go(erned !y the Po"ers of <o(e and Strife? he "as also a
practicing 4age and initiate of the 4ysteries of He,ate (see >psopaus *+252).
@ragments of his "or, sur(i(e.
Pythagoras transmitted all his teachings orally and Philolaus (c./.; - 30;) is
supposed to ha(e !een the first Pythagorean to present the secret teachings in a
!oo,?Plato (/2.-3/.) is said to ha(e paid the eAui(alent of 1;; pounds of sil(er
for it as soon as it "as a(aila!le. Plato "as the most famous Pythagorean and
turned the doctrine in a more intellectual direction ("hich is ho" it is understood
!y many people no"adays) !ut soon after his death Pythagoreans re(i(ed the
old practices and created the traditions that modern scholars call %eo-
Pythagoreanism and %eo-Platonism ("hich ' "ill not distinguish in this
summary). Plato9s Timaeus especially "as ta,en as a source of Pythagorean
doctrine !ut all of Plato9s dialogues "ere (enerated. &enocrates of 1halcedon
(30B-31/) a later head of Plato9s *cademy (330-31/) e#plored the hierarchies of
the +ods and other 5i(ine Spirits "or, "hich ' ha(e used in this summary of
Pythagorean theology.
This is perhaps the place to mention the )scriptures) of Pythagoreanism that is
ancient te#ts that "ere supposed to ha(e !een composed !y di(inely inspired
poet-theologists. 1hief of these are the Orphic Scriptures "hich "ere attri!uted
to the legendary semidi(ine poet-musician Orpheus ,no"n for his soul-
retrie(al of 2urydice (unsuccessful only in the late romantic telling).
Pythagoreanism "as closely connected to the >rphic 4ysteries and some of the
>rphic scriptures are e(en attri!uted to Pythagoras. * num!er of
the "rphica sur(i(e as fragments from the fifth century $12 and later. >ther
)scriptures) are discussed !elo".
Apollonius of Tyana (first century 12) "as a "andering Pythagorean holy man?
his miracles and other e#ploits "ere sufficiently similar to Jesus9 to "orry early
1hristian polemicists and to pro(o,e them to try to discredit him. Plutarch of
1haeronea (c./B-c.12-) ,no"n for his parallel Li!es of illustrious +ree,s and
Comans "as High Priest at 5elphi for his last 3; years. He "as a (ery learned
Pythagorean and ' ha(e dra"n li!erally from his (oluminous "ritings in this
summary.'icomachus of +erasa (fl. 13;) is especially ,no"n for his
de(elopment of Pythagorean numerology. 'umenius of *pamea (fl. 1B;)
compared his (ery dualistic concept of Pythagoreanism "ith the ideas of the
$rahmans 1haldean 4agi 2gyptian priests and Je"ish scriptures. His system
also had similarities to the &haldean "racles and Hermetic &orpus (see !elo").
Apuleius of 4adaurus (!orn c.12-) is !est ,no"n as the author of
the Metamorphoses or Golden Ass !ut he "as also a Pythagorean an initiate of
the 4ysteries of 'sis and >siris and a practicing 4age as "e ,no" from
his 'efense (Apologia) against the charge of using magic to seduce a "ealthy
"ido". 'n addition to theMetamorphoses and 'efense a num!er of his
philosophical "or,s sur(i(e. His ideas com!ine Hellenistic 2gyptian and
*frican elements.
Plotinus9 (2;--2.;) "ritings are collected in his Enneads? he is especially ,no"n
for his contemplati(e practice the *scent to Dnion "ith the >ne "hich '9ll
discuss in Part E of this Summary. Plotinus9 "ritings "ere arranged and edited !y
his student Porphyry (23/-c.3;-) "ho also "rote a Life of
%ythagoras %hilosophy from "racles Pythagorean allegorical interpretations of
Homer (The &a!e of the (ymphs) and a polemic Against the &hristians amongst
many other "or,s.
*lso important as Pythagorean )scriptures) are the haldean Oracles a poem
that is dated to the second or third century 12. 't "as gi(en !y di(ine inspiration
toJulian the haldean and his son Julian the Theurgist. The "racles "hich
sur(i(e only in fragments are important for "hat they teach us a!out spiritual
practices such as theurgy (see !elo") "hich the Julians perfected? ' "ill Auote
the "racles from time to time. Julian the Theurgist accompanied the
emperor (arcus Aurelius(121-1F;) on his military campaigns "hich he aided
magically thro"ing thunder!olts and calling do"n rain. *ccording to legend he
"on a competition "ith *puleius and *pollonius to end a plague in *thens !ut
the dates don9t seem possi!le.
*s rele(ant te#ts ' should also mention the !ermetic orpus "hich are not
strictly Pythagorean !ut are closely related in (ie"point and therefore helpful to
our understanding. *ccording to tradition ('am!lichus) !oth Pythagoras and
Plato (ie"ed the pillars from "hich the Hermetic te#ts "ere
transcri!ed. )nostic scriptures are also sometimes useful for comparison.
Iam*lichus of 1halcis (c.2/--c.32-) has left us many "or,s including a Life of
%ythagoras and "n the Mysteries "hich is a good source of Pythagorean
theology and theurgy. The Theology of Arithmetic attri!uted to him incorporates
some of %icomachus9 (other"ise lost) ideas on Pythagorean numerology.
'am!lichus attached great importance to the &haldean "racles and set the future
direction of Pythagoreanism. The %mperor Julian (331-3B3) is !est ,no"n for
his attempt to restore the practice of Paganism in the Coman 2mpire "hich had
!een 1hristiani6ed !y 1onstantine (c.2.2-33.). Julian follo"ed the teachings of
'am!lichus and his initiation as a Pythagorean theurgist "as in 3-2
under (a+imus of 2phesus a student of *edesius (died c.3--) "ho "as a
student of 'am!lichus. 4a#imus "as a great teacher of theurgy and magic "hich
Julian eagerly learned from him. Julian9s religion "as a synthesis of
Pythagoreanism and 4ithraism "hich also traces its roots to 3oroastrianism.
!ypatia (3B--/1-) "as the most famous female philosopher of the ancient
"orld? she taught Pythagoreanism in *le#andria until her martyrdom at the hands
of a 1hristian mo! "hipped into a fren6y !y )Saint) 1yril (then $ishop). )Her
flesh "as scraped from her !ones "ith sharp oyster shells and her Aui(ering
lim!s "ere deli(ered to the flames) in +i!!on9s memora!le
"ords. Proclus (c./11-/F-) "ho "as head of the Platonic *cademy too, the
ideas of 'am!lichus and other Pythagoreans and de(eloped them into an ela!orate
system. 'n particular he e#tended the use of the Triadic Principle and the Three
Phases of 2manation (see !elo"). 4any of Proclus9 "or,s sur(i(e including
his Elements of Theology and %latonic Theology upon "hich ' ha(e !ased much
of this presentation. He also "rote commentaries on the &haldean "racles.
*nother famous representati(e of the Pythagorean Tradition "ho preser(ed the
>rphic theogonies for us "as ,amascius "ho "as head of the Platonic
*cademy at *thens "hen Justinian closed all the Pagan schools in -20. See,ing
a more tolerant en(ironment he departed "ith si# other philosophers for the
Sassanid court in Persia !ut from there they dispersed. >ne of the :andering
Se(en Simplicius "ent to Harran )the 1ity of the 4oon +od) "hich remained
a !astion of Paganism into the tenth century. The Pythagorean school that he
founded there continued until the ele(enth century "hen the Sel=u, Tur,s
arri(ed. >(er the preceding centuries it had !een a fountainhead of
Pythagoreanism in the 2ast.
>ne important Pythagorean "as Suhra-ard. (11-2G3-110;G1) founder of the
'shr7AH ('lluminationist) Sufis. He "as ,no"n as a magician and alchemist and
"as e#ecuted !y Saladin "ho "as afraid that his son might !e con(erted to
Suhra"ardH9s heretical !eliefs. He "as a follo"er of the ideas of Pythagoras and
2mpedocles "hich he learned from the Hermetic and alchemical traditions
transmitted through the +raeco-2gyptian "orld.
5uring 0;; years follo"ing the !an on teaching Pagan philosophy
Pythagoreanism remained influential in the :est although hidden in 1hristian
clothes. @or e#ample another ma=or (ehicle for promulgating the Pythagorean
ideas of Proclus "as the fifth or si#th century 12 "ritings attri!uted
to ,ionysius the *reopagite "hich "ere (ery influential in 1hristian mystical
traditions. 't is unclear "hether the author "as a de(out 1hristian trying to hide
the Pagan source of his ideas or a Pagan forced to hide Pythagorean doctrine
under 1hristian disguise. (ichael Psellus (1;1F-c.1;F1) "as another 1hristian
follo"er of Pythagoras and Proclus !ut the 1hurch authorities loo,ed "ith some
suspicion on his "ritings a!out Pythagoreanism Hellenic philosophy alchemy
and daimonology and accused him of Paganism. His commentaries on
the &haldean "racles "ere especially influential in the later Pythagorean
Tradition.
*n important turning point came "ith )eorge )emistos (c.13B;-1/-2) "ho
adopted the %eo-Pagan name Plethon. He esta!lished in 4istra near ancient
Sparta a secret Pythagorean practice "hich dre" hea(ily from the &haldean
"racles, Proclus and (his understanding of) 3oroastrianism. *fter his death
his $oo) of Lasunfortunately fell into the hands of the 1hristian 2mpress
Theodora and +eorge Scholarios (+ennadios) Patriarch of the 2astern >rthodo#
1hurch "ho destroyed most of it (only fragments ha(e sur(i(ed)& )So "e caused
the !oo, to !e committed to the flames.) @ortunately Plethon tra(eled in 1/30 to
the 1ouncil of @lorence "hich "as directed to"ard a reconciliation of the
millennium-long schism of the :estern and 2astern 1hristian 1hurches. There
he ga(e lectures on )Platonic philosophy) "hich "ere heard !y osimo de/
(edici (13F0-1/B/) "ho "as so ta,en !y them that he committed himself to
esta!lishing a Platonic *cademy in @lorence.
This did not happen until 1/B2 "hen 1osimo pic,ed the young (arsilio
0icino (1/33-1/00) to organi6e and run the *cademy "here he conducted %eo-
Pagan rituals. 2(en though @icino e(entually reaffirmed his 1hristianity he "as
(ery acti(e in pursuing Pythagoreanism and promoting it !y ma,ing the first
translations into <atin of the &haldean "racles the Hermetic &orpus and many
important Platonic and Pythagorean te#ts. Ho"e(er he got into trou!le "ith the
1hurch on account of the magical practices he ad(ocated in his Three $oo)s on
Life. *nother influential Pythagorean "as @icino9s student Pico della
(irandola (1/B3-1/0/) "ho !ecame much more discrete a!out his magical and
ca!alistic interests after they "ere condemned !y the Pope. %e(ertheless !y their
promulgation of the Pythagorean Tradition Plethon @icino and Pico "ere
instrumental in precipitating the re!irth of art literature and philosophy ,no"n
as the 'talian Cenaissance.
*nother important step in the Pythagorean Tradition "as ta,en !y Thomas
Taylor (1.F--1F3-) ,no"n as )the 2nglish Pagan) "hose 2nglish translations
of Pythagorean and other ancient +ree, te#ts !rought them to the attention of
many people. His "or,s influenced :illiam $la,e (1.-.-1F2.) and many other
important figures of the Comantic mo(ement. His translations and commentaries
are still "idely read and are important as e#pressions of a continuous
Pythagorean Tradition stretching !ac, at least 2B;; years.
@inally ' should mention the influential archetypal psychologist arl
Jung (1F.--10B1) "hose concept of collecti(e archetypes is !orro"ed directly
from Platonism !ut confirmed !y empirical psychology. 'ndeed the "ell-,no"n
Jungian psychologist James Hillman has called @icino the )grandfather of
archetypal psychology.)
Theogony
$efore discussing the +oddesses and +ods of Pythagoreanism (Parts '' and ''')
it "ill !e helpful to !egin !y placing Them in conte#t "ith a !rief o(er(ie" of
Pythagorean cosmology. Ho"e(er ' must !egin "ith a "arning. Pythagoreans
%eo-Pythagoreans and %eo-Platonists differ among themsel(es on many
technical points of theology !ut ' "ill !e ignoring these differences and
presenting something li,e a )synthesis) of the doctrines. This may seem
some"hat intellectually sloppy !ut in fact ' thin, it is a mista,e to o(er-
emphasi6e dogmatic details in a religion that is fundamentally mystical.
:e "ill face one of these issues right off for the !est "ay to understand the
cosmology is through theogony or the !irth of the +ods. $ut Pythagoreans
disagree as to "hether this is to !e understood as a historical process "hich too,
place at some point in time or "hether it is a process of emanation "hich is
al"ays ta,ing place. *lthough ' incline to the emanationist (ie" ' "ill present it
as a myth of origins since ' thin, it is easier to understand that "ay? in fact the
t"o (ie"s are difficult to separate !ecause "e must deal "ith the !irth of Time
'tself. @or this reason ' "ill tell myths in the present tense "hich you may
interpret as the eternal present or the historical present as you li,e.
The myth !egins "ith a Primordial Dnity a !ise#ual 5eity "ho is sometimes
called Ai1n 2%ternity3. 'n fact this ineffa!le 5eity is outside of time and
transcends all dualities (e(en that of !eing and non-!eing).
$y self-fertili6ation *i8n gi(es !irth to or di(ides into t"o +ods the @irst
Polarity. These +ods "hom "e may call 4ronos and 5hea go(ern the primary
dualities including 4aleG@emale @atherG4other and DnityG4ultiplicity. *mong
these dualities Ironos and Chea rule the <ight and the 5ar, and !y Their cyclic
alternation create Time as "e ,no" it. Ironos is the *!iding !ut Chea is the
Proceeding "ho !y Her Po"er to 1hange causes Ironos to !ecome 4hronos
2Time3.
Therefore Plato (Tim. 3.5) says that the @ather creates Time as the animated
'mage of 2ternity (*i8n). The "ord here translated )'mage) (Agalma) refers
especially to di(ine images set up in shrines and temples for (eneration. :e may
see in this an allusion to the theurgic practice of )animating images) that is of
in(o,ing a +od into a statue.
Ironos is the supreme simplicity of the >ne 4ind as Chea is the supreme
simplicity of Primordial 4atter (the Dni(ersal @oundation of all 2#istence).
Therefore they are !oth called 6ythos 2A*yss3 for They are !oth impenetra!ly
deep and o!scure? !ut They are also !oth inaccessi!ly high and therefore called
in ancient +ree,$athos "hich (li,e <atin Altus) means )high) as "ell as )deep.)
That is the +reatest Height unites "ith the +reatest 5epth for They are >ne.
Proclus calls Them )dissimilarly ali,e.)
Ironos and Chea marry a re*union of the >pposites and !ecome the 0ather
and (other of the )ods. Since Ironos represents the 4onad (the principle of
Dnity) and Chea represents the 'ndefinite 5yad (the principle of Plurality) the
union of the t"o engenders a Plurality of 5i(ine Dnities (Henads)& the +ods.
Thus They create the %mpyrean 5ealm the "orld of the >lympian +ods.
@irst created are the Cegents of the Second Can, of +ods "eus and !era?
Ironos and Chea either gi(e !irth to Them or !y Their union transform into
Them? the t"o processes are hardly different for +ods gi(e !irth !y creating
images of Themsel(es. %e#t 3eus and Hera create the Aetherial 5ealm in "hich
d"ell the immortal 1elestial $eings the Stars and Planets. 3eus and Hera are the
1raftsman (,emiurge) and the %urse "ho together create the (aterial 5ealm.
3eus thin,s the "orld-defining 'deas "hich He thro"s li,e lightening !olts into
the 7om* of Hera "ho nourishes them "ith Her Su!stance there!y gi(ing !irth
to our "orld. Thus She is the life-conferring 7orld Soul (h+ tou %antos %sych+
)the Soul of The *ll)) "ho unites the 'deas "ith 4atter. So much for no" on the
genealogy of the +ods.
Triadic Structure
>ne of the metaphysical principles of the Pythagoreans is called the Triadic
Principle or the 8a- of (ean Terms. 't is !ased on the idea that there can !e no
meeting !et"een opposites and therefore for there to !e a !armonia or Dnion
of the opposites there must !e a 4ean Term "hich has something in common
"ith each of the 2#tremes. The 4ean Term !oth connects the 2#tremes !ut also
,eeps them separate !y occupying the gap !et"een them. Therefore as "e "ill
see 4ediating po"ers are also Separating po"ers.
$y means of this principle Pythagoreans ha(e disco(ered many triads in the
structure of Ceality. @or e#ample in the 4acrocosm the Triadic Principle re(eals
the :orld Soul "ho em!odies the 'deas there!y mediating !et"een Dnformed
4atter and the 'mmaterial @orms in the mind of the 5emiurge. Similarly in the
human microcosm there must !e Soul "hich unites 4ind and 4atter.
Ho"e(er there is a parado# !uilt into the Triadic Principle for there must !e a
distinction !et"een the mean and each of the e#tremes. Therefore another mean
is reAuired to unite the original mean "ith each of the e#tremes. *s a
conseAuence the ad(ancing Pythagorean analysis of Ceality disco(ered an e(er-
proliferating family of triads. This is a(oided !y a more profound (ersion of the
Triadic Principle called the Principle of ontinuity. 't recogni6es that there is a
continuum or spectrum from one e#treme to the other. The proliferating triads are
simply finer di(isions of the continuum. @or e#ample !et"een %orth and :est
"e disco(er %orth :est as a mean term. $ut applying the Triadic Principle to
%orth and %orth :est re(eals another mean term %orth %orth :est. The triadic
di(ision "ould continue fore(er if "e didn9t recogni6e that there is a continuum
of directions !et"een %orth and :est. The Principle of 1ontinuity should !e
,ept in mind as "e e#plore the structure of Ceality according to the
Pythagoreans. :e "ill see many triads !ut it must !e understood that they are
simply con(enient di(isions of a continuum. This applies e(en to the >rders of
the +ods.
>ne of the important triads "hich defines the structure of %manation at all
le(els of $eing !et"een >ne and 4atter is& A*iding (Mon+)
- Proceeding (%ro,dos) -5e#erting (Epistroph+). 't e#plains ho" an 2ssence
can emanate into more su!stantial forms and yet retain its identity. The 2ssence
or unchanging nature of a thing is *!iding or Cemaining? it is the 4ale Pole.
Jet it has the Po"er or Potential ('ynamis) to relate to other things to mo(e !y a
continuous flu# to"ard greater )participation) that is to"ard more su!stantial
em!odiment the direction of greater 4ultiplicity? this is the @emale Pole.
Ho"e(er this flo"ing forth "ould cause it to lose its definition so it Ce(erts or
)Ce-turns) (turns !ac,) to"ard its origin so that it can mirror its 2ssence. The
result is an *cti(ity or *ctuali6ation (Energeia) of the Potential emanating from
the 2ssence? the >ffspring constitutes the third Pole. Thus emanation is re(ealed
to !e a cyclic relationship. %otice that in terms of Process 1hange ('') is the
4ean !et"een the $eginning (') and the 2nd (''') !ut that in terms of 1haracter
the Cesult or 4i#ture (''') is the 4ean !et"een the 2#tremes or >pposites (' and
'').
The Triadic Principle allo"s us to distinguish three Orders of reation. 'n the
2mpyrean Cealm all !eings are immortal immaterial and unchanging? it is
>lympus occupied !y the +ods. The 4aterial Cealm "hich "e occupy the
2arth is characteri6ed !y perpetual change? here all !eings are mortal. The 4ean
!et"een the t"o is the *etherial Cealm the Hea(ens "hich is occupied !y
1elestial $odies "hich are immortal !ut material and e(er-changing (mo(ing).
Since the 4oon is the 1elestial $ody nearest us the 4aterial Cealm is also
called the Su*lunary 5ealm.
The Triadic Principle also defines the ,ia$osmoi or Orders of 6eing. $et"een
the Primordial >ne and Primordial 4atter there are three orders& (1) the Cealm of
@orms corresponding to the 'deas in the 4ind of the 5emiurge and (2) the
:orld Soul "hich mediates !y !ringing the @orms into (3) the orderly 4aterial
:orld.
$y the Principle of 1ontinuity "e can see that there must !e a connection
!et"een the )highest) and )lo"est) realms !et"een the >ne and 4atter and
connecting all things in !et"een. These are the di(ine Seirai 2hords, hains,
9Processions93 "hich unite the >rders of $eing. Thus "e ha(e connections
"ith the 1elestial $odies and are influenced !y Them "ho in turn con(ey
influences from the +ods? this is the !asis of astrology. :e are all connected in
the )+reat 1hain of $eing.)
This is perhaps a good place to mention an important class of !eings
the ,aimones (5J2-ma"-ness). 'n Homeric +ree, the "ord 'aim-n could refer
to any 5i(ine Po"er from the %ymphs to the +reat +ods !ut in later times it
came to !e restricted to the (ediating Spirits !et"een +ods and mortals.
5aimones are thus (alua!le messengers !et"een the +ods and us and are useful
assistants in our dealings "ith the +ods especially in di(ination magic and
theurgy. )5aim8n) is of course the origin of our "ord )demon) !ut it should !e
apparent that the 5aimones are not at all demonic? in fact they are much more
li,e angels. Ho"e(er this is enough a!out Them for no"? They "ill !e
considered in more detail in Part E.
4ost of "hat ' ha(e discussed so far sounds li,e philosophy rather than religion
!ut the Pythagorean tradition is grounded in a num!er of spiritual practices. >ne
of the !est ,no"n is the *scent to the >ne in "hich the practitioner !y
contemplati(e meditation enters into ecstatic union "ith the >ne. This is a ,ind
of Theurgy()+od-"or,)) !y "hich the theurgist ascends into the +od9s presence
!y using sym!ols signs "ords sounds materials etc. that are supported !y the
+od9s 1hord and that are pro(ided !y the +od for that purpose. There are also
other lesser spiritual disciplines preparatory to Theurgy and the *scent.
A Summary of Pythagorean Theology
Part II: )oddesses
2002, John Opsopaus
ontents
1. The 'ndefinite 5yad
2. The 4other of the +ods
3. 'sis and >siris
/. PsychK as 4ediator
-. The :edding
B. The +oddess of the 1osmic Tree
.. The 5ragon in the :aters
F. He,ate
0. The Platonic 1ross
1;. The 4oon
11. >ther +oddesses
The Indefinite ,yad
Pythagoreans identify the 4onad "ith the (ale Principle and the 5yad "ith
the 0emale Principle at all le(els of $eing. The 4onad is relati(ely easy to
understand& He is the principle of Dnity and 1onstancy. The 5yad ho"e(er is
more comple#. @irst She is the >ther? if there "ere only the 4onad there "ould
!e no >ther? thus She go(erns Separation. Therefore Syrianus (fl. /31 12 died
c./3.) Proclus9 teacher identified the 4onad and the 5yad "ith <o(e (%hilia)
and Strife ((ei)os) the t"o principal forces in the uni(erse according to
2mpedocles (for more on them see )@ire) in >psopaus *+252). The 5yad is
called the +oal !ecause She is that to "hich the 4onad proceeds and She is also
called 5aring and 1hange for She corresponds to Procession in the triad *!iding
- Proceeding - Ce(erting. Ho"e(er !ecause She also carries the $eginning to the
2nd She is the (ediator as "ell as the Separator.
The 5yad is the num!er T"o !ut the @emale Principle is a transcendent form of
T"o called the Indefinite ,yad "here )'ndefinite) must !e understood to mean
indeterminate unlimited !oundless and infinite all of "hich are rele(ant to the
'ndefinite 5yad. @irst ' "ill focus on Her property of !eing Dnlimited or
'ndeterminate "hich ma,es Her the opposite of the 4onad "ho is the principle
of <imit 5etermination and 5efinition. Thus the 4onad and 'ndefinite 5yad are
the Principles of8imit (%eras) and the :nlimited (Apeiria) "ho operate at all
le(els of $eing !ut in a different "ay at each le(el.
*t the most fundamental le(el the 4onad is the Primordial >ne and the
'ndefinite 5yad is Primordial (atter !ecause %rima Materia is the
indeterminate formless Auality-less foundation of all !eing? She is .ub*stance --
She "ho stands underneath. <i,e the >ne Primordial 4atter is ineffa!le
o!scure dar,? therefore They are !oth called A*yss. Thus the +oddess of 4atter
is also called Silence (.ig+) !ecause Silence must precede the :ord the in*
forming <ogos em!odying the 'deas of the 1raftsman (see !elo" on the :orld
Soul). Her role as 4ediator !et"een the @ather of the +ods and the 5emiurge is
confirmed !y the &haldean "racles (fr. -;)&
!et"een the @athers is He,ate9s 1enter !orne.
(Here the @emale Principle is called )He,ate) "hich is pronounced )heh-I*H-
tay) in ancient +ree,.) Primordial 4atter is much deeper more profound than
the matter studied !y contemporary physics. Hers is Potential 1orporeality not a
)stuff) !ut the unlimited Po"er to $e.
>ne of the most common names of the @emale Principle is ,ynamis "hich
means Po-er and Potential. This is the aspect of the 'ndefinite 5yad in "hich
She is Dnlimited Dn!ounded and 'nfinite for Hers is the 'nfinite Potential to
$e. She is Potentiality at all le(els of $eing for She dares the 4onad to Proceed
and $ecome. She is more po"erful than the >ne "hich is something for She is
the limitless po"er to !e anything? She is all possi!ilities.
Therefore She is also the prolific generati(e source of all creation. She is
4ultiplying for "ithout Her the 4onad "ould !e =ust >ne? She leads the 4onad
to proceed into fruitful plurality and su!stantial manifestation. Thus on the lo"er
le(els of $eing She is called 8ife;)i#ing (/-ogonos) "hich !rings us to our
ne#t topic.
The (other of the )ods
*s remar,ed a!o(e the 5yad !y !ringing multiplicity to the >ne creates the
plurality of :nities 2!enads3 "ho are the +ods. Thus Chea !ecomes the 4other
of the +ods !y su!stantiating multiple images of the @ather Ironos.
The ancient Pythagoreans called 5hea )The 2(er-@lo"ing) (To Aenaon) and
connected Her name "ith 0he- (to @lo") and 0ho+ (@lu# @lo" Stream) a
deri(ation confirmed !y modern linguistics "hich traces them all to the 'ndo-
2uropean root sreu- (to flo"). This is !ecause Primary 4atter is fluid for it has
no determinate !oundaries "ithin or "ithout? 4atter is e(er changing al"ays in
flu#.
*nother "ord correctly deri(ed !y the ancients from this root is rhythmos "hich
means 5hythm !ut also recurring motion measured motion and time. This is
!ecause the 'ndefinite 5yad creates >therness and therefore all the oppositions
go(erned !y Ironos and Chea& DnityG4ultiplicity <ightG5ar, 4aleG@emale and
many others. :hene(er there is a tension !et"een opposites there "ill arise an
oscillation !et"een them a cyclic approach to >ne then the >ther. Therefore
Chea transforms measureless 2ternity (Ai-n) into determinate Time (1hronos)
sym!oli6ed !y the cyclic alternation of <ight and 5ar,. ($y creating Time She
also creates Space.) @urther Chea go(erns all cyclic processes on 2arth and in
Hea(en? She creates the Dni(erse as a !armonia of opposites. (See >psopaus
)<i!. >ct. 4ut.)for uni(ersal structures in the tension of opposites.)
Ho"e(er Chea Herself e#ists outside of Time and thus She go(erns Motionless
Motion. This is !ecause She is concerned only "ith cyclic change and therefore
"ith the numerical ratios among the rhythms of these changes? She go(erns their
Harmonic Celations. ('n modern scientific terminology "e could say that She
o(ersees the )freAuency domain) rather than the )time domain) "hich is the
pro(ince of Hera Her daughter.)
The ancients also connected rhythmos to arithmos ('um*er) !ut modern
linguists trace arithmos to a different 'ndo-2uropean root r+2i3- (to reason
count) from "hich "e also get such "ords as reason rational ratio rate and
rhyme. %e(ertheless the ancient connection informs us a!out ho" Pythagoreans
understand Chea9s responsi!ility for %um!er. This is natural for the 'ndefinite
5yad is the principle of Plurality itself "hich separates one thing from another
!ut also of the 4atter that allo"s one thing to !e different from another !y
su!stantiating multiple instances of a @orm.
Chea go(erns the le(els of $eing a!o(e the 'ntellect (see Proclus9 Se(en <e(els
of Ceality !elo") "hich e#plains "hy a total grasp of %um!er is !eyond our
intellectual a!ilities. (4odern mathematics addresses only an impo(erished
shado" of %um!er.) The properties of %um!er fall into t"o classes
corresponding to the t"o phases of 2manation& Procession and Ce(ersion. @or
%um!er comprises !oth the Po"er to +enerate e(erything !ut also the Po"er to
Dnify e(erything. 'n particular %um!er discriminates the holistic thought of
Ironos into the distinct 'deas the articulate 8ogos of 3eus. $ut also !y
Ce(ersion %um!er redirects and reunifies the 'deas to"ard the >ne.
This leads us to the important concept 'o<sis "hich is usually
translated Intellection !ut is !etter understood as a process of holistic intuition
especially at this le(el "hich is prior to Time and therefore prior to seAuential
thought. Chea as 4ediator is the intellecti(e (or noetic) process connecting the
5i(ine 'ntellect (3eus) at the ne#t lo"er le(el "ith the o!=ect of His intellection
Pure $eing (the 4onad) at the ne#t higher.
$ut Chea9s domain is also the le(el of 8ife and therefore Proclus says )<ife is
'ntellection) (/-+ (o+sis). >n the one hand this means that <ife is fundamentally
identical to holistic 'ntuition. >n the other it means that the 'deas are themsel(es
li(ing *rchetypes (not static concepts). The &haldean "racles (fr. -B) tell us
>f $lessed %oerics Chea is the Source and Stream?
for first in Po"er in :om!s 'neffa!le all things
recei(ing on The *ll She pours this "hirling !rood.
(The )%oerics) are *rchetypes li(ing in the intuiting 5i(ine 4ind and may !e
identified "ith the +ods.)
The etymological connection !et"een (other and (atter is "ell-,no"n !ut it
is "orth"hile to loo, at it more closely. The 'ndo-2uropean root m4ter (mother)
is the origin of our "ord 4other as "ell as the cognate +ree, and <atin "ords
(M+t+r Mater). The latter is the source of (atri+ "hich originally meant a
mother of any species and !y e#tension the 7om* or anything else in "hich
something originates de(elops is nourished or is contained. 4atri# in turn is
the root of 4atter and 4aterial "hich referred originally to an originating
nourishing or sustaining su!stance. ' "ill ha(e more to say a!out 4other
4atri# and 4atter !elo".
:e ha(e seen that the 4other is the <ife-+i(ing +oddess the source of 2(er-
@lo"ing 4atter. Therefore She pro(ides the Luantities (cf. %um!er) of 4atter
needed for the sustenance of e(erything in creation. She is the +oddess of the
Primordial <ife-+i(ing *ll-Sustaining %arth. ,emeter/s name means 2arth
4other (5K-4KtKr from 5K an alternati(e form of +K or +aia). Phere,ydes calls
Her 4hthoni< "hich means )She of the 2arth)? it is an epithet of Dnder"orld as
"ell as 2arth +oddesses (rightly seen They are hardly different for creation is
sustained from ithin the $ody of the 2arth +oddess). 'ndeed 5emeter
and Persephone are called )The Ihthoniai) and Ihth8n is a name of the 2arth
+oddess. Her special realm is dar, Tartarus "hich stands opposite to
shining Olympus ruled !y Ironos. Tartarus is the hidden region of dar,
Primordial 4atter the @oundation of 2#istence. The $lac, 5ar, >!scure 2arth
(1hth-n or Gaia Melaina) "as pro(er!ial in ancient +ree,.
The @ather and the 4other ha(ing !ecome T"o no" must dance to Chea9s
Chythm. *nd this dance "ill !ring Them together again for the @ather has <ust
("re5is) for the 4other9s $ody and She desires to reproduce His @orm. Through
Their 1on=unction the 4onad is di(ided !y the 5yad and 4atter is unified !y
the >ne. @rom Them come the 1reator and 1reatri# of the 4aterial :orld. Thus
the @irst +eneration Ironos and Chea yields to the Second 3eus and Hera.
'ndeed after the :edding according to Phere,ydes IhthoniK is replaced !y
+aia the +oddess of the 2arth as "e ,no" it !ut that is our ne#t topic.

Isis and Osiris
Plutarch "ho "as High Priest at 5elphi presents these ideas in his !oo, Isis and
"siris "hich "as "ritten for the Priestess 1lea. Osiris and Isis are
the raftsmanand the 'urse the 1reators of the "orld. Their Son !orus is the
+od of the material "orld the organi6ed cosmos. >siris thin,s the 'deas that gi(e
@orm to the "orld !ut 'sis is the 4ediator "ithout "hom they could not !ecome
em!odied or su!stantiated.
:e ,no" from the myth that >siris is torn apart (for the physical "orld
continually rene"s itself). The 'deas still e#ist in His Soul !ut they are
transcendent and cannot directly order our "orld. Ho"e(er the 'deas e#ist also
in His $ody "here they are immanent. Therefore 'sis unites "ith >siris9 $ody
for She desires His @ormati(e Seed and "ants to materiali6e 't in Her $ody.
:hen She !ecomes pregnant She !ecomes the 7orld Soul the Principle
of 'ature (%husis) and %ature is dependent on Her. *s the &haldean
"racles (fr. -/) state&
and on the +oddess9 !ac, is $oundless %ature hung.
%ature9s name %husis comes from phu- "hich means to !eget to produce or to
!e something or other )!y nature.)
Still the "orld is not yet material !ut only potentially material for %ature is the
principle of order in the "orld !ut not the material "orld itself. This order
!ecomes manifest in 4atter only "hen 'sis gi(es !irth to Horus. Thus is Primal
4atter organi6ed !y the *rticulated 'deas the 8ogos of the 5emiurge through
the mediation of the :orld Soul. 'n this "ay "e get Proclus9 Se#en 8e#els of
5eality& 6nity 2Ai-n3, $eing 21ronos3, Life 20hea3, Mind 2"siris3, .oul 2Isis3,
(ature 2%regnant Isis3, and $ody 2Horus3.

Psych< as (ediator
Soul 2Psych<3 the principle of *nimate <ife is the 4ediator !et"een 4ind and
$ody on !oth the 4icrocosmic and 4acrocosmic le(els? therefore the 7orld
Soulis the source of indi#idual souls. She is the !ridge !et"een the 'deas and
4atter for the 'deas are transcendent outside of time and space and cannot !e
effecti(e unless they are !rought into manifestation. The +oddess Herself spea,s
in the "racles (fr. -3)&
... after the Paternal Thoughts
' Psyche d"ell ensouling "ith 4y "armth The *ll.
She is ideally suited to this tas, for the Pythagoreans say that soul is )%um!er
mo(ing itself.) This motion ta,es place through the po"ers
of Sameness andOtherness (a lo"er le(el image of the 4onad and 5yad) for
change presupposes that one Same thing !ecomes >ther (or 5ifferent).
(Apollo and Artemis are the >lympians responsi!le for Sameness and
>therness according to Plethon? in the hea(ens the Sun is al"ays the same !ut
the 4oon "a#es and "anes.) Therefore the :orld Soul mediates
!et"een %ternity and Time !ringing the 'deas into manifestation in !oth time
and space.
She num!ers the !armonies that determine the motions of the elestial
6odies (the )4usic of the Spheres)) !ut also of all cyclic processes in %ature.
@rom <imit come the measures of these motions from the Dnlimited comes the
perpetual change of %ature. Hers is the perpetual motion of <ife for although
indi(idual li(es (bioi) end <ife (/-+) is eternal. Thus the "racles (fr. 0B)&
for Psyche !y the @ather9s Po"er a Cadiant @ire
remains immortal and She is 4istress of <ife
and holds @ull-measures of the Iosmos9 many :om!s.
'n particular 'deas )mo(e themsel(es) in discursi(e reasoning "hich is a
function of the Soul (as opposed to the intuiting 4ind or 'ous). 4ore generally
the :orld Soul is also called 7isdom (.ophia) and Thought (Ennoia).
Since the :orld Soul !rings the 'deas into space the entire "orld is infused "ith
Soul. Therefore She esta!lishes osmic Sympathy (.ympatheia) "hich unites
The *ll into >ne? hence the alchemical ma#im )The *ll is >ne) (Hen to %an).
This Sympathy is the foundation of magic and thus it is not surprising that 'sis
and He,ate (see !elo") are +oddesses of 4agic. *s Plotinus ('E././;) says
)$ut ho" shall "e e#plain the enchantments (go+teias) of 4agicM
$y Sympathy and !y the fact that there is a natural Harmony
!et"een things that are similar and an >pposition !et"een those
that are unli,e. ... *nd the real 4agic in The *ll is the <o(e in it
along "ith the Strife. This N<o(eO is the first 4age and 2nchanter? it
"as "hen men o!ser(ed <o(e9s 4agic that they started using
charms and spells on one another.) (adapted from translations of
Iingsley and others)
:e may say that %ros 28o#e3 moti(ates the desire of Psych< 2Soul3 to manifest
the :orld. This is "ell ,no"n from the story )upid and Psyche) "hich is part
of the Metamorphoses (or Golden Ass) !y *puleius the Pythagorean
philosopher mage and initiate of the 4ysteries of 'sis and >siris. Psyche is the
one "ho in pursuit of Her <o(e descends into the Dnder"orld at the !ehest of
the +reat 4other and "ho is in turn raised to >lympus !y <o(e.

The 7edding
The @ather and 4other of the +ods Ironos and Chea the Titanic Cegents
engender the >lympian Cegents 3eus and Hera "ho are "ed. 3eus and Hera are
emanations of Ironos and Chea and so "e may ta,e them to !e children of the
Titans or transformed (ersions of Them as "e li,e. Therefore "e may find the
same name !eing applied to +ods in different stages of emanation that is at
different points in a hain of Procession 2Seira3. (Hence "e sometimes find the
names Chea and He,ate re(ersed in the &haldean "racles.)
@or e#ample according to >rphic scripture 5hea ta,es on the form of a Serpent
in a 1a(e and !ids 3eus to come to Her. He (ta,ing the role of Ironos) mates
"ith Her and She !ears ,emeter the 2arth 4other. 5emeter recapitulates
Chea9s actions "ith 3eus and from Their union Persephone is !orn. @inally
according to >rphic myth Persephone mates "ith 3eus (in "hich "e see also His
role as Dnder"orld +od) and !ears Him ,ionysus.
Phere,ydes gi(es the names "as and 4hthoni< to the first +ods after the +od of
Dnending Time. She is the 5ar, Lueen of Tartarus the +oddess of chaotic
Primordial 4atter? He the Iing of >lympus "ho hurls transforming <ightning
$olts. $ut marriage domesticates Them. *cting as 5i(ine 1raftsman 3as "ea(es
a "edding gift the ))ift for the :n#eiling) (Ana)alupt+rion) a =ariegated
5o*e (%haros) "hich is adorned "ith the ordered "orld (the 1osmos
for 4osmosmeans good order arrangement adornment). *fter it has co(ered the
!ed on Their "edding night He "raps it around IhthoniK and thus She
!ecomes )aia the +oddess of the li(ing 2arth. (* lost >rphic scripture is
called The 0obe.)
Through Their union the :om! of the :orld Soul is impregnated !y the 'deas of
the 5emiurge and She gi(es !irth to the rotating Planetary Spheres (1osmoi)
"hich hide the fiery simplicity of the >ne !ut yet connect us to 't? in the "ords
of the &haldean "racles (fr. 3/)&
from thence the !irth of Eariegated 4atter leaps?
thence s"eeping <ightning-Storm o!scures the @lo"er of @ire
in 1oils of Iosmoi leaping? for from thence all things
!egin to stretch forth do"n !elo" the "ondrous !eams.
The )oils) (1oil-mata) may !e translated as the Hollo"s or :om! of the
:orld Soul (!ut see also )@ire) in >psopaus *+252).

The )oddess of the osmic Tree
$y !eing en"rapped in the Eariegated Co!e IhthoniK also !ecomes the 7inged
Oa$ (Huptopteros 'rus) "hich is the osmic Tree? Her Coots are in the
Dnder"orld and Her 1ro"n is in the Hea(ens? therefore She mediates Hea(en
and 2arth. Her Sandal is Tartarus the !ottomless chasm the dar, depths of
4atter. (See ):ater) in >psopaus *+252 for more on IhthoniK9s Co!e and
Tree and see )@ire) for He,ate9s Sandal.)
:e ha(e already considered the etymological connection !et"een 4other and
4atter !ut there is more to say a!out it. Matri5 as noted refers to a mother of
any species !ut also to a Parent Tree? it is also the Su!stance out of "hich
anything gro"s and the :om! (literally or figurati(ely) "hich nurtures it.
@urther the original meaning of Materia ("hich is deri(ed from 4atri#)
is 7ood (the Su!stance out of "hich gro"s the Tree) and !y e#tension the
Su!stance of any physical o!=ect that is 4atter. Similarly the root meaning of
+ree, Hyl+ (4atter) is :ood. *ncient etymologists connected hyl+ "ith
<atin syl!a (i.e. sil!a P "ood forest) since +ree, often has an )h) "here <atin
has an )s) (compare 'ndo-2uropean sreu- "ith +ree, Chea rhe- etc. discussed
a!o(e). *lthough modern linguists re=ect this connection it illustrates the ancient
association !et"een 4atter and :ood. :ood is sym!olic of <i(ing 4atter.
Materia also means food and nourishment "hich reminds us that the 1osmic
Tree is also the Tree of 8ife. She dra"s up the Sap of <ife the :aters of the
*!yss into Her Coots and con(eys it up"ard to Her 1ro"n from
"hich Am*rosial ,e- drips do"n li,e honey to feed immortal souls. *midst
Her Coots is the >utflo" (E)ro+) the *m!rosial Spring sought !y >rphic
initiates. The +oddess of the Tree is the %urse "ho nurtures souls from
Her Am*rosial 6reast. (See ):ater) in >psopaus *+252 for more on the
:aters of <ife.)
There are many myths in "hich 3eus (or another +od) "eds Hera Persephone
or another chthonic or (egetation +oddess in the form of a Tree and the +oddess
of the Tree "as "orshipped under many different names in ancient +reece and
around the 4editerranean. @or e#ample Artemis "as called Orthia the Dpright
+oddess "hen She "as "orshipped as a Tree or Pillar representing the 1osmic
*#is.
*lthough it is not "ell-,no"n HelenK (that is the !elen of the Tro=an :ar
Lueen of Sparta) is also a Tree +oddess? She had temples at Sparta and many
other places. 'n particular at Sparta there "as a Holy Plane Tree sacred to Her
"hich "as garlanded and anointed "ith oil. She "as represented also as a Pillar
+oddess (rather li,e the 1aryatid 4aidens on the *cropolis) and "as "orshipped
as )Helen of the Tree) ('endritis) at Chodes. Helen "as !orn of 3eus
and 8eda (that is the +oddess <ada )the <ady)) Herself a daughter of >ceanus
(on "hom see !elo") as told in the myth )<eda and the S"an.) (The S"an is
the !ird of *pollo "ho is hardly distinguisha!le from 3eus in this conte#t?
see )+ods).) She emerged from a !lue %gg "hich may represent the 1elestial
Sphere or Hea(en and 2arth !efore they "ere separated.
Her !rothers are the T"in ,ios$ouroi (the )<ads of 3eus)& 'ios
1ouroi) astor and Pollu+. *ccording to different accounts They "ere !orn
either from the same 2gg as Helen or from a different 2gg !orn !y <eda. They
"ore caps shaped li,e half-eggshells representing the 1elestial Hemispheres (or
Hea(en and 2arth) since Their stars are ne(er a!o(e the hori6on at the same
time. The T-ins are the 0aithful Ser#ants of the )reat )oddess the 4other of
the +ods "hether She is called Chea Iy!ele or another name. @or e#ample the
5ios,ouroi rescued the adolescent Helen after Theseus a!ducted Her "hen She
"as a dancer in the Spartan temple of *rtemis >rthia ("ho is hardly
distinguisha!le from Helen). They are often sho"n standing on either side of a
+oddess such as Helen 'sis *rtemis *starte *phrodite He,ate Iy!ele or
5emeter? often She is a <unar +oddess. >ften also She is a +oddess of fertility
and material generation (corresponding to the third of 5umQ6il9s three functions?
Ironos and 3eus correspond to the first t"o).
1astor "as mortal !ut Pollu# is immortal. Therefore Helen9s connection "ith
1astor and Pollu# may !e compared "ith Isis/ relation to the $ody and Soul
of Osiris. 'f Helen shared the 2gg "ith the 5ios,ouroi then that "ould compare
"ith 'sis and >siris sharing the :om! of the 4other +oddess %ut. >siris "as
,illed "hen he "as trapped in a cas,et around "hich a tamaris, tree gre"? 1astor
"as ,illed "hile he "as hiding in an >a, Tree (or perhaps each !rother "as in a
tree). 'mmortal Pollu# "as so grie(ed !y His !rother9s death that He petitioned
3eus that the T"ins might share mortality and immortality through a cyclic death
and re!irth as >siris is cyclically torn apart and re=u(enated !y 'sis.
Simon the (age the +nostic holy man slandered in the $i!le (Acts F.0-2/)
adopted as his Soror (ystica 2(ystic Sister3 a courtesan named Helen "hom
he !elie(ed to !e a reincarnation of Helen of Troy. Therefore he called her the
*ll-4other $eing and :isdom? and he called himself +reat Po"er of 3eus.
2(entually his disciples raised statues to them in "hich they "ere represented
"ith the attri!utes of 3eus and *thena (as +oddess of :isdom). *lthough
Simon9s claims might seem the height of hu!ris they ne(ertheless illustrate his
,no"ledge of the 1raftsman and His 4ystic Sister.
'n *lchemy the +reat :or, recreates the act of cosmic creation. The :isdom is
pro(ided !y the 7ise Old (an identified "ith Saturn (Ironos) or @ather Time
(Ihronos) also called *ltus (High %o!le 5eep Secret *ncient)? he has the
'deas !ut cannot !ring them into manifestation. This is accomplished !y
the Alchemist(1raftsman) in cooperation "ith his (ystic Sister? a con=unction
of the male and female po"ers is necessary to complete the :or,. (@or more see
>psopaus %T 120-3;.)
The +oddess of the Tree is seen often "ith a rater a $o"l out of "hich She
pours the 5i(ine %ectar. (See )@ire) in >psopaus *+252 on the special
significance of the 1rater? one of the Hermetic te#ts (&.H. 'E) is called The
&rater as "as a lost >rphic scripture.) @urther Isis is represented as a Tree "ith
a *reast from "hich Horus suc,s and at festi(als of 'sis at 1orinth mil, "as
poured from a !reast-shaped golden $o"l. *lso it is "ritten that at a temple of
*thena !elendedicated an electrum $o"l shaped to the e#act measure of Her
!reast. @inally "hen Telemachos during his rite of passage
(isited (enelaos and Helen ("ho correspond to the 5emiurge and His Spouse)
They ga(e him a 1rater and a 5o*e (%haros). (4enelaos "as deified !y Helen
and transported !odily into 2lysium? in later days the pair "ere "orshipped as
5eities. His name means to *!ide or Cemain NMen-O and People or Host NLaosO.)
The 1rater is freAuently sho"n as the recum!ent !orns of the (oon "hich is
certainly appropriate to this +oddess. (Helen 'sis He,ate *rtemis and e(en
Hera may "ear the <unar Horns.) Ho"e(er the 1rescent 4oon also sym!oli6es
that She is a Source of Illumination and so She may !e represented also !y a
Star or Torch (especially appropriate to He,ate? see !elo" and )@ire) in
>psopaus *+252). (Some mythologists ha(e traced HelenK and SelKnK (4oon)
- and e(en <una - to the same root hel+ referring to illumination? the e(idence is
inconclusi(e. The name Helen+ "as gi(en to the Sacred $as,et carried in certain
festi(als of *rtemis? the "ord can also mean Torch.)
>f course the Tro>an saga has the structure of an initiation& separation liminal
period (trials) and reintegration. Pythagoreans associate Ilion (Troy)
"ith Hyl+(4atter) and interpret the Tro=an :ar as an allegory for the seduction
and entrapment of the Soul (Helen) !y 4atter (Tro=an Paris) and Her rescue and
return home to Her !irthplace and to the House of the 4ind (4enelaos). *lso '
should recall Penelope "ho a"aits 1rafty Odysseus and sits !y her 7edding
6ed "hich is a part of the Tree at the center of the palace "here she "ea(es
and un"ea(es perpetually a 5o*e a :inding Sheet. She "aits "hile >dysseus
see,s. Pythagoreans read the "dyssey as an allegory for the spiritual =ourney as
"ill !e discussed in Part E.
@inally ' should mention the story of 5hea Sil#ia and
her T-in sons 5omulus and 5emus. )Sil(ia) is from .il!a (forest) "hich as "e
ha(e already seen refers to :ood and 4atter. She "as also called
Chea Ilia !ecause she "as supposed to come from Ilium (Troy). She "as raped
!y 4ars in His Sacred gro(e and therefore ga(e !irth to the T"ins !y a ,ind of
(irgin !irth. They "ere set adrift in a cradle (a sym!olic Arc) and later "ashed
ashore under a Sacred 0ig Tree. $ecause they "ere suc,led (!y the She-:olf)
under this Tree it "as called the Cuminal @ig (7icus 0uminalis) or Cumina
from 0uma "hich mean Teat or 'ipple? Cumina is also a )oddess of Suc$ling.
*s "ould !e e#pected of such T"ins of the Sacred Tree Cemus died (descended
to the Dnder"orld) !ut Comulus !ecame immortal and ascended to Hea(en.

The ,ragon in the 7aters
Since the Tree is the 1osmic *#is the Spindle of 'ecessity (Anan)+s Atra)tos)
She is also the 4atri# of 5estiny and therefore the prophet (mantis) )healer-
seer) (iatromantis )shaman)) and inspired poet (entheos poi+t+s) all come to
the Tree of 4no-ledge desiring :isdom (Sophia). They read 5estiny in the fall
of Her <ea(es. Ho"e(er neither this :isdom nor the @ruit of the 1osmic Tree
are easy to "in for the Tree is surrounded !y Primordial 7aters and guarded
!y aSerpent or ,ragon.
The :aters and the Tree represent the unindi(iduali6ed Po"er of :ni#ersal
8ife (/-+) associated "ith the +reat 4other (Chea *phrodite 5emeter). These
Titanic forces are conAuered and superceded !y the 5emiurge and His 4ystic
Sister "ho !y means of Soul !ring Dni(ersal <ife into manifestation in space
and time thus gi(ing !irth to Indi#idual 8ife ($ios) "hich d"ells !eside 5eath
(Persephone 'sis Psyche). The :aters are the path of souls into incarnation !ut
also the :ay to immortality.
The +ree,s said that the Primordial :aters "hich define the !oundaries of our
e#istence "ere ruled !y Tethys and O$eanos 2Oceanus3? She is in(o,ed as the
4other and He as the >rigin of the +ods and all the :orld. Strife separated
Them and They ceased from mating? thus ended the process of primary
manifestation there!y ,eeping the :orld in finite !ounds.
Typically the ,ragon is a hy!rid& human (often female) a!o(e and a sna,e or
fish !elo" rather li,e a mermaid. Such a !eing com!ines human time-!ound
consciousness "ith the eternal unconscious Po"er of <ife.
There are many mythological accounts of the Serpent and the Tree. @or e#ample
4other 2arth gi(es 3eus and Hera an :n#eiling )ift a Tree !earing +olden
*pples "hich is planted in the :est in the dar, regions !eyond >,eanos "here
*tlas stretches !et"een 2arth and Hea(en. This is the )arden of the
!esperides a triad of +oddesses a,in to 4ermaids or Sirens "ho lure mortals
to secret rites and initiations !y Their enchanting music. They are named for
Hesperos the 2(ening Star "hich is sacred to *phrodite "ho is sometimes
credited "ith creating the +olden *pples. The Hesperides tend the Tree and its
+olden *pples !ut Hera also has it guarded !y the 5ragon <ad8n !orn of +aia
"ho lies hid in the dar, Hollo"s of 2arth.
'n the "ell ,no"n tales of !eracles one of his <a!ors "as to fetch some of the
*pples of the Hesperides !ut stories differ as to "hether he got them !y force
slaying the 5ragon or "ith the cooperation of the Hesperides. Thus one may
o!tain the @ruit !y either conAuering the 5ragon or !y recruiting the assistance of
the Tree Spirit. (*lthough it may seem surprising Pythagoreans Stoics and
other +ree, philosophers ta,e Heracles as the ideal spiritual hero? this is !ecause
they understand his <a!ors allegorically as the spiritual e#ercises and trials that
led to his e(entual deification. See also >psopaus *+252 )@ire) for more on
Heracles and Heroi6ation.)
Apollo sle" (or other"ise conAuered) the 5ragoness of ,elphi !orn of +aia
"ho "as coiled around the <aurel Tree at the :orld %a(el there. This 5ragon is
often called the Pyth1n !ut this is not correct according to the oldest sources.
*t 5elphi d"elt the 5ragon Typh8n (!orn of +aia and Tartarus) as "ell as the
5ragoness 5elphynK "hose name comes from the same archaic root delph-
(:om!) as 5elphi itself. *pollo sle" the 5ragoness !ut the 5ragon still guards
the >mphalos the %a(el Stone mar,ing the 1osmic *#is. The Holy Po"er of the
Sun caused the $ody of the 5ragoness to Putrefy (%yth-) - that is the Sun
reduced it alchemically to Prime 4atter - and from this e(ent 5elphi recei(ed its
old name Pyth8. *s a conseAuence the 5ragon is no" named Pyth8n and the
5elphic Prophetess is called the Pythia. *pollo "as reAuired to atone for His
deed for one )reat ?ear (eight mortal years) during "hich He "as e#iled from
5elphi.
Pythagoras/ name is also traced to Pythian *pollo. :hen his parents "ere
(isiting 5elphi the Pythia prophesied that his mother "ould !ear a holy man?
*pollonius of Tyana said the Pythian Himself sired the child. 'n any case
Pythagoras certainly !elonged to the Procession or <ineage (.eira) of *pollo.
Henceforth his mother called herself Pythais and named the un!orn child
Pythagoras.
:hen 4admos ("hose name recalls 1osmos) had come to the place "here he
"as to found The!es he needed :ater for a sacrifice !ut "hen he approached
the Spring of *res he found a giant 5ragon guarding it. (4any (ase paintings
sho" the 5ragon rearing o(er a "oman presuma!ly the Spirit of the Spring
perhaps!armonia "ho sits !eside it.) He sle" the 5ragon and under di(ine
guidance so"ed its teeth "hich sprouted into men called the So"n >nes
(.partoi) or the +olden-Helmed Seed. (:e may see in this the so"ing of the
Seminal 'deas into 4other 2arth.) 'n atonement for slaying the 5ragon Iadmos
"as reAuired to ser(e *res for a +reat Jear (as *pollo had !een for slaying the
5elphic 5ragoness). *fter repaying his de!t he "as "ed to Harmonia the
daughter of *phrodite and *res (8o#e and Strife the Primal @orces that mi# and
separate the @our 2lements according to 2mpedocles). Harmonia in ancient
+ree, means the !inding together of t"o different things into a seamless "hole
and so She is the great 4ediator? She is a +oddess "ho also appears as a
Serpent. *s :n#eiling )ifts Iadmos ga(e Her a Co!e and a %ec,lace. Iadmos
and Harmonia "ere the parents of Semele the deified mother of 5ionysos.
(See >psopaus *+252 )@ire) for more on <o(e Strife and Harmonia.)
Such stories are common of course. @or e#ample Theseus "on his
!ride Ariadne (a +oddess closely connected "ith Persephone )4ost
Pure) Ariagn+) !y slaying the 4inotaur (!orn of the $ull from the Sea and
PasiphaK daughter of the Sun) "ho d"elt in the 1oils of the <a!yrinth (see
>psopaus )Cit. <a!.) esp. nn.1/;-3). So also Perseus sle" the 5ragon from the
Sea and released Andromeda his future !ride from the Pillar to "hich she "as
!ound.

!e$ate
He,ate has a special role in the &haldean "racles as the principal +oddess
in(ol(ed in magical and spiritual practices for She is the 7orld Soul. *s such
She is the one "ho mediates !et"een the 2mpyrean Cealm "here the +ods
reside and our "orld? con(ersely She is the one "ho leads our "ay !ac, to the
+ods through Theurgy and other spiritual practices.
The 5emiurge and He,ate together create the *etherial Cealm "here
the elestial 6odies (the @i#ed Stars and Planets) reside. Since the 1elestial
$odies are material and He,ate must mediate !et"een Them and the >lympian
+ods ("ho are immaterial) She is the +oddess at the lo"est point of the
2mpyrean Cealm simultaneously separating and connecting the *etherial and
2mpyrean orders. 'n other terms She is the 4ediator !et"een 3eus
the Transmundane Sun "ho rules the >lympian +ods and the 4undane Sun
(Helios Sol) "ho rules the 1elestial $odies. She also ,eeps them apart
for as a +irdling 4ental 4em!rane She di(ides
the @irst and >ther @ire hastening to mi#
as the &haldean "racles (fr. B) say. (The "ord here translated )4ental)
is (oeric referring to holistic 'ntuition.) This )irdling (em*rane (Hym+n)
en"raps the material "orld to "hich She gi(es !irth. 'n another 1haldean
fragment (3F) the +oddess Herself places Her fiery +irdle at the lo"er e#tremity
of the %oetic Cealm&
The @ather9s Thoughts are these and then9s 4y "inding @ire.
This )(en)"rapping) or )t"isting) of Her +irdle also suggests Her Serpents on
"hich more !elo".
The 7om* of He,ate captures the @ather9s 'deas and !irths them through the
@iery 4em!rane into the material "orld. Thus in the &haldean "racles (fr. 32
ll. 2-3) "e may see an allusion to the 5emiurge "ho
... is a :or,er +i(er of <ife-$ringing @ire
and fills the :om! <ife-+i(ing of He,ateR
(The gender in +ree, of ):or,er) and )+i(er) is feminine suggesting a
+oddess !ut the sense seems to reAuire the 5emiurge.)
The "racles (fr. 3-) also re(eal that She is an emanation from the One as "ell as
the means to His further emanation&
for from Him leap the Thunder!olts 'mplaca!le
and <ightning-Storm-recei(ing :om!s of Cadiant <ight
of @ather-!orn He,ate and +irdling @lo"er of @ire
and mighty Spirit from !eyond the @iery Poles.
(This di(ine Spirit (%neuma) is He,ate in Her role as :orld Soul.)

The Platonic ross
'n the Timaeus (3B$-2) Plato tells us that the 7orld Soul has the form of the
+ree, letter S (chi) and Proclus says that an S has !een placed at the heart of
e(ery indi(idual as an image of the :orld Soul. This S has a (ery special form
for it represents the "ay that the :orld Soul !rings the 'deas into manifestation
in space and time in the 1elestial Cealm. The t"o lines meet at 23.- degrees and
represent the 1ircle of the Same (ho Tautou 1y)los) and the 1ircle of the >ther
(ho Thaterou 1y)los) "hich are respecti(ely under the guardianship
of Apollo and Artemis (as mentioned a!o(e) and correspond to the motions of
the mind and the (ital soul.
The ircle of the Same is hori6ontal and outside the other? it corresponds to the
1elestial 2Auator and rotates to the Cight from 2ast to :est li,e the daily
mo(ements of the hea(ens through the Houses of the 3odiac and around the
Spindle of %ecessity (Anan)+s Atra)tos). This is called the Inerratic (Aplan+s
%on-:andering @i#ed Dnerring) Sphere "hich !y its alternation of 5ay and
%ight according to Plato teaches us )the lesson of >ne and T"o.) That is this
motion is regular and is go(erned !y the processes of pure thought. This 1ircle
is the +irdle (/-st+r, /ona).
The ircle of the Other is diagonal and inside the other? it represents the
2cliptic (the 3odiacal 1ircle) and rotates to the <eft from :est to 2ast li,e the
slo" mo(ements of the planets through the Signs of the 3odiac. The motion is
irregular (in fact split into se(en "andering motions) and is su!=ect to
nonrational =udgements !eliefs and feelings especially those associated "ith the
!ody (for the *etherial Cealm is the $odily Eehicle of the :orld Soul). These
are called the Erratic(%lan+tai :andering Dnsta!le) Spheres although their
motion is la"ful. Ho"e(er of all the Planets the 1ircle of the >ther is most
closely connected "ith the Sun for it is the motion of the Sun that determines the
yearly cycles of gro"th and decay that characteri6e mortal <ife. (The 4oon of
course also e#hi!its cyclic change !ut monthly cycles are not so closely
connected "ith <ife.) This 1ircle is the S"ord $elt (Telam-n $alteus).
:hen com!ined the t"o motions create the !eli+ "hich is a sym!ol
of Ai1n (2ternity) the Dnity preceding the opposites Sameness and >therness.
The stars spiral though the hea(ens li,e a Sna,e !e$ate/s Serpent "hich
represents the :orld Soul and is sym!oli6ed !y Her encircling )irdle.
>ur commonality "ith the :orld Soul sym!oli6ed !y the S placed on our
hearts may !e represented !y the Sign of the Platonic ross (the &ru5
%latonica orLittera 8 %latonica)& 'n one form the hand is passed diagonally from
right to left and then hori6ontally from left to right * do"n"ard diagonal
corresponds to facing to"ard <i!ra so the )ate of the (oon in the %orthern
sign of 1ancer through "hich souls descend into incarnation is on your right
and the )ate of the Sun in the Southern Sign of 1apricorn though "hich souls
ascend to Hea(en is on your left? this is the passage from !irth to death. This is
the normal position of the +ree, S"ord $elt (Telam-n). *n up"ard diagonal
corresponds to facing in the opposite direction to"ard *ries? this is the passage
from death to re!irth. This is often the position of the Coman S"ord $elt
($alteus) "hich "as ho"e(er sometimes "orn li,e the +ree,.
Here is another form of the S& Place your right arm diagonally across your chest
"ith your fingers spread a!o(e your heart. This is the :ay of the Slant and
places the +ate of the 4oon at your Heart for they are !oth associated "ith the
Soul. The spread fingers represent the di(ision of the 1ircle of the >ther into the
se(en Planetary !ands. ('f you are !othered !y the fact that you don9t ha(e se(en
fingers you can ma,e instead the ancient finger sign for se(en& !end the pin,y in
t"o and ,eep the other fingers and thum! e#tended.) *s you cross you chest say
)$y Sun and 4oon.) %o" place you left arm hori6ontally along your diaphragm
across your right arm "ith its fist on your right upper arm. This is the :ay of the
Side and places your fist representing the daily motion of the @i#ed Stars near
the +ate of the Sun. *s you ma,e the outer line of the 1ross say )@rom %ight to
5ay.)
The S or ru+ ,ecussata (5i(ided 1ross) is rich in sym!olism. 't represents
any 4ediator creating a marriage of opposites including Hea(en and 2arth
Sameness and >therness etc. =oined in perfect $alance and Harmony. 't is the
initial letter of Ihronos TSC>%>SU and IhthoniK TSL>%'HU the Primordial
@ather and 4other and thus unites Them. The S cuts as "ell as =oins. The
Comans mar,ed !oundaries "ith S and so it also mar,s the !oundary (He,ate9s
+irdling 4em!rane) separating and uniting the 4ental and material realms. The
S (sesh) hieroglyph means to di(ide or multiply and therefore also sym!oli6es
union (!y the polarity of meanings typical of sym!ols).
:e may also compare the S to the Tiet 4not on the )irdle of Isis "hich
represents <ife and 'mmortality. 't is placed on the nec, of the deceased and
protects the $ody of >siris. Tied the Inot represents the union of !ody and soul
in mortal life. Dntied it represents immortality attained !y freeing the immortal
soul from the mortal soul and !ody. The Inot cannot !e se(ered (as *le#ander
cut the +ordian Inot) or immortality "ill !e forfeit !ut must !e carefully untied
(as in certain Tantric practices). Thus the 2gyptian $oo) of the 'ead e#horts us
)Dntie the Inots of %ephthysV)

The (oon
*lthough He,ate resides in the 2mpyrium She is of course especially
associated "ith the 4oon. This is !ecause the 4oon is the nearest 1elestial
$ody and therefore the 4ediator !et"een the ()su!lunary)) "orld of mortals and
the 1elestial Cealm and those a!o(e it that is in 1haldean terms !et"een the
material "orld on the one hand and the *etherial and 2mpyrean :orlds on the
other. (:e ha(e already seen that the :orld Soul is identified "ith many <unar
+oddesses.)
$ecause He,ate is the :orld Soul She o(ersees the incarnation of indi(idual
souls and their fate after death. Plutarch says the 4oon is the location
of !e$ate/s !idden Place (Mu)hos) "here "e go "hen "e die. There "e enter
the uterus-shaped Infernal oils (1oil-mata). Those "ho ha(e more time to
spend on 2arth go to the dar, side of the 4oon to a"ait reincarnation? those "ho
ha(e achie(ed enlightenment pass !y "ay of the light side to the 2lysian @ields
in the Sphere of the Sun. (See )@ire) in >psopaus *+252 for more on the
progress of the soul.)
$ecause of He,ate9s mediating role She also rules the ,aimones and other
4ediating $eings (called 'unges 1onnectors and 'nitiators in the &haldean
"racles). ' "ill defer Their discussion to Part E in the discussion of Theurgy.

Other )oddesses
* !rief mention must suffice for the other +oddesses of Pythagoreanism. 'f one
supposes that Ironos and Chea did not !ecome 3eus and Hera !ut ga(e !irth to
Them then one may "onder "hat !ecame of the Titanic 5egents. >ne ans"er is
suggested !y Plethon9s statement that Tartarus "here the Titans d"ell is ruled
!y4ronos and Aphrodite (Herself a Titanic 4other +oddess). Since They d"ell
in the depths of 4atter They are responsi!le (along "ith the other Titans) for
producing mortal creatures such as humans. Ironos is Time (1hronos) and
*phrodite !rings 2ternity into the mortal "orld through the perpetuation of
@orms (.pecies) in a succession of $odies (&orpora).
'n this creation the Titans cooperate "ith )the ?oung )ods) the 1elestial
$eings ("ho are also material it "ill !e recalled) under the leadership of
the Sun? from the 1elestials "e inherit planetary and astral influences for They
attach our souls to our !odies. The Sun gi(es mortal creatures their @orm
the (oon gi(es them 4atter. The Titans rule the mortal parts of our nature that
is the !ody (s-ma) and (ital soul (psych+) !ut the 1elestials rule the immortal
part the mind (nous). (They are similarly responsi!le for the ensouling of the
Terrestrial 5aimones.)
'n the conte#t of modern science it may seem nai(e or superstitious to treat the
1elestial $odies as li(ing !eings so it "orth e#ploring this notion. *ccording to
Pythagorean doctrine anything that is self-mo(ing is li(ing and has a soul
among "hich the ancients included the 1elestial $odies. :e ho"e(er e#plain
their motions !y %e"ton9s la"s of motion and gra(itation. To us the planets and
stars are not higher !eings !ut lo"er merely lumps of roc, or hot gas mo(ing
according to mechanical la"s. Ho"e(er this (ie" stems from modern science9s
limited understanding of reality and to appreciate the Pythagorean (ie" "e
must see 1elestial $odies as sym*olic entities. 1ertainly the 1elestials ha(e
physical !odies (as do "e) o!eying the la"s of physics !ut they also ha(e an
e#istence in the "orld of 'deas (as do "e) "here They are numinous and di(ine
for They are sym!ols of di(ine perfection and pro(idence. They e#hi!it for our
"onder and admiration the perfection of luminous spirits each follo"ing 'ts o"n
path yet all a part of a single di(ine mo(ement li,e a "ell orchestrated dance.
Therefore Pythagoreans say that each of our souls has a corresponding Star a
1elestial of "hich each soul is the image and to "hose Procession it !elongs a
Star to "hich one9s 'ous (immortal soul) returns !et"een incarnations. :hen
you are !orn your %ous departs from your Star and acAuires characters from
each of the Planets as it descends through Their Spheres? on death these
characters are gi(en !ac, to the Planets as your %ous returns to your Star.
$esides Hera other +oddesses in >lympus are according to Plethon Artemis,
Athena, ,ione, !estia and Tethys. *s Tartarean +oddesses he lists Aphrodite,
,emeter and 4or< 2Persephone). 'n general the +oddesses pro(ide 4atter to
complement the @orm that comes from the +ods and are especially associated
"ith the mediate Procession (Po"er <ife 4other) phase in each Triad of
2manation (*!iding Proceeding Ce(erting).
A Summary of Pythagorean Theology
Part III: )ods
2002, John Opsopaus
ontents
1. 2nigmas of the >ne
2. The 4onad and the 'ndefinite 5yad
3. 1reation of the 5emiurge
/. 1reation of Hera
-. 1reation of the >ther +ods
B. The Self-contemplating %ous
.. The +ood
F. Primal @ire
0. The 5emiurgic %ous
1;. The <ogos
11. Pro(idence @ate and @ree :ill
12. The 1raftsman
13. The 4ediating 5yad
1/. Helios and 2ros the 4ediators
1-. 'unges Teletarchs and 1onnectors
1B. The 5emiurge and the :orld Soul
1.. The <o"er 3eus
1F. >ther +ods

%nigmas of the One
' !egin "ith an enigma. The Pythagorean theogony presented in Part ' says that
the Primordial One the !ise#ual *i8n (2ternity) engenders the Primary
,uality the 4onad and the 'ndefinite 5yad the archetypal 4ale and @emale.
These t"o represent all dualities including SamenessG5ifference and $eingG%ot-
!eing !ut principally Dnity and Plurality. The >ne in contrast transcends and
unites all these dualities =oining the opposites. Jet !y uniting them it must in
some sense !e a Dnity. *nd if The >ne is a unity it must stand opposed to a
4any and "e are !ac, to the duality of Dnity and Plurality.
:e may resol(e the parado# !y o!ser(ing that The >ne unifies 6eing and 'ot;
*eing so that 't may be a unity and not be a unity simultaneously. %e(ertheless
"e may !e left in some dou!t as to ho" The >ne (To Hen) the 4onad (Monas)
$eing (To "n) and 2#istence ("usia) relate to one another and all these to the
+ood (T9Agathon). Pythagoreans and Platonists differ among themsel(es a!out
these highest realms of Ceality. This is hardly surprising since "e cannot ,no"
them directly and e(en such ,no"ledge of them as "e can ha(e is !eyond (er!al
e#pression.
'n this !rief Summary of Pythagorean Theology ' "ill ignore most of these
issues. 'n this part "e "ill !egin "ith the 4onad identified "ith the 0irst )od
4ronos @ather of the +ods and then proceed to the other +ods. The 'ndefinite
5yad identified "ith Chea 4other of the +ods has of course !een dealt "ith
already in thePart ''. The Part '''' "ill consider The >ne also called The *ll (To
%an).
The (onad and the Indefinite ,yad
4any of the contrasts !et"een the 4onad and 'ndefinite 5yad "ere presented in
the preceding parts ()Theogony) and )The 'ndefinite 5yad)) and "ill not !e
repeated here. Ho"e(er "e may add that ancient Pythagorean doctrine (coming
perhaps from 3oroaster) associates the 4onad "ith the <ight (as opposed to
5ar,) Hot 5ry <ight ((s. Hea(y) S"ift and 4ale? the 'ndefinite 5yad "ith the
opposite Aualities. Since @ire is Hot and 5ry "e "ill see that the 4onad and His
>ffspring are especially associated "ith 0ire and the Sun.
*s mentioned in Part ' ()Theogony)) Ai1n 2%ternity3 is Time !oth 'nfinite and
'ndefinite. Time as "e ,no" it ,eterminate Time is created !y the 4onad and
'ndefinite 5yad for Chea entices the unchanging self-limiting Ironos to
proceed out from Himself and to !ecome 1hronos (Time). *s e#plained in Part
'' ()The 4other of the +ods)) Chea creates Chythm and from the cyclic
alternation of the opposites (<ightG5ar, etc.) 5eterminate Time is !orn.
reation of the ,emiurge
*ccording to Pythagorean doctrine the 2ssence of 4ronos is to Cemain (or
*!ide) !ut 5hea has the Po"er to cause Him to Proceed !eyond Himself.
Ho"e(er He must e(entually Ce(ert to His 2ssence to preser(e His 'dentity.
(See Part ' on )Triadic Structure.)) 'n this "ay the determining form-imparting
po"er of the 4onad emanates out"ard to inform 4atter !ut it preser(es its form
!y loo,ing !ac, to"ard its origin. @or if this Procession "ere to continue "ithout
<imit all @orm "ould !e lost in the dar, a!yss of indefinite chaotic 4atter.
Ironos9 essence is to remain Himself !ut Chea has the po"er to create another
and so from Them "eus is !orn. Thus the three phases Cemaining Proceeding
Ce(erting create the Tridynamos the Threefold Po"er of the Triune
)odhead - Ironos Chea and 3eus - and "e read in the &haldean "racles (fr.
2B)&
The :orld "hich sa" Thee Threefold 4onad "orshipped Thee.
This means that the 4onad contains the Triad of 0ather, (other, and Son.
The Ideas 20orms3 e#ist in unity in the mind of Ironos for He is the 4onad !ut
Chea has the po"er to multiply them for She is the 'ndefinite 5yad. Therefore in
the mind of Their Son 3eus the 'deas are distinctly articulated and !ecome
the 8ogos !y "hich He creates the "orld. The @orms or 'deas ha(e their origin in
Ironos the @ather? they multiply "ithout !ound !y the po"er of Chea the
4other? and the 'deas !ecome acti(e in the 4ind of 3eus the Son. Thus the +ods
of the Tridynamos go(ern the three le(els& $eing ("n) <ife (/-+) and 4ind
((ous). Ceferring to the 4onad the &haldean "racles (fr. /) say
@or "ith Him is the Po"er !ut from Him is the %ous.
(The 'ndefinite 5yad is also called )Po"er)? see )'ndefinite 5yad) in Part ''.)
reation of !era
3eus is the first of the >lympian generation !orn of the Titanic Cegents Ironos
and Chea? the second is !era His sister and "ife. *s e#plained in Part '' ( )'sis
W >siris) and follo"ing) She is the 7orld Soul "ho em!odies in matter the
articulated 'deas of 3eus.
Pythagoreans differ a!out Hera9s !irth !ut "e may say that +ods gi(e !irth !y
creating images of Themsel(es !y a process of continuous emanation.
Phere,ydes (fl. -// $12) one of Pythagoras9 teachers implies that "hen Ironos
and Chea "ed They transform into 3eus and +aia (here eAui(alent to Hera? see
also ):edding) in Pt. ''). Proclus (c./11-/F- 12) ho"e(er says that 3eus the
1reator ma,es the :orld Soul (Hera) as "ill !e discussed later ()1raftsman)). 'n
this case She may !e seen as an image of 3eus in terms of ran, and of Chea in
terms of character.
'n any case "e ha(e t"o ran,s Titanic and >lympian "ith a +od and +oddess
in each. The 2mperor Julian (&aes. 3;.15) had a #ision in "hich he sa" Them
seated upon Thrones& Ironos9 "as of !lac, e!ony of )a luster so intense and
di(ine that no one could endure to ga6e thereon)? indeed its intensity "as more
intense than the Sun (on "hich see !elo")? this is the !linding !lac,ness of
the Paternal A*yss (see )Self-contemplating %ous) !elo"). 3eus9s throne "as of
!rilliant electrum a union of gold and sil(er. (:le)tron "hich may refer to
am!er as "ell as to the gold-sil(er alloy is from the same root as Xle,t8r "hich
is a name for the Sun on "hich see !elo".) >pposite them on golden thrones
"ere Chea nearest Ironos and Hera nearest 3eus.
reation of the Other )ods
Ironos and Chea gi(e !irth to the other +ods !y a (ultiplication of :nity. That
is the 4other the 'ndefinite 5yad as the principle of multiplicity creates a
plurality of images of the 4onad the @ather. She causes separation and unlimited
proliferation !ut He maintains Their definition !y imposing <imit on Their
identities. (See also)Theogony) in Part '.) The result is a plurality of unities
"hich are called !enads 2:nits3 and correspond to the +ods. 'n the mind of
Ironos They are indi(idual yet interpenetrating li,e the spectrum of colors in
"hite light. *s Proclus says )*ll the Henads are in all !ut each separately.) 'n
3eus9s %oetic Cealm ho"e(er they !ecome articulated as distinct 5i(inities.
Phere,ydes e#plains ho" the (arious +ods came to ha(e Their characters. He
says that 4ronos/ Semen is "arm Auic,ening and moist "hich are the Aualities
of the three su!tler elements for @ire is "arm *ir is Auic,ening (since
*ir %neuma corresponds to Spirit? see )*ir) in >psopaus *+252) and :ater
is moist. These correspond to the components of the tripartite soul& (1) the
higher soul seat of the intuiti(e mind (nous) (2) the rational soul (logisti)on)
seat of discursi(e reason (dianoia) and (3) the nonrational soul (alogia)
responsi!le for the senses appetites and motion.
'n order to create the +ods this Semen must !e nurtured in the ,ar$ 7om* of
the 2arth 4other "hich corresponds to the element 2arth and to the $ody house
of the soul. The Semen is placed in fi(e raters (4i#ing $o"ls or (olcanic
1raters) or (u$hoi 2!idden Places3 in the 2arth each corresponding to a
different(i+ture 2rasia3 of 4ind and 4atter. (See )The 1osmic Tree) in Part
'' and )@ire) in >psopaus *+252 for more on the 1rater.) 2ach such mi#ture
corresponds to one of the fi(e %lements ruled !y a +od. 'n the highest place the
1ircle of <ight "e ha(e 4ronos ruling the @ifth 2lement the Luintessence
or Aith<r. The deepest place the 5ar, 2arth is ruled !y the 4other "ho may !e
called 5hea, ,emeter, or )aia. $et"een them is the Threefold So(ereignty
apportioned !et"een "eus (@ire) !ades (*ir) and Poseidon (:ater). *ll three
are considered 1reators ('+miourgoi) operating on !ehalf of the Iing Ironos).
(The reasons for the traditional Platonic association of Hades "ith *ir are
discussed !elo" )The <o"er 3eus.))
*ccording to Proclus some of the +ods acAuire their character from the triune
nature of The One. The three relations of Cemaining Proceeding and
Ce(ertingcorrespond to three aspects of the >ne& Peras 28imit3 Apeiria 2the
:nlimited3 and Pronoia 20ore$no-ledge, Pro#idence3? they re(eal the
2ssence Po"er and *cti(ity of 5i(inity respecti(ely. 2ach has a corresponding
class of +ods "ho manifest its character.
<imit leads to 0ather )ods "ho manifest limit delimitation definition form
and la". *t the %oetic <e(el (that of 3eus the 5emiurge) and !elo" They are
oftenreators of some sort for They create !y imparting form to pre-e#isting
matter. %ota!le among these is the Solar Series (discussed later).
The Dnlimited leads to (other )oddesses "ho manifest the unlimited
indefinite infinite multiplying producti(e and generati(e po"ers. *t the %oetic
<e(el and !elo" They are called 8ife;)i#ing. (See Part '' )+oddesses) for
more on Them.)
%ronoia leads to the Perfecting 2Teleitikoi, Telesiourgoi3 )ods "ho manifest
@ore,no"ledge and Pro(idence !y assisting "ith the reintegration of the soul and
its ele(ation to the +ods. *t the %oetic <e(el and !elo" some of These are
called )uardians (%hrour+ti)oi) !ecause at these lo"er le(els it9s necessary to
protect the essence of !eings !y preser(ing the distinctness of their forms. >thers
are called Purifiers (1atharti)oi) or 8i*erators !ecause They li!erate and
ele(ate the di(ine part of the soul.
The Self;contemplating 'ous
The concept of 'o<sis (intuiti(e thought) "as touched upon in Part '' ()The
4other of the +ods)) !ut "e must consider it in more detail for !oth Ironos
and 3eus ha(e the character of an Intuiting (ind 2'ous3. *lthough %oKsis is
sometimes translated )intellection) it does not refer to a process of discursi(e
reasoning? rather %oKsis is a direct intuiti(e apprehension of the essence of
things. 'n contrast to reasoning "hich occurs seAuentially in time and deals "ith
particulars located in space %oKsis is not *ound *y space or time ("hich occurs
only at the le(el of the :orld Soul and !elo" for reasoning is an acti(ity of the
soul).
%ous is timeless in 2ssence Po"er and *cti(ity? Soul 2Psych<3 ho"e(er is
timeless in 2ssence (for She is eternal) !ut temporal in *cti(ity for Her Po"er
!rings the *rchetypes into time. *s the +ods ha(e %ous so also 5aimones
humans and animals all ha(e %ous "hich is the di(ine part of their souls. That
is as there is a :orld %ous so also each of our indi(idual souls has a %ous
the immortal di#ine part -ithin "hich understands meaning !y means of a
direct grasp of the eternal 'deas. (Pythagoras is credited "ith the disco(ery of the
indi(idual %ous.)
%ous has direct ,no"ledge of the eternal 0orms or Ideas !ecause it is of the
same nature as them !ut it cannot ,no" the transient changing indi(iduals
participating in those @orms or anything that is @ormless. That is "e might say
that the %ous is the Archetypal (ind (in Jung9s terms the ollecti#e
:nconscious) "hich has direct ,no"ledge of the Archetypes. (Therefore also
the +ods "ho reside in the %oetic Cealm cannot deal "ith us as indi(iduals !ut
employ the ,aimones as intermediaries? see )4ediating Spirits) in Pt. E.)
$oth Ironos the 4onad and 3eus the 5emiurge can !e characteri6ed as 1osmic
4inds ((oi) !ut of different ,inds. Ironos is a Self;contemplating 'ous that
is an in"ardly directed 4ind eternally at rest for "hich the thin,er and the
thought are numerically >ne. He is utterly simple !ecause He transcends @orm
of "hich He is the 0ount or Source. His is the le(el of Pure 6eing and
therefore He is the only one "ho has Pure $eing as His sole o!=ect of thought.
Thus Plato (&rat. 30B!) suggests that 4ronos/ name means Pure 4ind (1oros
(ous from )orein to clean out). He is called the :nmi+ed 'ous the 0irst or
Primal 'ous and thePaternal 'ous. The 5emiurge in contrast is an out"ardly
directed %ous "ho contemplates the 4onad as "ill !e discussed in more detail
later ()5emiurgic %ous)). He is called the ,emiurgic 'ous the Second 'ous
and 'ous Proper for His acti(e %oKsis is most a,in to our o"n. The 5emiurge
is often mista,en for the @ather for His "or, is more manifest as
the "racles (fr. .) say
The @ather finished e(ery thing and handed them
to Second %ous "hom you the tri!e of men call @irst.
Here )finished) means )perfected) for the @ather thin,s the (odel perfectly.
Ironos as the Primal %ous thin,s the 'deas !ut they e#ist in an undifferentiated
unity for He is the 4onad. Therefore these unified 'deas are
called 1urioi (Proper Supreme). The <ords (1urioi) that is the +ods
(the !enads) also lie hidden at this le(el and may !e compared to the
*rchetypes "hich are hidden until They choose to manifest in consciousness.
Chea the 'ndefinite 5yad has the po"er to separate the 'deas and cause them to
proceed out"ard from the Source. Therefore Her Son 3eus thin,s the *rticulated
'deas that is the 8ogos. The 4onadic Totality the 'dea of 'deas (Eidos Eid-n)
pro(ides the %aradeigma 2Paradigm, (odel3 of the Dni(erse "hich the
5emiurge contemplates in His articulation of the 'deas and His creation of the
"orld according to the <ogos (see )5emiurgic %ous) and follo"ing sections
!elo").
The name 94ronos9 has !een connected to the "ord 1rain- "hich means to
accomplish fulfil or !ring to pass !ut also to reign or go(ern. This etymology
sho"s Him to !e the ultimate 1ause and +o(ernor of the uni(erse. 1rain- comes
from the 'ndo-2uropean root 1er "hich means )to gro".) @rom it "e also get
the <atin "ords &erus (4a,er) &reare (to create !eget !ring forth)
and &reator ($egetter 4a,er). 'nterestingly another 'ndo-2uropean
root 1er means Heat or @ire. Thus "e further understand Ironos as the fiery
ultimate $egetter and 1reator of the uni(erse.
4ronos/ 5ealm is the Primary 1osmic >rder (%r-tos 'ia)osmos) the le(el
of %ssential or 5eal 6eing (To "nt-s "n) and therefore of ultimate Truth.
Ho"e(er !ecause Ironos is identical to the a!solute unity of His 'deas
... the @ather snatched Himself a"ay
and didn9t close His @ire in %oeric Po"er. (&.". fr. 3)
That is the Supreme (1urioi) 'deas cannot !e ,no"n !y our unaided minds for
e(en our %ous can comprehend the 'deas only as distinct and separate essences.
Therefore the transcendent 4onad is called 'ndescri!a!le Dnnama!le 'neffa!le
'n(isi!le Hidden and the Paternal A*yss (see )Theogony) in Part ' on the
4aternal *!yss) for at the le(els of <ife (Chea) and $eing (Ironos) all
possi!ilities occur simultaneously. Ho"e(er !y means
of Illumination (Ellampsis) from the +ods
"ho see and ,no" *!yss Paternal Hypercosmic
(&.". fr. 1F) "e may apprehend the 4onad !y means of our di(ine ind"elling
spirit the 0lo-er of the 'ous as "ill !e e#plained in Part E of this summary.
The )ood
*ccording to Pythagoreans the 4onad is identical to The )ood (T9Agathon) as
confirmed in the &haldean "racles (fr. 11)&
The +ood percei(ing "here Paternal 4onad is.
The +ood is the highest (alue the goal of all stri(ing !ecause The +ood sa(es
all things !y preser(ing their :nity and Dnity is in itself +ood. The +ood tends
to"ard Dnity and %ature stri(es for The +ood. Therefore "e may identify The
+ood "ith Pro#idence 2Pronoia3 and say that the 1osmos the orderly uni(erse
depends on The +ood. *s a conseAuence the @irst +od is called +ood $lessed
1onferer of $lessedness 2#cellent and many similar names.
Primal 0ire
:e ha(e already seen that the 4onad is associated "ith the 8ight the !ot
and 0ire. Similarly the 3oroastrians say that the @ather e#ists in $eginningless
<ight as the 4other d"ells in 2ndless 5ar,ness. Therefore "e "ill see that
the Sun is the preeminent sym!ol of the central +ods of Pythagorean theology.
@irst Ironos is the 8ord of Time (1hronos) as is the Sun "ho defines Time !y
the alternation of night and day and "ho go(erns %ature through the cycle of the
seasons. Therefore the &haldean "racles call the @irst +od the Transcendent
0ire. *nd according to Julian (331-3B3 12) the @irst Principle is !yperi1n (He
*!o(e *ll) the mythological @ather of !elios 2Sun3 and Selene 2(oon3.
The 5ays of the Primal @ire emanate throughout the uni(erse do"n through its
le(els connecting it into one "hole and harmoni6ing its parts. *s the "racles (fr.
F1) say
*ll yield to the %oeric <ightning-storm of the
%oeric @ire and ser(e the @ather9s cogent :ill.
The )<ightning-storm) (%r+st+r) represents the Ideas or onnectors (see
!elo") the Cays that integrate and coordinate the uni(erse.
2ach le(el has a Sun at its center "hich unifies that le(el and !athes the lo"er
le(els in <ight. *lso each le(el is further remo(ed from the original Source of
<ight (the8ight of 8ights) and more admi#ed "ith the 5ar,? therefore each le(el
parta,es less of Dnity and more of 5i(ersity and there is a !ierarchy of 8ights.
Ho"e(er it is a mista,e to thin, that the higher le(els are !etter than the lo"er
for the <ight and the 5ar, are necessary complementary Poles of The All. @rom
the >ne toPrime (atter the uni(erse is an Image of ,i#inity.
'n Part ' ()Triadic Structure)) ' mentioned the Seirai the
multile(el hords or hains that emanate from the 4onad and tie the le(els
together. The most important of these is the Solar Series (H+liou .eira) the
central *#is of <ight "hich comprises the 4onad (Ironos) the 5emiurge
(3eus) the Transmundane Sun (*pollo) and the 4undane Sun (Helios).
The ,emiurgic 'ous
:e ha(e seen that "eus the ,emiurge is the third mem!er of the Tridynamos
and that He is the *cti(ity and *ctuali6ation !orn of *!iding Ironos and
Proceeding Chea. His acti(ity is %oKsis the intuiti(e thin,ing of the 'deas
articulated as His 8ogos. 3eus is the %ous Proper that is the 'ous as acti(e
intuiti(ely understanding 4ind. The 'ndefinite 5yad (Chea) corresponds
to 'o<sis the li(ing process of intuiti(e understanding !y "hich %ous the
su!=ect is directed to"ards its o!=ect the'o<ton the eternal 4onad of $eing
(Ironos).
The 5emiurgic %ous li,e all things has a Triadic haracter& *!iding
Proceeding and Ce(erting. He *!ides in Himself preser(ing the integrity of the
'deas. $ut "hen He Proceeds out"ard He creates the "orld there!y !ecoming
the 5emiurge. He pro(ides the *rchetypes for the material "orld and therefore
occupies the lo"est place in the %oetic Cealm. Ho"e(er His Procession His
1reation is delimited and restrained !y the 'deas "hich He contemplates in His
Ce(ersion. So also the %ous in each of us is !oth contemplati#e and creati#e.
The 8ogos
Logos has a !road range of meanings in ancient +ree, "hich include "ord
e#planation argument rational account of any sort ta!ulation and ratio? "e may
summari6e them !y saying that 8ogos is Articulated Thought. The 'emiurge is
called the <ogos !ecause He articulates the holistic thought in the mind of
Ironos. $y the separating Po"er of the 'ndefinite 5yad He is a!le to
discriminate the Ideas and define them !y the unifying 2ssence of the 4onad.
The 'deas are indi(idually simple and distinct? together they are the (odel
2Paradeigma3 for anything that can e#ist.
*ncient +ree, 'emiourgos comes from t"o Indo;%uropean
roots da and erg. 'a means to 5i(ide and therefore also to apportion and
pro(ide ("hence "e also get 'aim-n for the 5aimones pro(ide for
us). ;erg means to 'o and also refers to any :or,er. (@rom ;erg "e also
get "rgia the secret rites.) Thus the 5emiurge is the one "ho 5oes the :or, of
5i(ision.
The 'deas are !oth Transcendent and Immanent. They are transcendent in that
they reside hypercosmically in the 5emiurgic %ous and !eyond that as Supreme
'deas or Henads in the 4onad. Ho"e(er they are also immanent in matter as the
organi6ing <ogos of the "orld. Plutarch (c./B 12 - c.12-) compares the
'mmanent and Transcendent 'deas to the $ody and Soul of Osiris (see also )'sis
W >siris) in Part ''). *s the $ody of >siris is repeatedly torn apart !y Typhon
and restored !yIsis so that >siris is continually rene"ed so also the material
"orld ordered !y the 'mmanent 'deas undergoes continual dissolution !y the
po"er of the 'ndefinite 5yad and re=u(enation !y the 7orld Soul. 'n contrast
the Soul of >siris is eternal and indestructi!le li,e the Transcendent 'deas in the
5i(ine %ous.
'n its transcendent aspect the <ogos is 2ternal and independent of Time? it is li,e
the timeless !armonic 5atios (Logoi). Ho"e(er in its 'mmanent aspect the
<ogos proceeds in Time !y seAuential thin,ing li,e a seAuential melody. Thus
<ogos is !oth an eternal principle and a seAuential narrati(e. 'n this "ay the
5emiurge createsTime on the model of %ternity 2Ai1n3 and !y means of the
cyclic measure of Time "hich is created !y the dance of the 4onad and
'ndefinite 5yad and "hich is manifested !y the motions of the 1elestial $eings
(stars and planets). The 'ous is an acti(ity in 2ternity (i.e. outside of time) for
He contemplates the 2ternal 4onad "hereas the Soul 2Psych<3 is an acti(ity in
Time for She animates the material "orld. Since the 5emiurge acts outside of
Time His creation is not a historical e(ent !ut an eternal emanation.
Pro#idence, 0ate, and 0ree 7ill
The seAuential thin,ing of the 5emiurgic %ous is its seAuential pro=ection of the
'deas and @orms onto matter. Thus the 8ogos is the ,i#ine 8a- go(erning the
material "orld "hich creates the 4osmos (:orld >rder). :hereas the 4onad is
the source of Pronoia 2Pro#idence, 0ore$no-ledge3 the 5emiurge is the
source of 0ate 2!eimarmen<3 "hich is more manifest and more closely
connected "ith a changing physical nature than is @ore,no"ledge.
1ontemplating the 4onadic 'deas "hich He articulates "eus guides the
Harmony of the :orld steering it !y means of the @orms (the <ogos). Ho"e(er
He is una!le to completely order 4atter ("hich is su!=ect to the e(er-flo"ing
'ndefinite 5yad) and so 5i(ine Pro(idence lea(es room
for hance and 'ecessity.
%either @ore,no"ledge nor @ate implies a!solute determinism ho"e(er. Cather
as Pro(idence defines the conte#t in "hich @ate is free to act so @ate delimits
and influences !ut does not determine %ecessity 1hance and 0ree 7ill "hich
operate "ithin @ate. :e may say that Pro(idence encompasses @ate and @ate
encompasses @ree :ill.
'ndeed according to *puleius (!orn c.12- 12) there is a hierarchy of
Pro#idences and each go(erns the lo"er as the higher parts of the soul go(ern
the lo"er. The @irst Pro(idence "hich has its origin in the )ood is the 4odel
for the %oKsis and 7ill ($oul+sis) of the 5emiurge and thus for the <ogos
"hich go(erns the %oetic Cealm and the Principal +ods d"elling in
the %mpyrium. >ur Higher Souls are guided !y this Pro(idence !y means of the
5emiurge. The Second Pro(idence "hich corresponds to @ate is go(erned !y
the Secondary 2or ?oung3 )ods "ho correspond to the Planets and occupy
the Aetherial 5ealm. 5uring the descent of our souls into !odies they acAuire
from the Planetary +ods the characters and po"ers necessary for the sur(i(al of
our ,ind. That is our <o"er Souls come from the 1elestial Spheres and are
therefore su!=ect to @ate and *stral influences. The Third Pro(idence su!=ect to
@ate is go(erned !y the ,aimones stationed in theTerrestrial 2(aterial3
5ealm and delegated !y the Planetary +ods as >(erseers of human acti(ity.
The raftsman
3eus is called ,emiurge ('+miourgos 1reator) (a$er (%oi+t+s)
and raftsman (Technit+s). His office is descri!ed in the &haldean "racles (fr.
-)&
... @or not in 4atter doth
the @irst Transcendent @ire His o"n Po"er clothe
!y means of deeds !ut !y the %ous? for %ous of %ous
is 1raftsman of the @iery 1osmos....
That is the @irst %ous (the Transcendent @ire) does not directly clothe His 'deas
(Po"er) in 4atter !ut this is accomplished !y the Second %ous (%ous !orn of
%ous the 1raftsman) "ho creates the 2mpyrean :orld (the @iery 1osmos).
To accomplish this He loo,s to"ards the Pattern or (odel (%aradeigma) to
guide His creation of the :orld. 'n particular the @irst %ous is the 4odel upon
"hich He fashions human souls. *s the "racles (fr. 2-) say
These things the @ather thought? a mortal "as ensouled.
This refers to %oKsis the intuiti(e thin,ing of the Paternal %ous the ultimate
source of all souls.
$y means of the separating Po-er of the 'ndefinite 5yad the 5emiurge
articulates the 'deas creating the 8ogos and !eginning the process of
multiplication and generation !y "hich the 1osmos is !orn from the :orld Soul.
<i,e a prism "hich separates the colors from "hite light !y !ending the rays of
each color in the same "ay !ut differently from the other colors so the
5emiurge separates the 'deas !y pro=ecting them in accord "ith their
essences. (This is according to 2mpedocles (c./0--/3-) the po"er of Strife
"hich differentiates !y associating each "ith its ,ind and apart from other ,inds?
Strife is the separating po"er of the 'ndefinite 5yad. 8o#e in contrast dra"s all
things together regardless of ,ind? it is the unifying po"er of the 4onad. @or
more on <o(e and Strife see )@ire) in >psopaus *+252.)
The process of emanation is descri!ed in the longest sur(i(ing fragment of
the &haldean "racles (fr. 3.)&
'n Thought "ith (igorous :ill Paternal %ous shoots forth
the 4ultiformed 'deas and from one @ount they all
leap out? for from the @ather are !oth :ill and 2nd.
They "ere di(ided !y %oeric @ire and shared
"ith more %oerics? for !efore the 1osmos 4ultiformed
the Culer placed the (igorous %oeric Pattern "here
!y cosmic trac, appeared "ith shape the rushing :orld
engra(ed "ith 4anifold 'deas? their @ount is one
from "hich shoot forth di(ided others terri!le
"hich !rea, upon the !odies of the :orld and round
the a"ful :om!s are !orn li,e s"arms of !ees
"hich one "ay then another shine around a!out
and are %oeric Thoughts from the Paternal @ount
"hich oft from sleepless Time9s pea, pluc, the @lo"er of @ire.
The @ather9s first and self-perfecting @ount doth gush
forth these Primordial 'deas....
This seems to !e the meaning& The Ideas rush "ith a "hooshing sound
(associated "ith the 4usic of the Spheres) from the @irst +od (Paternal %ous) !y
means of His Thought and :ill "hich are associated "ith the Son and His
4other for Thought is closely related to 'ous and :ill is closely related
to ,ynamis 2Po-er, Potential3. The 0ount is the @ather and the @ather9s :ill is
also the 2nd (the *ccomplishment or Perfection). The 'deas must !e di(ided to
!ecome articulated? this is accomplished !y the Second %ous (the %oeric @ire).
These 'deas are shared "ith the )other %oerics) the 'deas "hich inform the
material "orld. The %oeric Pattern (typon) is the Paradeigma the holistic unity
of 'deas in the Paternal %ous. The fiery @orms imprint themsel(es on Primordial
4atter and s"arm around the 7om*sof the :orld Soul (on "hich see Part '').
'n this oracle )Time) seems to refer to a Teletarch (perhaps *i8n) rather than
IronosGIhronos !ut it9s unclear (see !elo"on the Teletarchs).
The follo"ing Stages in the 1reation (or 2manation) ha(e !een identified !y
Proclus. @irst the 5emiurge produces from Himself the )%ous of The *ll) ((ous
Tou %antos) or 7orld (ind "hich contains all the %oetic $eings the 'deas or
@orms. %e#t "ith the 1rater He creates the 7orld Soul (and so in this
account !era is created !y 3eus rather than !y Ironos and Chea? see a!o(e). 'n
this "ay He creates the 7om* from "hich the :orld is !orn (for more on the
:om! see )4other of the +ods) and )He,ate) in Part ''). 'n the same manner He
creates all other souls (1elestial 5aimonic and Su!lunary) along "ith their
(ehicles? they are go(erned !y the 8a-s of 0ate. @inally in con=unction
"ith 7hole 'ature (Hol+ %hysis) He creates corporeal things and in
con=unction "ith 'ecessity (Anang)+) He creates the 7orld 6ody (.-ma Tou
%antos). Thus from Him emanate !y degrees the :orld 4ind :orld Soul and
:orld $ody.
Ho"e(er according to >rphic Scriptures and other ancient accounts the 5i(ine
1raftsman opens the osmic %gg and the hal(es of 'ts Shell !ecome Hea(en
and 2arth. (@or more on the 2gg see )The +oddess in the 1osmic Tree) in Part
''.) *nd according to Phere,ydes 3eus the 1raftsman -ea#es the =ariegated
5o*e adorned "ith 1reation as the :n#eiling )ift for His
$ride !era (see )The :edding) in Part ''). 'n many ancient traditions the
1raftsman "ho may !e identical "ith the Sun "ea(es the 1osmos !y His cyclic
acti(ity !inding it together "ith the Thread of %neuma (*ir or Spirit). $y His
eternal repetiti(e "or,ing of @orms into thehords 2Seirai3 the !armony of
the :orld is created.
*ncient +ree, Technit+s (1raftsman) comes from the Indo;%uropean root Te)
"hich means )to :ea(e) and more generally )to @a!ricate) (hence *rchitect
fromTe)t-n P $uilder). @rom the same root comes <atin Tela ("e! net "arp of
fa!ric) and subtilis (finely "o(en su!tle) "hich refers to the Thread passing
under the "arp (sub tela). 2nglish )Toil) also comes from this root. The
1raftsman "or,s at "ea(ing the "orld "ith His su!tle thread.
The (ediating ,yad
3eus the 5emiurge is called a 5yad !ut He must not !e confused "ith the
'ndefinite 5yad His 4other Chea. (:e might call Him the 5efinite 5yad.) He is
called a 5yad for t"o reasons. The first is !ecause He is Son of Ironos the
4onad? they are called the 0irst and Second )od the 0irst and Second 'ous
the 0irst and Second 0ire the Once and T-ice 20irst and Second3
Transcendent and so forth. Second He is called 5yad !ecause He is
a (ediator !et"een the %mpyrean 2'oetic3 and 4aterial :orlds. >n the one
hand He contemplates the 'deas? on the other He hurls His formati(e 8ightning
6olts into the 7om*s of 'ature. This interpretation is confirmed !y
the &haldean "racles (fr. F) "hich say&
... !eside this one a 5yad sits.
@or He hath !oth& to hold %oetics in His %ous
to !ring Sensation to the :orlds....
That is he !rings Sensation or Sense-perception to the "orld !y planting the
'deas in 4atter.
'n other terms "e may say that the soul of the 5emiurge has t"o faculties.
His ritical 0aculty (1riti)on) is directed up"ard to"ard the 4onad of $eing
"hich His %ous can grasp although ours cannot. His Impulsi#e
0aculty (Horm+ti)on) results from His 8ust ("re5is) for (atter. Therefore He
sends His @iery <ogos into the :om! of the :orld Soul to impregnate Her "ith
His 'deas.
!elios and %ros the (ediators
$ecause of His role as a 4ediating 5yad the 5emiurgic <ogos is associated "ith
many mediating )ods "ho are considered identical or closely related to Him.
*mong them are !elios, (ithras, Attis and Asclepius all of "hom may all !e
referred to as 4iddle (Mes+) and 4ediator (Mesit+s).
*s "e ha(e seen ()Primal @ire)) each of the <e(els of $eing has a sort of Sun at
its center "hich go(erns and harmoni6es it "hile emanating the ne#t lo"er
le(el? this is the Solar Series. Therefore (arious of these 1entral 5eities are
called )Helios) (Sun).
@irst Helios may refer to the (undane Sun "ho stands in the middle of the
Planets "here He causes and go(erns Their motion. This is His position in the
1haldean or metaphysical order of the Planetary Spheres& 4oon 4ercury Eenus
- Sun - 4ars Jupiter Saturn. Thus He stands mid"ay !et"een the 4oon
representing the7orld Soul and Saturn representing Ironos the (onad (also
called the 5ar, Sun? recall His e!ony Throne). The Sun is also central in the
modern (ie" of the solar system "hich "e call )1opernican) (!ut "hich
1opernicus called )Pythagorean)). Therefore Helios is called )4idmost among
the 4iddle +ods) (that is among the 1elestial as opposed to >lympian +ods).
Since all things on 2arth flourish and decline as the Sun approaches and retires
He go(erns our "orld of $ecoming.
Second as the 4undane Sun rules the Planets and other 1elestials in
the Aetherial 5ealm so Helios as the Transmundane Sun rules the 'deas in
the %mpyrean 5ealm? thus He is called %oeric Helios. ()2mpyrean) it should
!e noted comes from %yr @ire.) Here the Transmundane Sun is the ,emiurge
"eus (called the %oeric +od) "ho mediates !et"een the 4undane :orld !elo"
and the Transcendent 4onad (the Primal @ire) a!o(e "hich is the third and
highest hypostasis of the Sun.
Hesiod says that Helios is the son of Theia and !yperi1n (He *!o(e *ll)
"hom "e ha(e already seen to !e the @irst Principle. )Theia) of course means
)di(ine female) !ut it is also a "ord for *unt and %urse? it is synonymous
"ith T+this "hich is connected "ith TKthys (+oddess of the *!yssal @lu#)
another name for Hyperi8n9s !ride. $oth names are deri(ed from a root meaning
)to mil, or suc,le.) Theia is o!(iously the +reat 4other Chea. Hyperion and
Theia ga(e !irth to a Triad& the Sun 2!elios3 the (oon 2Selene3 and the ,a-n
2%1s3 "ho comes !et"een the other t"o. Helios is the 7orld (ind and Selene
is the 7orld Soul (see)4oon) in Part '')? 28s mar,s the place "here They meet.
Sometimes the 5emiurge is distinguished from the Transmundane Sun in "hich
case the latter may !e identified "ith Apollo "ho then mediates !et"een 3eus
and Helios. Plutarch e#plains *pollo9s name (*poll8n) as meaning )%ot-many)
(A*pollon) "hich sho"s His descent from the 4onad.
Pythagoreanism "as influenced !y the doctrines of the 4agi "hich "ere traced
!ac, to 3oroaster according to "hich Helios "as identical to (ithras the
Sa(ior +od of 4ithraism. Therefore Julian had little difficulty reconciling his
Pythagorean and 4ithraic !eliefs.
$ased on 4ithraic doctrine "e may say that !elios;(ithras mediates in three
domains. 1osmically He mediates !et"een His parents Ironos and Chea that
is !et"een the 4onad the principle of unity and the 'ndefinite 5yad the
principle of plurality for His <ogos comprises the articulated 'deas a plurality of
unities. Theologically He stands !et"een the +ods residing in the realm of
2ternal $eing and humans residing in the realm of Perpetual $ecoming.
4orally He is the Sa(ior !y "hom humans may hope to ascend to the +ood. @or
Helios-4ithras is the Psychopomp "ho sho"s the mystic9s soul the "ay to the
+ods and "ho leads the disincarnate souls of the dead up through the se(en
planetary spheres. Helios-4ithras is the )od of Truth and is called
the Judge (1rit+s) !ecause the Sun sees all things (recall& Helios "as the only
+od to "itness the a!duction of Persephone) and !ecause He =udges each soul
after death and decides "hether it should !e reincarnated.
*nother 4ediating +od closely related to the 5emiurge is %ros 28o#e3 and
Phere,ydes says that "hen "eus intended to create (demiourgein) He changed
into 2ros. The "racles say that 2ros "as the first to leap from the Paternal %ous
("ho it "ill !e recalled is identified "ith <o(e as opposed to Strife). *ll the
+ods are !orn through the agency of <o(e.
2ros is called the 'oetic Archetype of the Sun ("hich ma,es Him
a Transmundane Sun) and therefore He go(erns the %oetic Cealm of the 'deas.
*s the %oetic *rchetype of the Sun He also corresponds to The )ood "hich is
the goal that all things desire. He is the cosmic force "ho dra"s The *ll together
in Dnity. 'n the "ords of the &haldean "racles (fr. 30)&
@or thin,ing deeds the self-produced Paternal %ous
in all things so"ed the fire-hea(y $ond of <o(e
so that all things Cemain in lo(e through $oundless Time
nor fall the :e!s "o(e of the @ather9s %oeric <ight.
Through <o(e the 1osmic 2lements Cemain on course.
The Hyphasmena (7o#en 7e*s) may also !e Co!es recalling the 1raftsman9s
"ea(ing of the =ariegated 5o*e (see )The :edding) in Part
'' and )1raftsman)a!o(e).
@urther (as e#plained in Plato9s Symposium) 2ros captures souls and !eing
'ntermediate (Meta5u) turns them to"ard the 6eauty of the 4onad and leads
them up"ards to"ard 't. ('n contrast the (undane Sun !y illuminating sensi!le
things may lead us deeper into the material "orld and !ind us to it unless of
course "e understand the 4undane Sun as a (isi!le sym!ol for
the Transmundane Sun.)
Helios-4ithras is considered an ally of humanity. He creates and orders the
material "orld and taught us ci(ili6ed life including religion politics and
culture. Therefore His mediation is called @riendly and Harmonious. Such
a (ediating 8ogos is necessary for Sal#ation for the 4onad is !eyond the
reach of our unaided minds and therefore a mediating po"er is necessary to =oin
the indi(idual nous "ith the @irst %ous. Thus "e must see, aid from such +ods
as Helios-4ithras and 2ros "ho can help to lift our minds to the *pe# of $eing.
The 5emiurge is a!le to apprehend the 4onad and !y !eing allo"ed to merge
our o"n nous "ith the 5i(ine %ous "e too may approach the 4onad.
This mystical union is effected through the 0lo-er of 'ous (Anthos (ou) the
highest part of the soul (see Part E on Theurgy for more on this).
Iunges, Teletarchs, and onnectors
There are a num!er of other (ediating Spirits "ho occupy the 4iddle 5yad
(H+ Mes+ 'uas) and are essential aids in Theurgic 5ites. Since They "ill !e
discussed in Part E of this summary here it "ill suffice to say that They
participate in go(erning the uni(erse !y maintaining the channels of influence
and !onds of harmony emanating from the %ous.
@irst (and most important in Theurgy) are the Teletarchs 2(asters of
Initiation3 chief of "hom is %ros "ho !inds the 'deas as raters of
the Paternal 0ount or Source. 'n the "ords of the "racles (fr. /2) the Ideas are
created
!y $ond of "ondrous 2ros "ho from %ous leapt first
"ith @ire clothing $inding @ire so to mi#
Source 1raters offering the @lo"er of His @ire.
That is !efore e(en the 'deas "ere created 2ros leapt from the Paternal %ous
and mi#ed the 'deas the 1raters (or 4i#ing $o"ls) of the @ount !y means of
His $inding @ire clothed in %oetic @ire. ()$inding) here refers to the
enchantment of a 6inding Spell or a 8o#e harm.) :ithout His !inding po"er
the 'deas could not ha(e !een consolidated into the 8ogos (see also fragment
30 Auoted a!o(e). (>n the 1raters see also )1reation of >ther +ods) a!o(e
and )1osmic Tree) in Part ''.)
Three other Teletarchs are the 4osmagoi or 5ulers of the Three
7orlds (2mpyrean *etherial 4aterial)& Ai1n (not the ineffa!le +od of the
same name) !elios and Selene. %e#t are the Iunges "ho empo"er the
Sym!olic 'deas Signs and To,ens used in Theurgic Cites. @inally there are
the onnectors (.yno)heis). This must suffice on them for no".
The ,emiurge and the 7orld Soul
The 5emiurge and :orld Soul ("eus and !era, Osiris and Isis) are called
the Second and Third )ods after the 4onad (Ironos) the @irst +od. 2ach
le(el of $eing is acti#e "ith respect to those !elo" and passi#e "ith respect to
those a!o(e? therefore the 5emiurge and :orld Soul are relati(ely acti(e and
passi(e respecti(ely. The 5emiurge rouses the :orld Soul from Her trance-li,e
sleep ()aros) so that She desires to reproduce His @orm in Her (atri+ 27om*3.
She longs for completion !y His 8ogos and desires and see,s the )ood through
His 8o#e. *ccording to Plethon the 5emiurge9s Semen is the source of the @orm
of e(erything in the :orld. He creates !y pro=ecting His @orms into the :om! of
Hera "hose (enstrual 0luid pro(ides the 4atter and %ourishment for material
e#istence. (See Part '' )+oddesses) for more on the :orld Soul.)
The 8o-er "eus
*s the Soul and $ody of Osiris are distinguished so Pythagoreans distinguish
a !igher 2Hypatos3 "eus and a 8o-er 2Neatos3 "eus "ho may !e t"o aspects
of a single +od. 'n any case it is the <o"er 3eus or $ody of >siris "ho is most
in(ol(ed "ith 4atter imprinting the @orms so that they are immanent in it.
*s pre(iously remar,ed the 5emiurge has 8ust ("re5is) for 4atter "hich
moti(ates Him to rouse the :orld Soul from Her torpor !ut in the heat of His
passion He forgets His 'dentity and Proceeding for"ard "ith too much Po"er
a!andons His 2ssence. Therefore He is torn apart.
*lternately consider this analogy& The imperisha!le Seal (the transcendent
@orm) may !e impressed in "a# (4atter) and lea(e its Sign (immanent @orm) an
imperfect copy of the original. $ut the "a# is soft and soon the 'mage "ill
deteriorate. Therefore the "a# must !e melted and smoothed (reduced to %rima
Materia) so that the Seal can !e impressed again and its 'mage restored.
:e may compare this "ith the periodic dismem!erment of >siris !y the chaotic
Po-er of (atter (Typhon here eAui(alent to the 'ndefinite 5yad) and "ith His
re=u(enation !y Isis %urse and 4istress of 4agic. Similarly according to
>rphic Scriptures ,ionysos (the Son of 3eus) "as torn apart !y the Titans !ut
later restored !y *thena.
The dismem!ered +od !ecomes the Patron of ,i#ided (atter that is of the
distinct material o!=ects that occupy the sensi!le "orld and so the ,illing of the
+od has !een called the )drama of indi(iduali6ation.) %aturally this is not a
"or, of e(il !ut 5i(ine Pro(idence9s "ay of creating the material "orld.
Similarly (ithras !y slaying the $ull can !e seen as the Patron of 5i(ided
4atter. Therefore all three of these +ods are (ery close to mortals and
thus Sa#iors "ho mediate on our !ehalf. (:e ha(e already seen 4ithras as
4ediator.)
'n the myths of >siris and 5ionysos the +od9s Phallus is se(ered? so also in the
myth of Attis (young consort of the +reat 4other) and in many similar myths.
This emasculation sym!oli6es an end to the chaotic generation impelled !y the
multiplicati(e Po"er of the 'ndefinite 5yad and a Ce(ersion to the <imit
imposed !y the 4onad.
5ionysos is the Son of 3eus and in many respects His *lter-ego? indeed He may
!e identified "ith the <o"er 3eus. This identification is reinforced !y >rphic
te#ts in "hich 5ionysos is closely connected to !ades "ho is called "eus
4ata$hthonios ($eneath the 2arth).
'ndeed according to Pythagorean doctrine as (the Higher) 3eus is the 5emiurge
ruling the %oetic Cealm so the <o"er 3eus is the 5emiurge ruling the Su!lunary
Cealm specifically the Air !et"een 2arth and Hea(en. So also "e may !e
surprised to find Hades named as the ruler of the *ir !ut His name Aid+s "as
e#plained !y the formless (aeid+s) nature of *ir. (Thus the Aerial ,aimones
"ho occupy %ature are go(erned !y Hades.)
Therefore "e ha(e four 5i(inities ruling the %lements as mentioned a!o(e.
2arth is ruled !y ,emeter and the Three $rothers "eus Poseidon and !ades -
all Sons of Ironos - rule the su!tle 2lements @ire :ater and *ir respecti(ely.
The Three $rothers correspond to the functions of A*iding, Proceeding, and
5e#erting in each realm of the uni(erse. @or e#ample 3eus is the @ather "ho
creates souls prior to generation? Poseidon !rings them into generation
for -atersym!oli6es the flu# of material e#istence (see )The 4other of the
+ods) in Part '')? Hades frees souls from generation !y sho"ing them their
origin. Therefore "e read in the "racles (fr. 2.)&
'n e(ery :orld a Triad ruled !y 4onad shines.
'n particular in the *etherial Cealm 3eus rules the Sphere of @i#ed Stars
Poseidon rules the Planetary Spheres and Hades rules the Su!lunary Sphere.
2arth is central to them all.
*ccording to >rphic myth "hen the Titans dismem!ered 5ionysos They
coo,ed and ate the pieces. 3eus incinerated the Titans "ith His Thunder!olt and
from the *sh (containing !oth Titanic and 5i(ine Su!stance) He made humanity?
therefore "e are part +od part mortal. *s a conseAuence of our Titanic nature
"e must spend some time clothed in matter on earth in the realm of the <o"er
3eus !efore "e return to the +ods. This is our )uard ,uty (%hroura) under the
command of 5ionysosGHades and so "e should e#ecute it "ell.
Other )ods
' "ill mention !riefly the other >lympian +ods as They are descri!ed !y
Sallustius (fl. 3B3 12) in "n the Gods and the 6ni!erse ($,. E')? these are
the %ncosmic )ods directly responsi!le for the cosmos. They are in four >rders
(Ta5eis) each responsi!le for an >peration (%ragma) "ith a !eginning middle
and end (corresponding to the triadic phases& A*iding, Proceeding, 5e#erting)?
therefore there are t"el(e +ods "ith t"el(e corresponding Po"ers ('ynameis).
Thereators (%oiountes) are 3eus Poseidon and Hephaistos?
the Animators (%sychountes) "ho ensoul the "orld are 5emeter Hera and
*rtemis? the!armoni@ers (Harmo<ontes) "ho unite the "orld into a Harmony
are *pollo *phrodite and Hermes? and the )uardians (%hrourountes) "ho
preser(e the resulting Harmony are Hestia *thena and *res. * little
contemplation "ill sho" the appropriateness of each of these functions.
Sallustius also tells us the 5eities responsi!le for the %lemental and elestial
Spheres& Hestia (2arth) Poseidon (:ater) Hera (*ir) Hephaistos (@ire)
*rtemis (4oon) Hermes (4ercury) *phrodite (Eenus) *pollo (Sun) 3eus
(Jupiter) 5emeter (Saturn) *thena (Aith+r)? the Sphere of @i#ed Stars is
common to Them all. :e might e#pect Ironos to hold the Sphere of Saturn !ut
since He is the @irst +od the Saturnian Sphere is assigned to His "ife 5emeter
(here eAuated "ith Chea an identification made as early as the fifth century
$12). *lso here "e find 3eus as the ruler of the Jo(ian Sphere rather than "ith
Ironos among the !ypercosmic )ods. @inally *thena rules the Aith<r !ecause
it is the home of our %ous and She is the +oddess of :isdom.
A Summary of Pythagorean Theology
Part IIII: The One
2002, John Opsopaus
'ote& There is much more to say about The "ne, and this section ill be
e5panded in the future.
ontents
1. *i8n the Primordial +od
2. The >ne is 'neffa!le
3. 's 4atter 2(ilM
/. The Higher Self
-. The Threefold :ay
B. Pagan 4onotheismM
Ai1n, the Primordial )od
'n the Pythagorean tradition the many indi(idual +ods such as 3eus and Hera
*pollo and *rtemis are understood as offspring of the @ather and 4other of the
+ods commonly ,no"n as Ironos and Chea (see Part ' Theogony). These t"o
rule all the principal dualities of the uni(erse including light and dar, form and
su!stance mind and matter !eing and !ecoming identity and di(ersity. These
dualities are all manifestations of :nity (the 4onad) and Plurality (the
'ndefinite 5yad).
Ho"e(er !eyond the @ather and 4other of the +ods most Pythagoreans
recogni6e a primordial 5i(inity "ho encompasses all 5i(inities and indeed all
things in the uni(erse. This transcendent 5eity is sometimes
called Ai1n ()2ternity) or )Dnlimited Time)) !ut also The All (To %an) The
7hole (To Holon) and The One (To Hen). 'ndeed Proclus (c./11-/F- 12) says
)The >ne is +od) (To Hen Theos). (' "ill use all these names as appropriate.)
*ccording to the myths *i8n is !ise#ual and !y self-fertili6ation gi(es !irth to
the @ather and 4other of the +ods. $ut since Ironos and Chea together create
ordinary (determinate) time and space *i8n9s creation of Them is outside of
time an eternal 2manation. Such a 5eity might seem remote indeed from our
e(eryday li(es !ut ' "ill try to e#plain "hy for Pythagoreans union "ith The
>ne is the essence of a spiritual life.
The One is Ineffa*le
Heraclitus (fl. c. -;; $12) says )+od is day night summer "inter "ar peace
glut hunger (all the opposites that is the meaning)) (fr. B.). That is the :hole
transcends duality. The *ll !y definition includes e(erything? therefore it must
include all opposites. The >ne !y definition must unify e(erything? therefore it
must unify all opposites. Hence The >ne is parado+ical and contradictory and
the ancients called 't 'neffa!le 'n(isi!le Dnspea,a!le Dnnama!le and
Dn,no"n.
The :hole is simultaneously mind and matter one and many sta!ility and
change. 'ndeed 't is and is not for 't unifies the opposites 6eing and 'ot;
*eing (see)2nigmas of the >ne) in Pt. '''). 't encompasses not only "hat actually
is !ut also all potentialities all possi!ilities. This is the foundation of
5i(ine Pro#idence(%ronoia) for The *ll comprehends all that might !e and out
of that totality manifests "hat is. @urther !ecause The >ne is the source and
origin of the order and !eauty of the 1osmos and !ecause 't is the goal to"ards
"hich e(erything is stri(ing (the end of all !ecoming) many Pythagoreans
identify The >ne "ith The )ood(T9Agathon).
Is (atter %#ilA
Ho"e(er =ust !ecause The >ne is called )The +ood) and )The Highest) (To
An-tat-) it should not !e supposed that 't stands a!o(e something else (e.g.
matter or the physical "orld) "hich is e(il and de!ased. @irst this is impossi!le
for The >ne is The *ll and so there is no )something else) other than The +ood.
@urthermore Pythagoreans recogni6e that transcendent 'deas emanate throughout
the things of "hich they are the 2ssence? for e#ample <ife per(ades all li(ing
things. Therefore the highest 'dea The >ne emanates 'ts Dnity and +oodness
throughout all things (e#isting or not e#isting). That "hich all things ha(e in
common the featureless su!strate of e(erything (e#isting or not e#isting)
is Primary (atter (%rima Materia Hyl+) "hich is Dni(ersal Potential the
ultimate Principle of Cecepti(ity (as the li(ing >ne is the principle of acti(ity).
$ut !e careful& 4atter is not something different from The >ne for The >ne is
*ll? 4atter is =ust The >ne from a different perspecti(e.(atter is good !ecause
The >ne is good for They are the same. 2ach of these t"o apparent opposites is
called )The 2#treme) (To A)ron) and )The Simple) (To Haploun). (See )The
4other of the +ods) and )The +oddess of the 1osmic Tree) in Part '' for more
on 4atter.)
The !igher Self
'n particular "e see that mind and matter are not t"o mutually e#clusi(e
categories? rather The All is Mind and Matter simultaneously. The physical
"orld is familiar (more or less) !ut the other side of The *ll is the psychical
"orld the (ind of The All of "hich our indi(idual minds are parts.
:e are fooled into thin,ing that our indi(idual minds are separate and
independent !ut that is !ecause "e identify oursel(es "ith our ego-
consciousnesses. Ho"e(er the ego-consciousness is =ust the most concrete
material layer of the mind e(ol(ed to facilitate our functioning in the physical
"orld of space and time. 5eeper or higher (pic, your metaphor) than the
conscious mind lies the unconscious the !igher Self. (*lthough it is !eyond
consciousness "e can learn a!out it indirectly.) *t the furthest reaches of our
unconscious minds "e reach the collecti#e unconscious "hich "e all share.
That is our indi(idual Higher Sel(es are =ust organs of the one Highest Self
the (ind of The All. *s 2mpedocles (c./0--/3- $12) says the ,i#ine All (To
Theion %an)
is 4ind !oth Holy and 'neffa!le
through the "hole 1osmos darting "ith s"ift thoughts. (fr. 13/)
*gain the 5i(ine 4ind is not separate from the physical uni(erse for it is the
physical uni(erse. 'ts thin,ing constitutes 5i(ine Pro(idence.
The "isest "ay to li(e then according to Pythagoreans is in !armony -ith
Pro#idence? "e are a part of 't and so to li(e other"ise is to fight against
oursel(es.7isdom is the means !y "hich "e attune oursel(es to Pro(idence.
That is ):isdom is one thing& to ,no" the Thought ho" all things are steered
through all things) (Heraclitus fr. /1). 't is a lifelong process
of Indi#iduation (Hol-sis -- ma,ing oneself "hole) including :nification -ith
,i#inity (Hen-sis -- ma,ing oneself one) "hich e(entuates
in ,eification (The-sis).
The Threefold 7ay
Ho" can "e come to ,no" The >ne "hich is !y definition ineffa!le
unspea,a!le parado#ical and contradictoryM *ccording to the Pythagorean
Tradition there is aThreefold 7ay (Triodos).
The first "ay is Analogy (Analogia)& "e cannot say "hat The >ne is !ut "e can
say "hat 't is li)e. @or e#ample "e can say that The >ne is li,e
the Sunilluminating all things "hile remaining undiminished and that The >ne
illuminates each le(el of !eing in its o"n "ay as each thing reflects or a!sor!s
the Sun9s rays in its o"n "ay.
The second path to The >ne is !y "ay of 'egation (Apophasis). Since The >ne
is )!eyond !eing) "e cannot say "hat 't is? therefore "e must resign oursel(es
to saying "hat 't is not. This is a Spiritual 2#ercise (As)+sis) that considers each
assertion "e might ma,e of The >ne and then re=ects it. 2(entually one reaches a
state of Silence (.ig+) a"estruc, and dum! !efore The :nspea$a*le (To
Arrh+ton).
The third "ay is the Ascent (Anagog+) !y "hich "e ascend to union "ith The
*ll. The other t"o "ays are intellectual and so they must ultimately fail to
achie(e full understanding and illumination. 't is a tenet of Pythagorean
philosophy that the only "ay to truly ,no" something is to !ecome it& li$e
$no-s li$e. Therefore the only "ay to ,no" +od is to !ecome +od. This may
sound presumptuous at (ery leastV $ut remem!er that The *ll is +od therefore
"e are already part of 5i(inity and thus di(ine oursel(es. :hat "e are see,ing
then is to !ecome conscious -- intuiti(ely not intellectually -- of oursel(es as
aspects of 5eity and to li(e accordingly as organs of di(ine Pro(idence. *n
ancient Pythagorean said )People are a,in to the +ods... hence also +od
e#ercises Pro(idence o(er us) (5iogenes <aertius E'''.2.). (See Part E on
the *scent.)
'n order to ,no" The >ne you must !ecome >ne and so you must unify the
opposites in yourself. 'n part this is accomplished !y !ecoming more a"are
ofsym*ols for they can ha(e multiple contradictory meanings and they are the
language of the collecti(e unconscious !y "hich "e may communicate "ith the
+ods.
Pagan (onotheismA
The foregoing description of The >ne may seem to (erge on Pagan monotheism?
indeed mystical 1hristianity Judaism and 'slam all !orro"ed generously from
the %eo-Platonic !ranch of the Pythagorean tradition. Ho"e(er there are
significant differences "hich are important to o!ser(e. @irst as discussed in the
earlier parts of this Summary Pythagoreans recogni6e many +ods? in addition to
*i8n (The >ne) there are Ironos and Chea (the 4onad and 5yad) 3eus and
Hera (the 5emiurge and :orld Soul) and all the other >lympians as "ell as a
host of lesser 5i(inities Spirits and Heroes (deified ancestors). *ll these +ods
are aspects of The >ne of course "ho is sometimes called simply )+od) !ut !y
this same reasoning "e mortals are also aspects of +od as is e(erything else in
the "orld. :hat this sho"s is that there is a false dichotomy !et"een
monotheism and polytheism. Just as "e all are parts of The :hole !ut
ne(ertheless separate indi(iduals so also all the +ods are really distinct and
indi(idual 5i(inities !ut also parts of the 5i(ine >ne. <i,e our fingers They are
separate !ut parts of one :hole. The All is One (Hen To %an).
@inally it9s "orth"hile to ma,e a fe" remar,s on the ancient )ree$ -ord
Theos (+od). @irst in the oldest stratum of the language Theos may refer to
either a +od or a +oddess (the separate "ord Thea for )+oddess) "as a later
inno(ation). Second the "ord is used almost li,e an ad=ecti(e meaning 5i(inity
and so "hen something is called Theos it means that it has the property of !eing
5i(ine. This helps e#plain "hy an ancient Pagan may refer to Theoi ()+ods)) in
one line and toTheos ()+od)) in the ne#t (as in the Auote from 5iogenes <aertius
a!o(e)? "hat he really means is )5i(ine $eings) (Theoi) and 5i(inity (Theos).
The difference is !et"een focusing on the indi(idual aspects of 5i(inity or on
5i(inity as a "hole. ('t may also !e "orth mentioning that ancient +ree, did not
distinguish small and capital letters so )god) and )+od) are the same.)
'n conclusion ' "ill o!ser(e that the Pythagorean doctrine of The *ll re(eals the
full meaning of the familiar !lessing&
Thou art )odB (Theos ei=)
A Summary of Pythagorean Theology
Part =: Theurgy
200C, John Opsopaus
ontents
1. The Pythagorean Succession
2. *ncient Philosophia
3. 4ediating Spirits
1. Personal 5aimones
2. 'nteraction "ith 5aimones
3. 5i(ine +uides
/. *scent to The >ne
1. 2rotic *scent
2. 1ontemplati(e *scent
3. Theurgic *scent
-. $asic Principles of Theurgy
1. Sum!ola and SunthKmata
2. 2#amples of Sum!ola and SunthKmata
3. Theurgic 'n(ocation
B. Theurgical >perations
.. Telesti,K or 2nsoulment
F. 5esmos ,ai 2,lusis or $inding and Celeasing
1. 5esmos
2. 2,lusis
3. *utodesmos
0. Sustasis or <iaison
1. Sustaseis "ith +ods and Their 5aimones
2. Sustaseis "ith Personal 5aimones
3. >peration of Sustasis
1;. Theourgi,K *nag8gK or Theurgic *scent
1. Purification and Protection
2. Sym!olic 5eath and 5issolution
3. *scent through the Spheres
/. Dnification or Hen8sis
-. Cedescent
The Pythagorean Succession
'n ancient times mystical and magical traditions "ere passed on orally from
teacher to student. >ften this in(ol(ed the teacher ritually adopting the student so
that they !ecame Spiritual Parent and hild. Thus in ancient te#ts the teacher
is sometimes called )@ather) or )4other) and the student )Son) or )5aughter.)
Such a tradition "as called a Succession ('iado)h+ )"hat has !een recei(ed
from another)) and it "as commonly traced !ac, to a ,i#ine Ancestor a +od
"ho first di(ulged the secret teachings to a mortal (often His son). Thereafter the
Succession "as under the guardianship of that +od and all its mem!ers "ere
said to !e in a di(ine Seira(1hord Series <ineage) originating from the +od.
(See Part ' )Triadic Structure) for the Seirai.)
>ne of the most famous traditions of this ,ind is the Pythagorean
Succession (%ythagoreios 'iado)h+) "hich traces it teachings to Pythagoras
(-.2-/0. $12) "ho "as rumored to !e a son of Apollo& his name refers to
Pythian *pollo and his mother !ecame pregnant after a (isit to 5elphi "here
the Pythoness predicted that she "ould !ear a great sage (see in Pt. '').
%e(ertheless Pythagoras had his o"n teachers? he studied under Phere,ydes and
according to his !iographers "as initiated into the 4ysteries of the 1haldeans
2gyptians $rahmans Phoenicians and 3oroastrians.
*s discussed in Part ' (History) the Pythagorean Succession includes many of
the most famous Sages and Philosophers of antiAuity including 2mpedocles
(c./0--/3-) Plato (/2.-3/.) *pollonius of Tyana (1
st
cent. 12) Plutarch (c./B-
c.12-) Plotinus (2;--2.;) the 2mperor Julian (331-3B3) and Hypatia (3B--
/1-). :hen the Pagan schools "ere closed !y Justinian in -20 12
the 7andering Se#en philosophers fled *thens for Persia? they remained there
for a time and a fe" settled in the 2ast. 'n any case after more than a thousand
years the Succession disappeared underground and it is difficult to trace
thereafter although it surfaces from time to time.
Ancient Philosophia
Pythagoras coined the term Philosophos "hich means <o(er of :isdom. * ne"
"ord "as necessary !ecause "hile many people call themsel(es )"ise)
(sophos) the truly "ise person ,no"s that 7isdom (sophia) li,e $uddhahood
is an ideal that fe" attain and then only after many lifetimes. 5esire and pursuit
of :isdom is the most "e should claim.
4odern philosophy often seems li,e a dry academic discipline residing in the
highest attics of the i(ory to"er !ut ancient Philosophia "as (ery different? it
"as a practical discipline aimed at teaching one to li(e "ell. This is also the goal
of modern teachers of %hilosophia. ($etter li(ing through 2nlightenmentV)
'n some "ays %hilosophia is more li,e medicine than a theoretical su!=ect. 'ts
goal is !oth Therapeia (care therapy cure) and !ugieia (health soundness of
mind and !ody). That is it aims at alle(iating the trou!les and afflictions of
people and at sho"ing them a !etter "ay to li(e.
Since each student in a school of Philosophia is in a different situation each
student is prescri!ed practices suited to their condition. *ssessing the spiritual
condition and progress of the student is the =o! of the teacher "ho may !e
called 4ath<gem1n (<eader +uide) or ,idas$alos (Teacher 4aster).
The Teacher often ma,es use of the Therapy of the 7ord "hich includes
incantations and spells !ut also theological and philosophical discourse. The
latter might !e true or false to (arying degrees or on different le(els !ut their
literal truth "as not so important as their effect on the mind of the student. Just as
the doctor may administer different her!s to you at different times depending on
your condition so also the +uide administers different doctrines ((er!al
therapies) appropriate for your spiritual state. The goal is not to !uild
philosophical systems !ut to cure and care for souls. *s 2picurus (c.---c.13-)
said )2mpty are the "ords of thatphilosophos "ho cures no human suffering.)
The Teacher may prescri!e other Spiritual %+ercises (As)+seis) including
meditation contemplation affirmations (isuali6ation =ournal "riting and
indi(idual and group e#amination of spiritual progress and pro!lems. 4ore
ad(anced students may !e in(ited to recei(e training in Spiritual
(agic (Theurgy) and other mystical practices reAuiring greater dedication.
's the Spiritual )uide superfluous in the modern "orldM >n one hand the
threads of the ancient Succession are hard to find (although self-proclaimed
gurus are e(ery"here). >n the other much of the ancient teaching can !e found
in !oo,s and doesn9t ha(e to come from oral teaching. Therefore solitary
practice if often the !est option no"adays. %e(ertheless a +uide is still useful
for !eing a!le to assess the condition of the student and to prescri!e appropriate
practices. @urthermore a +uide is useful "hen the student gets stuc, or
encounters special pro!lems (especially in the more ad(anced practices). @inally
if a student is psychologically )at ris,) a spiritual +uide may steer them a"ay
from potentially dangerous practices and aid their healing (perhaps directing
them to professional care). 'n summary although a +uide is !y no means
necessary your progress may !e easier if you can find a competent honest
Teacher.
(ediating Spirits
'n ancient +ree, ,aim1n (5J2-moan) can refer to any di(inity from the High
+ods on do"n !ut Pythagoreans tend to restrict it to the (ediating
Spirits !et"een the +ods and us. Some Pythagoreans call the higher orders of
5aimones the Angeloi (4essengers) !ecause of Their special role as messengers
of the +ods? the lo"er ran,s are the 5aimones proper and the !eroes. * fourth
class comprises the A)hrantoi (the Immaculate or :ndefiled Ones) "ho are
Perfected $eings (including certain Sages) "ho choose to reincarnate so they
can help humanity. *ll together Pythagoreans refer to the 5aimones as our
)$etters)(1reittones).
5aimones ha(e an intermediate nature !et"een humans and +ods. *ll three
classes of !eings are animate and possess reason. Ho"e(er the 5aimones are
li,e the +ods in !eing immortal and li,e humans in ha(ing emotions. 'n contrast
the +ods are impassi(e and humans are mortal.
4ost of the 5aimones reside in the Air "hich in cosmological terms is the
intermediate region !et"een the earth "here "e li(e and the hea(ens "here the
+ods reside. The (oon is the !oundary !et"een the aerial domain and the
aetherial hea(ens and so that is "here Their Culer !e$ate has Her domain
(see )He,ate) in Pt. ''). (Cecall also that Hades rules the *erial 5aimones.)
*s a conseAuence of Their intermediate nature 5aimones ser(e
as (ediators !et"een the +ods and us and They con(ey
di(ine Pro#idence (%ronoia) into the su!lunary realm. 'n particular They
interpret the +ods9 "ishes for us and are the agents of di#ination oracles
and rituals. They are ministering spirits "ho care for people and are often
called Sa#ior (.-t+r). (Cecall that daim-n is from the 'ndo-2uropean da- to
pro(ide.) 4any rituals are directed to 5aimones ("ho ha(e feelings and can !e
s"ayed) and They are there!y con(inced to mediate "ith the +ods on our
!ehalf.
*ccording to Pythagorean doctrine the +ods reside in the 'oetic 5ealm the
"orld of Platonic 'deas so They cannot relate to us as indi(iduals !ut only as
representati(es of the 'dea of human,ind. The 5aimones ho"e(er !eing
intermediate participate in !oth the 'deal and material "orlds and so
they interact -ith us as indi#iduals. They ,no" our personal and family
histories our personalities and often our thoughts.
2ach 5aim8n is the offspring of a )od "ho is Their Ar$h<gos (<eader
Progenitor >riginator) and thus a 5aim8n com!ines the nature of a +od "ith 'ts
o"n indi(idual characteristics. Therefore the Seira (1hord <ineage) of a +od
includes His or Her 5aimones as "ell as the Successions of Sages already
mentioned. (%e(ertheless all the 5aimones are under the rule of !e$ate
!ecause Her station at the +ate of the 4oon is a!o(e all the 5aimones? She
is 'aimoniar)h+s 5uler of ,aimones.) * +od9s Seira also includes (arious
plants animals materials "ords etc. that
are sym*olically or sympathetically lin,ed to the +od? these are used in sacred
magical operations directed to"ard the +od.
Personal ,aimones
*side from the many 5aimones "ith Their (arious offices "e each ha(e
a )uardian or Personal ,aim1n (Idios 'aim-n) "ho ,no"s our innermost
thoughts and accompanies us through life and through death !et"een li(es.
>ur !ighest Self "hich Pythagoreans call )the !ighest 0lo-er of the Soul) is
our 'nner 5aim8n? some thin, 't is the same as the +uardian 5aim8n !ut others
including myself !elie(e They are different.
:e also ha(e "ith us a Shado- Spirit the >ther 5aim8n or 6ad
,aim1n (1a)os 'aim-n) "ho is created from all the !eliefs !eha(iors
attitudes and so forth that "e ha(e re=ected as "rong. The $ad 5aim8n cannot
!e !anished and if "e imagine "e ha(e done so "e only fool oursel(es "hich
generally leads to1a)odaim-nia& 4isfortune misery and e(en madness. 't is
!etter to come to ,no" your >ther 5aim8n so that you can satisfy His or Her
needs "ithout compromising your moral con(ictions? to this end Theurgy is (ery
(alua!le. (Jour +uardian 5aim8n and Shado" 5aim8n !oth ha(e the same se#
as yourself in most cases.)
:e ha(e other 5aimones "ho are particularly concerned "ith us as indi(iduals
such as (uses "ho !ring us inspiration and Soul )uides (%sychopompoi often
of the opposite se# to oursel(es) !ut there are also other 5aimones "ho may
possess us in counterproducti(e "ays? it9s !est to !ecome acAuainted "ith them
all an important goal of Theurgy.
Interaction -ith ,aimones
>f course daim-n is the origin of the 2nglish "ord demon !ut 5aimones
are neither good nor e#il !y nature. They carry out (arious offices for their
Culing +od "hich might or might not !e to our !enefit. <i,e forces of %ature
They are "hat They are. Ho"e(er due to Their intermediate nature They are
su!=ect to emotions feelings and passions and in this They are unli,e the +ods.
Therefore They can !e more capricious and unpredicta!le.
*s mentioned 5aimones can possess us other people and e(en non-human
things. This is not necessarily !ad for the 5aimones are sources of ,i#ine
Po-er for us? "hen poets in(o,e their 4uses they are in(iting Possession !y
Them. %e(ertheless unconscious or uncontrolled Possession can !e undesira!le
and so it is important to !e a"are of the 5aimones. (Here certainly is one place
"here an e#perienced human +uide can help.) The 5aimones can raise us up or
drag us do"n.
There are (arious "ays of entering into communication "ith a 5aim8n the
simplest !eing to create Sacred Space in(ite Their presence and !egin tal,ing
"ith Them. <ater "e "ill e#plore the more po"erful methods of Theurgy.
*lthough 5aimones deser(e respect do not forget that "e mortals also ha(e a
Spar, of 5i(inity in us and so you should ne(er a!andon your moral autonomy.
,i#ine )uides
:ith a 5aim8n as 4ediator "e can enter into con#ersation -ith the )od "ho
is Their <eader (Ar)h+gos)? the 5aim8n may either manifest the +od or conduct
Him or Her into our presence. *s already remar,ed +ods are remote from the
mundane "orld so "e are often !etter off dealing "ith the 5aimones "ho are
Their 4inisters !ut for some purposes the +od must !e contacted.
>ne reason to ha(e a Sustasis (4eeting 1ompact) "ith a +od is to learn a!out
the 5i(ine Cealm. The goal should not !e idle curiosity !ut to
see, 4no-ledge"hich can aid our cooperation "ith and furthering of 5i(ine
Pro(idence. 'n particular "e can inAuire from the +ods Themsel(es the
techniAues of Sacred 4agic and Theurgy.
@or e#ample instead of trying to guess ho" !est to in#o$e a 5eity or learning it
from possi!ly unrelia!le sources "e can as, the +od ho" They "ish to !e
in(o,ed. (>f course They might not tell us if They thin, "e9re un"orthy?
indeed the &haldean "racles "arn us that if an impure person see,s this hidden
,no"ledge the +ods "ill punish their presumption "ith misleading replies.) 't is
from such 5i(ine 4eetings that "e ha(e Inspired Te+ts such the &haldean
"racles "hich teach us these *rts.
>ne of the most (alua!le things that a +od can teach a 4age are the Signs and
Sym*ols (.unth+mata .umbola) !y "hich the 5eity may !e in(o,ed. These are
animals plants stones colors times and especially secret characters and "ords
"hich !elong to the +od9s Seira and attune the soul of the magician to the +od.
Since !e$ate is 'aimoniar)h+s (5uler of ,aimones) and is the 4ey
!older (1leidou)hos) and )ate$eeper (%ropulaia) at the !oundary of the
5i(ine Cealms (>psopaus *+252 )@ire)) She is the +od most closely
connected "ith Theurgic 5ites and so it is from Her "e see, instruction in
those *rts. ('ndeed it is primarily from Her that "e ha(e the &haldean "racles.)
She controls the 5aimones "ho can assist us or impede our progress. Ho"e(er
the Pythagorean Succession as a "hole is in the Seira of Apollo for He is the
+od of >racles and the +uardian of Truth and 'llumination? Pythagoreans are in
the Solar <ineage (see)Primal @ire) in Pt. '''). See also the earlier discussion of
4ediating +ods ()Helios 2ros W >ther 4ediating +ods) in Pt. ''').
Ascent to the One
The *scent (Anag-g+) to The >ne is the central spiritual practice in the
Pythagorean Tradition (see also )The Threefold :ay) in )Part '''')). 't is !ased
on the principle that )li$e $no-s li$e.) Therefore to ,no" The >ne you must
!ecome The >ne. To ,no" the Highest +od you must unify "ith and !ecome
the Highest +od a process of ,eification (The-sis). @urther since The >ne is
the principle from "hich all things ha(e their e#istence !y returning to The >ne
"e redisco(er and preser(e our eternal 2ssence and thus the *scent is the
principal means of Sal#ation (.-t+ria) in the Pythagorean Tradition. Through
Dnion "ith the 5i(ine "e come to see !eyond our indi(iduality and to
understand our o"n roles as organs and instruments (organa) of ,i#ine
Pro#idence. 'n a sense that "ill !ecome clear the *scent
achie(es Immortali@ation.
There are three Paths of *scent in the Pythagorean Tradition each correlated
"ith one of the three principle Attri*utes of The One& 'ts $eauty :isdom and
+oodness and the corresponding connecting properties <o(e Truth and Trust
"hich are the haldaean =irtues. This ta!le summari6es their similarities and
differences&
Three Paths of Ascent to The One
Attribute of
The One
Beauty Wisdom Goodness
Connecting
Property
Love (Ers)
Truth
(Altheia)
Trust (Pistis)
Vehicle of
Salvation
Erotic
Madness
Divine
Philosophy
Theurgic
Power
Path of
!phrodite
Eros
!thena
"er#es
"e$ate
"elios
Stages of
!scent
% #aterial
% aetherial
% e#pyrean
Desire for
% &ody
% soul
% spirit
Conte#plation
of
% sense
% reason
% intuition
'peration &y
% #aterial
rite
% #ental rite
% unitive rite

Pythagoreans differ a!out "hich path is !etter? different approaches seem to !e
suited to souls "ith different personalities and talents. ' "ill discuss them in
order&
1. 2rotic *scent
2. 1ontemplati(e *scent
3. Theurgic *scent
%rotic Ascent
:e may !egin "ith the 2rotic *scent (Er-ti)+ Anag-g+) in "hich the po"er of
<o(e and 5esire (Er-s) directed to"ard 6eauty raises the soul to"ard the
$eauty of The >ne. %aturally the guides on this path
are Aphrodite and %ros (!oth of "hom ' ha(e already discussed). %rotic
(adness is the Eehicle of Sal(ation and dra"s the <o(er and $elo(ed together
"ith the ultimate goal of union. 't9s !est ,no"n description is in
Plato9s .ymposium (2;02-2121) "here it is put into the mouth of the Priestess
5iotima ((ia Socrates)? other (ersions are gi(en !y many later philosophers (e.g.
@icino).
The *scent proceeds through three stages corresponding to the 4aterial
*etherial and 2mpyrean Cealms (see )Theogony) in Part '). *t the material
le(el desire is aroused !y the *eauty of the *ody "hich is e#perienced through
the senses. This !egins "ith lo(e of an indi(idual9s !eauty !ut e#pands into lo(e
of physical !eauty in general. The second stage ascends to desire for the *eauty
of the soul "hich manifests in the moral e+cellences (Justice @ortitude
4oderation) and theintellectual e+cellences (Prudence Ino"ledge :isdom).
This higher !eauty is percei(ed !y the rational mind rather than the senses. 'n
the third stage one comes to ,no" 6eauty A*solute in the only "ay possi!le&
!y uniting "ith 't This union transcends the duality of su!=ect and o!=ect - of
<o(er and $elo(ed - for the <o(er merges into the $elo(ed.
'mages of fire are common at this stage& *s the moth is attracted to the candle
and is consumed !y it so the soul desires and is consumed in $eauty 'tself. The
soul gi(es itself as a !urnt offering to The >ne. *s fire refines gold so the Holy
@ire of 5i(ine $eauty refines the soul !urning a"ay its grosser elements and
su!limating it. *s the smo$e ascends to the +ods from the sacrificial fires so the
spirituali6ed soul ascends to union "ith the 5i(ine. The <o(er and $elo(ed are
united in $liss.
Dnfortunately this union is imperfect and impermanent for it cannot !e
sustained "hile the soul is still !ound to the !ody. *lthough the de(otee of <o(e
must return to ordinary life the transformation of the soul is permanent. 4uch
more could !e said a!out the 2rotic *scent !ut not in this Summary.
ontemplati#e Ascent
The second path to The >ne is the 1ontemplati(e *scent (The-r+ti)+ Anag-g+)
in "hich the po"er of Truth (Al+theia) leads the soul to the 7isdom of The
>ne. The guides on this path are Athena patroness of "isdom and !ermes the
guide of souls messenger !et"een +ods and mortals and patron of !oundary
crossers. (Thus this may !e called also the !ermetic Ascent although
)Hermeticism) is more theurgic in its operation.) >n this path the Eehicle of
Sal(ation is ,i#ine Philosophia "hich must !e understood in the traditional
"ay as already discussed (see )*ncient Philosophia)). This :ay is descri!ed !y
Plotinus.
The stages of this *scent may !e understood !y reference to the
Pythagoean Tetractys as sho"n in this diagram&
The Tetractys e#plains of course the phases of 2manation as descri!ed in Part '
)Theogony.) Ho"e(er it also sho"s the stages of *scent !ac, to The >ne. *s
usual the *scent !egins in the material realm "ith the contemplation of the
5i(ine in the o!=ects of sense? this is The A-a$ening. * further prereAuisite for
the *scent "hich must !e fulfilled !efore progress can !e made is the practice
of the 0our ardinal %+cellences (also called 1i(ic or Social Eirtues) as taught
!y %hilosophia& 4oderation @ortitude Prudence and Justice corresponding to
2arth :ater *ir @ire.
The second stage is Purification (1atharsis) "hich !rings order to the Soul/s
Three 0aculties (%on-reasoning Ceasoning %oetic). This is accomplished !y
culti(ating the 4athartic %+cellences !y "hich the soul is turned in"ard and
up"ard to"ard The >ne. The goal is to calm the lo"er parts of the soul "hich
are more intimately connected "ith the !ody so that the higher parts may ascend.
*lso on the principle of )li$e $no-s li$e) "e attempt to achie(e
the tranDuillity of the +ods and the inner unity of The >ne.
@irst "e must calm the non;reasoning soul "hich "e share "ith animals and
plants and "hich is the seat of our appetites and of the faculties of gro"th and
nutrition. Since e#cessi(e pleasure and pains can distur! the desired tranAuillity
the philosopher stri(es to li(e healthily "ith proper diet sleep and e#ercise.
(2#treme asceticism may !e counterproducti(e.) The higher (reasoning) soul
must learn that distur!ances arise largely from mental >udgements a!out
sensations rather than from the sensations themsel(es. Therefore !y controlling
ho" "e thin, a!out these things "e can diminish the distur!ing effects of
e#cessi(e pleasures and pains.
:hen the non-reasoning soul has !een calmed you ne#t turn your attention to
the reasoning soul achie(ing tranAuillity !y Duieting the inner discourse. The
thought of the 5i(ine %ous is neither discursi(e nor seAuential in time (see Part
''' )The Self-contemplating %ous)) so to !ecome more li,e 't "e must Auiet our
o"n discursi(e seAuential thin,ing.
:hen the reasoning part of your soul has !een Auieted all that is left is
the noetic part "hich is a,in to the ,i#ine 'ous in its intuiti(e direct grasp of
the 'deas !ut different for your nous still acts in time for it is part of the
indi(idual soul. %e(ertheless if !y a non;-illful surrender you allo" your nous
to contract in"ard and !e dra"n up"ard it "ill !e a"a,ened to its true nature
and origin the 5i(ine %ous.
This !rings us to the third stage called Illumination "hich ascends a!o(e the
soul to the 5i(ine %ous. Here the di(ine part of the soul (the indi(idual nous)
ta,es its place in the di(ine community for the +ods are li(ing
conscious Ideas in a state of mutual intuiti(e contemplation. They are separate
yet one li,e interpenetrating !eams of light or the indi(idual colors mi#ed in
"hite light (see also Part '''' )Pagan 4onotheismM)). So also your indi(idual
mind e#periences itself as separate yet one "ith the others mo(ing in the di#ine
dance of The *ll.
To reach this e#perience of !eing an integral part of The *ll in the 2ternal %o"
you must set aside the 'on;6eing that ma,es you an indi(idual for it is %on-
$eing that separates one thing from another (recall the discussion of the 5yad in
Pt. ''). 'n this "ay your nous forsa,es the indi(idual particular and finite and
ascends to the :ni#ersal and %ternal.
To reach this le(el you must not thin) a!out the @orms or e(en contemplate
them as other !ut you must become them and e#perience their organic, fluent
mutual contemplation. 'n this intuiti(e flo" you are unselfconscious and lose
your separate a"areness (as in our e(eryday e#perience of completely a!sor!ed
competent acti(ity).
To achie(e the final unification "ith The >ne the nous must transcend e(en the
5i(ine %ous for it still has the characteristic of (ultiplicity for it contains all
the 'deas (e(en if mutually interpenetrating). The %ous contemplates 'tself
through 'ts 'deas and so there is still an element of ,uality in 't.
The >ne has proceeded out"ard into the %ous !ut no" the %ous
must re#ert !ac, to"ard The >ne (recall Part ' )Triadic Structure)). 'n this
mo(ement 't is moti(ated !y 'ts <o(e for Truth and the +ood (and so "e see the
con(ergence of the three paths). 't must rise a!o(e @orm and 'dea in
the Ine*riation of 8o#e. Thus you are lost in the direct e#perience of the Truth.
'n contemplati(e union "ith the eternal immuta!le Truth you
achie(e immortality and deification a state "hich persists e(en after the
ine(ita!le return to ordinary life (for the contemplati(e non-dual state cannot !e
maintained for long).
Theurgic Ascent
The third path to The >ne is the Theurgic *scent (Theourgi)+ Anag-g+) in
"hich the Theurgic Po"er of %istis (Trust 0aith) is the Eehicle of *scent
"hich leads the soul to the )oodness of The >ne. The guides on this path
are !e$ate and !elios !oth of "hom "e ha(e seen to !e 4ediators (see Part '''
)Helios and 2ros the 4ediators)? Part '' )He,ate) et seA.? Part E )4ediating
Spirits) and )5i(ine +uides)). Hence this path may !e called also the !eliacal
Ascent. The Theurgic *scent is presented especially in the &haldean
"racles and 'am!lichus9 !oo, "n the Mysteries of the Egyptians.
't "ill !e seen that the Theurgic *scent has much in common "ith the 2rotic and
1ontemplati(e *scents the ma=or difference !eing the use of rituals in(ol(ing
sym!olically meaningful material o*>ects (statues stones her!s incense etc.).
$ecause it ma,es use of these material aids theurgy is claimed sometimes to !e
easier or more accessi!le than the more interior paths through <o(e and Truth.
1ertainly as "ill !e seen the higher degrees of theurgy are less material in their
orientation and so theurgy might !e (ie"ed as a lo"er degree than the
1ontemplati(e and 2rotic practices. Ho"e(er it may !e argued also that theurgy
reaches higher than those practices. The arguments hinge partly on theological
disputes a!out the soul (i.e. "hether it )descends completely) in em!odiment).
Personally ' don9t thin, that either of these (ie"s are Auite correct and ' thin, it
is !etter to choose a path that fits your personality inclinations and talents.
Dltimately you "ill ma,e more progressfollo-ing your o-n destiny than
someone else9s.
<i,e the Paths of <o(e and :isdom theurgy see,s the sal(ation of the soul
through Dnion "ith The >ne. Ho"e(er !y its emphasis on the necessity of
material rites it focuses on our em*odiment and its role in the system of the
uni(erse. @or em!odiment is part of the necessary Procession from The >ne and
the (anifestation of 8o#e in the uni(erse. <o(e is a relation !et"een the <o(er
and the $elo(ed and so there must !e an >ther for there to !e <o(e. The creation
of the Indefinite ,yadand Her separation from the 4onad "ere necessary !efore
<o(e (Eros) @irst!orn of the Paternal %ous could appear in the uni(erse
(see Part '' )The 'ndefinite 5yad) and Part ''' )Helios and 2ros the 4ediators)).
This <o(e proceeds out"ard from the >ne 4ind and is directed to"ard
Primordial 4atter. *s part of thisprocession our souls are em!odied in human
!odies !ut the completion of the )%rotic ircuit) "hich !inds the uni(erse into
one reAuires us to turn bac) to"ard our essential source The >ne.
Thus theurgy uses material o!=ects "hich participate in the %ternal 0orms and
reorients our souls into "hich the 'deas ha(e descended to turn material creation
!ac, to"ard The >ne "hich is its origin. 'n this "ay theurgists complete the
"or, of creation !egun !y the 5emiurge? they participate in the eternal creati(e
"or, of the +ods and !y this participation !ecome immortal and deified
themsel(es. @inally theurgists participate in the Pro#idential %#olution of the
uni(erse? in so doing they "in Sal#ation.
6asic Principles of Theurgy
The +ods "hich e#ist as Henads in the 4onad (see Part ''') proceed out"ard
into manifestation there!y !ecoming 8i#ing Ideas in the %ous of the 5emiurge
and gi(ing rise to a lineage of 5aimones and mortal human souls
(see )Pythagorean Succession) a!o(e). These 'deas descend through the :orld
Soul "ho !irths them into time and space to inform the material "orld. Thus all
around us and in our souls "e find the @orms and 'deas !elonging to
the Seirai (1hords) of the +ods? they are the material and means of theurgy and
our ne#t topic.
Sum*ola and Sunth<mata
:hen things that are enformed !y the di(ine 'deas "hether they are found
e#ternally in physical reality or internally in psychical reality are used in
theurgy they are called sumbola or sunth+mata. These "ords are often translated
)sym!ols) and )to,ens) or )signs) !ut "e "ill understand !etter their role in
theurgy if "e !egin !y loo,ing at their meanings in ancient +ree,.
* sEnth<ma is something put together or de(ised (suntith+mi) an agreed upon
signal pass"ord passport indeed any to,en or sign. 4ore
generally sunth+ma may refer to a pledge co(enant or agreement or to to,ens
of these relations. @urther it may refer to a communion or connection !et"een
t"o parties. Thus in the conte#t of theurgy a sunthKma is a pass"ord or sign
gi(en to us !y the +ods in to,en of and to facilitate our communion "ith Them.
Ceread the preceding definition and try to grasp the full meaning of sunthKma
for it "ill help you understand the role of sunthKmata in theurgy.
* sEm*olon !rings together (sumballein) t"o things. :e may !egin "ith the
most concrete meaning& in ancient times the parties to an agreement might !rea,
anastragalos (small !one) ostra)on (pottery shard) or coin into t"o pieces? the
t"o parts each retained !y one of the parties fit together li,e loc, and ,ey. So
also a seal impression in "a# or clay such as made !y a signet ring is a
sum!olon a good metaphor (oft-repeated in antiAuity) for the impression of the
@orms on matter. The (aterial 0orm or %m*odied Idea is the signature or
imprimatur reflecting the sanction of the +od. The sum!olon is a sign
of good-ill and thus in theurgy of a +od9s good"ill. The signet ring and li,e
sum!ola are proofs of identity the pass"ords and secret signs that allo" one to
proceed and in a theurgic conte#t to approach and contact the +ods. Such a
pass"ord might ta,e the form of signum and responsum and so also in theurgy
there is an interchange of signs. The +od teaches the Signs? if the theurgist
responds appropriately they are admitted. So also the sum!olon !ecomes a
to,en of the agreement treaty or contract !et"een the parties? here !et"een the
+od and theurgist. 'n particular the sum!olon as secret sign leads to its meaning
as allegory omen portent or occult sign and in these meanings "e arri(e at the
2nglish "ord )sym*ol.) *gain you should try to grasp the full range of meaning
of sum!olon to understand the role of sum!ola in theurgy.
The sum!ola and sunthKmata are in the Seirai of the +ods? they participate in the
di(ine @orms or 'deas? they are in the +ods as the +ods are in them. They are
found e(ery"here as the &haldean "racles (fr. 1;F) attest&
Paternal %ous so"s Sum!ola throughout the :orld?
He thin,s the Thoughts called $eauties 'ne#pressi!le.
<iterally the (ous intuits (noei) the 'deas ((o+ta). Henceforth in the conte#t of
theurgy ' "ill use the terms sumbolon and sunth+ma synonymously.
%+amples of Sum*ola and Sunth<mata
>nce you understand the general principles of sum!ola and sunthKmata you can
see that they ta,e many different forms& anything in the +od9s Seira anything
participating in the di(ine 'dea.
* sum!olon may !e material. @or e#ample gold and golden
colored o*>ects (e.g. the stone citrine) are in the Seira of the Sun. So
also animals such as the coc, "hich "elcomes the Sun and plants such as the
heliotrope "hich turns to"ard the Sun. Hot spices such as cinnamon are
sum!ola of the Sun and may !e used in ritual food offerings or incense.
>!(iously images of the Sun or of the +od Helios participate in the @orm of the
Sun and may !e used as sum!ola. 4ore a!stractly (arious $hara$t<res - secret
gestures figures and geometric shapes that participate in the di(ine @orm - may
!e used. Such figures may !e "ritten dra"n or engra(ed or they may !e uttered
or other"ise enacted in time.
SunthKmata need not !e so material. @or e#ample a poem or hymn to the Sun
may ser(e as a sunthKma as may (arious musical modes, melodies, or
#ocali@ations ()magic "ords)) that ha(e occult sympathies "ith the Sun. 'ndeed
the sunthKmata need not !e e#ternal at all !ut may !e constructed or imagined in
the soul of the theurgist and contemplated and offered to the +ods upon that
most sacred altar.
@urthermore since the 1elestial +ods are important mediators !y "hich the
'deas proceed into the su!lunary "orld and !y "hich "e return to the +ods so
alsoastrological correspondences are important sum!ola and astrological
considerations enter into the timing of theurgic rites.
Ho" does one learn a +od9s sum!ola and sunthKmataM Sometimes they ha(e !een
handed do"n !y tradition and can !e learned from ancient mythology as "ell as
from more recent magical te+ts (such as 1ornelius *grippa9s Three $oo)s of
"ccult %hilosophy) "hich ta!ulate correspondences. Such sources ho"e(er
cannot !e accepted !lindly& =ust !ecause it9s old doesn9t mean it9s correctV The
more recent "or, of depth psychologists such as Jung can also !e helpful as
can dictionaries of sym!olism.
%one of these sources can !e accepted uncritically. *t (ery least they should !e
tested !y your o"n intuition for your indi(idual nous participates in these same
'deas. (The +ods place the sum!ola in our souls as "ell as in the material "orld.)
'n the final analysis "e must learn the sunthKmata from the )ods Themsel(es&
They teach us the appropriate signa and responsa.
Ho" do "e learn them from the +odsM >ne of the principal "ays is *y theurgy
"hich is therefore the means as "ell as the end. $y theurgy "e learn the rites and
sunthKmata for more ad(anced theurgy. *s a practical e#ample the haldean
Oracles are the result of Julian the Theurgist (2nd or 3rd cent. 12) learning
theurgical techniAue from He,ate Herself.
Theurgic In#ocation
't is necessary to say a fe" "ords a!out theurgic in(ocation for "hen "e in(o,e
the +ods "e do not in any sense order Them to come to us. %e(ertheless the
theurgist9s actions including the in(ocations are instrumental in the +od9s
arri(al. This may !e e#plained !y analogy.
:e cannot order the Sun to shine !ut !y unco(ering and cleansing our "indo"s
"e can allo" the sunlight in. So also you cannot order a +od to come !ut !y
proper theurgic cleansing of your soul you may ma,e it a suita!le 5eceptacle
2,o$h<3 for the +od9s presence.
To change the analogy some"hat light follo"s its o"n la" and the sunlight
contains all the colors. Jou cannot command a certain color to descend from the
Sun !ut you can put a colored filter o(er a "indo" to admit only one color
!athing e(erything in that hue. >r you can paint an o!=ect or ma,e it of a material
that reflects only one color? for e#ample a golden o!=ect manifests the yello"
light in the Sun9s rays. That is you can !y appropriately s,illed means create
a 5ecei#er 2,o$h<3 that is )tuned) to a particular color li,e a radio recei(er is
tuned to a radio freAuency.
So also in theurgy. *lthough all the +ods are e(ery"here li,e the colors in the
sunlight "e may arrange suita!le recei(ers or receptacles that are tuned to a
particular +od. This tuning is accomplished !y means of the +od9s sum*ola.
<i,e one half of a sunth<ma they match and engage the +od9s energy causing it
to resonate and reflect illuminating the "orld and our souls "ith this energy.
<i,e all analogies these are imperfect and should not !e ta,en too literally.
%e(ertheless it9s astonishing ho" much theurgy can !e learned from them and
the student "ill !e re"arded for contemplating them carefully.
Theurgical Operations
The follo"ing are the principal theurgical operations (pra5eis)&
1. Telesti,K or 2nsoulment
2. 5esmos ,ai 2,lusis or $inding and Celeasing
3. Sustasis or <iaison
/. *nag8gK or *scent
They are of increasing difficulty.
Telesti$<, or %nsoulment
The first theurgic operation (pra5is) that ' "ill discuss is called in ancient
+ree, Telesti)+ a (ague term that means )mystical) or )initiatory)? in this case it
refers to a particular mystical art (te)hn+) or science (epist+m+). 'n 2nglish the
procedure is often called )animating a statue) "hich might suggest statues
dancing a!out unless you remem!er that anima is a <atin "ord for soul and
thus animation is literally gi(ing a soul to something. 'n +ree, this process is
called empsE$h1sis since it puts a soul (psu)h+ psyche) into something.
%ormally empsu)h-sis(ensouling) is used to cause a di(ine or daimonic soul to
ta,e up residence in a di(ine image (agalma)? thus the soul is gi(en a material
(ehicle through "hich it may operate. Therefore in this as in all theurgic
operations the theurgist participates in the creati(e acti(ity of the 5emiurge
specifically in the ensoulment of the material -orld. Such an operation may !e
used to consecrate a statue (for e#ample to !e the principal di(ine image in a
temple) or to pro(ide a medium of communication "ith a +od or 5aim8n or
to purify the theurgist/s soul !y ser(ing as a medium !y "hich the indi(idual
soul may participate in the di(ine image.
%eedless to say a +od is not ordered or compelled to ta,e up residence in the
image. Cather the theurgist prepares the image as a suita!le do)h+ - receptacle
or recei#er - for the di(ine po"er (d>namis) so that it may actuali6e its energy
(en?rgeia) in the material "orld. 't is li,e preparing an o!=ect to reflect a certain
color of light !ut the light must !e present already for the reflection to ta,e
place. This is accomplished !y using the sumbola and sunth+mata of the +od (or
a 5aim8n representati(e) in the preparation of the di(ine image. The more
sum!ola that are used the !etter the agalma "ill reflect the di(ine energy.
@irst "e may consider the form of the agalma& it may !e a statue or other image
(e.g. a picture) of the +od in a characteristic pose or an image of an attri!ute
associated "ith the +od such as an animal sacred to the +od (e.g. an o"l for
*thena) or the +od9s instrument (e.g. a lyre for *pollo). The agalma may !e
engra(ed or other"ise mar,ed "ith the name (especially the Secret %ames) or
epithets of the +od. 2soteric signs or other )hara)t+res may !e used also.
>ften a statue has a receptacle in its !ac, or !ase into "hich the +od9s
sunthKmata may !e placed. These include gemstones metals her!s plants and
animals. This is also a good place to put to,ens mar,ed "ith secret names or
signs if the image is to !e (isi!le to the pu!lic. ('f the image is a picture it may
!e mounted on or placed a!o(e a !o# in "hich sunthKmata are put.) The agalma
may !e fumigated "ith incense appropriate to the +od and anointed "ith
appropriate oils or perfumes. The theurgist may address in(ocations prayers
chants poetry or other te#ts to the +od sing hymns or play music in the
appropriate modes (harmoniai) for the +od. @inally the agalma "ill !e a !etter
recei(er if it is constructed or consecrated at a time that is astrologically
auspicious for attracting the +od9s po"er. The general principle should !e clear&
the more sum!ola and sunthKmata that can !e com!ined in the image the !etter
the recei(er it "ill !e.
The agalma "ill !ecome numinous "hen it is in the energeia of the +od or
5aim8n. Phenomena of light may appear around it& luminous or luciform
apparitions (puraug+ or ph-toeid+ phasmata). :hen this occurs the energeia of
the +od "ill !e actuali6ed in the soul of the theurgist and the image may induce
prophetic dreams manifest omens or deli(er re(elations (theopar@dota) often in
response to the theurgist9s petition. 'n particular this is an opportunity for the
theurgist to o!tain information and instructions for theurgic operations.
,esmos $ai %$lusis, or 6inding and 5eleasing
Through the operations of 'esmAs )ai B)lusis ($inding and Celeasing) a +od or
5aim8n is called to ta,e temporary possession of a person. The terminology is
from traditional magic !ut in theurgy "e must interpret )!inding) in the sense
already discussed ()Theurgic 'n(ocation))& preparing a suita!le recei!er for the
di(ine energy. 'n fact the easiest "as to understand 'esmos is as Telesti,K in
"hich a human recei(er replaces an agalma (di(ine image).
$ut first some terminology. The theurgist "ho in(o,es the +od or 5aim8n is
referred to as the 1l+t-r (1<*J-tor 1aller) or Theag-gAs(+od-e(o,er) "hereas
the su!=ect is referred to as the 'A)heus (Cecipient) Theat+s (Seer)
or 1@to)hos (the )Held-do"n >ne)). They may !e the same person (i.e. the
theurgist may call the di(inity to sei6e themsel(es) !ut this more ad(anced
operation "ill !e descri!ed later ()*utodesmos)) and for no" "e "ill treat them
as different people.
'n 5esmos sum!ola and sunthKmata are used in much the same "ay as in
Telesti,K ("ith o!(ious adaptations some of "hich are descri!ed later). The goal
again is to )tune) !oth the 1aller and the Cecei(er so that they are recepti(e to
the di(ine po"er (dunamis) and actuali6e the di(ine energy (energeia). This
allo"s the energy to a"a,en and shine forth in the souls of !oth the 1aller and
Cecei(er as "ell as in the material en(ironment.
The ad(antage of 5esmos o(er Telesti,K is that the Cecei(er is a human !eing
and therefore they can spea, "ith the di#inity/s #oice. >n the other hand the
disad(antage of a human Cecei(er is that their soul may (consciously or
unconsciously) contaminate the re(elation from the +od. <ess o!(iously there
is a danger that the Cecei(er9s personal daimones (see )Personal
5aimones) a!o(e) may sei6e them rather than their !eing possessed !y the +od
or 5aim8n "ho "as in(o,ed. (Similar pro!lems can arise in Telesti,K for the
theurgist is human too !ut they don9t usually directly contaminate the recei(ing
image.) This is the reason that nai(e young !oys "ere often used as Cecipients in
ancient times& they are less li,ely to put their o"n ideas and personalities in the
"ay an their personal daimones (especially se#ual daimones) are fe"er and
"ea,er. They ha(e "hat theurgists term epit<diFt<s (suita!ility fitness). 'n
general "e can see that the Seer needs to !e a!le to enter a trance state in "hich
their conscious mind is Auiet? their personal daimones should !e pacified and
dormant during the operation. Then the Seer may !ecome a pure and
uncontaminated 5eceptacle for the di(ine energy. To reflect the di(ine light
clearly the mirror should !e un!lemished clean and polished.
%eedless to say depending on their psychological state and the acti(ity of their
daimones Seers may !e !etter a!le to !ear the +od at some times than at others.
This must !e ta,en into account !efore attempting 5esmos. 'n "hat may !e a
fragment from the &haldean "racles (fr. 211) a +od complains
The Cecipient9s "retched heart supports me not.
@urthermore an ine#perienced Seer may ha(e trou!le at first achie(ing an
adeAuate recepti(e state !ut "ith talented Seers this impro(es "ith practice. :e
say that they acAuire the Hierati)+ 'unamis (!ieratic 0aculty).
The ,esmos
The 5esmos operation !egins "ith the cleansing and purification of !oth the
1aller and Cecei(er. They "ill ta,e a ritual !ath and dress in ceremonial attire&
typically a "hite ro!e !ound "ith a !elt !earing the sum!ola of the +od to !e
in(o,ed? they may "ear also garlands and other di(ine sum!ola as appropriate.
%e#t the 1aller Cecei(er and ritual area are purified typically "ith salt "ater
and !urning sulfur (HAlm+ )ai TheCon& 6rine and 6rimstone). The atmosphere
may !e prepared !yAtmoC (Eapors) that is incense appropriate to the di(inity.
5uring the operation the 1aller may stand on $hara$t<res (esoteric characters
and figures) that are sum*ola of the di(inity.
'n general as in Telesti,K the more sum!ola and sunthKmata that are used the
!etter "ill the Cecipient !e prepared for the arri(al of the di(inity. To help the
Seer achie(e a trance state it9s helpful to pro(ide a point of focus such as an oil
lamp (traditional) a candle or a $hara$t<r or other di(ine sum!olon.
The state "e "ish to achie(e is called TheophorCa (!earing a
+od) EnthousiasmAs (ha(ing a +od "ithin entheos) EpCpnoia (inspired !y a
+od).
There are (arious signs that the e#perienced 1aller may use to tell if the
Cecipient has achie(ed a state of Theophoria. These include changes of (oice and
facial e#pression. *lso there may !e unusual !odily mo(ement or rigidity.
<e(itation has !een reportedV >ften there is insensiti(ity to pain. Theophoria is
often accompanied !y luminous #isions "hich may !e percei(ed !y the Seer
(called autoptic) or !y the Theag8gos (called epoptic). 'n the latter case the
1aller may descri!e the (isions to the Cecipient so that they may e#perience the
2nthousiasmos more fully. $oth may e#perience (isions. Sometimes the Seer is
sei6ed completely !y the +od in "hich case they "ill !e unconscious of "hat
transpires and the Theag8gos "ill "itness epoptic manifestations of the +od? the
Cecipient may ha(e no memory of the Theophoria. *t other times the Seer "ill
consciously e#perience the 2nthousiasmos? they may feel their mind and !ody to
!e sei6ed and !earing the +od or they may e#perience the +od e#ternally
through autoptic (isions. *lso the 5o,heus may o!ser(e the lamp focus to
transform from the ordinary )mortal light) to a numinous )strong immortal light.)
The e#perienced 1aller can tell from the luminous apparitions "hat sort of +od
or 5aim8n has sei6ed the Seer (some of the rules can !e found in 'am!lichus9 'e
Mysteriis $,. ''). This is important !ecause some of the lo-er ran$s of
,aimones ("hich are go(erned more !y emotion than !y reason) do not respond
honestly "hen as,ed their identity. 'n any case you should ne(er accept a di(ine
spirit9s statements uncritically nor a!andon your intellectual and moral autonomy.
+enerally formless luminous apparitions are more relia!le indicators of di(ine
presence since they are truer to a +od9s form than recogni6a!le shapes (see
'am!lichus loc. cit.). *lso the &haldean "racles (fr. 1/F) state&
$ut "hen you see the (ery holy Shapeless @ire
"hich shines !y leaps and !ounds throughout the "hole "orld9s
depths
attend the @ire9s Eoice....
'n any case an incorporeal 5eity adopts a corporeal form for our !enefit. *s the
+oddess e#plains in the "racles (fr. 1/2)
... for you these !odies ha(e !een !ound
upon autoptic apparitions ...
The %$lusis
The operation is usually !rought to a close "hen the Theag8gos percei(es that
the di(inity has departed from the Cecipient !ut it may !e terminated also if the
Cecipient or Theag8gos are !ecoming too tired to sustain the Theophoria. *t this
time the 2,lusis (Celease) remo(es the !urden of !earing the +od (Theophoria)
from the Iato,hos (Held 5o"n >ne).
The Theag8gos !ids the di(inity to depart (if necessary) and than,s them for their
presence&
*t last release the <ord? no more the mortal holds the +od.
(&haldean "racles du!. fr. 22-). *gain in theurgy it is recogni6ed that a +od
cannot !e )!anished.) Cather this dismissal !egins the )detuning) of the
Cecipient9s soul from the di(ine po"er and !ac, to the material realm there!y
allo"ing the di(ine energy to dissipate.
>nce the Cecipient !egins to return to normal consciousness they should
accelerate the process !y turning a"ay from the focal lamp and turning their
attention tomundane matters. @ocusing on their !ody ("hich is pro!a!ly
uncomforta!le after the operation) is a good strategy. This process "hich may
happen accidentally if the Seer loses focus is descri!ed in the "racles (fr. 1/1)&
The sluggish mortal nodding here is +odYs Celease.
That is if the sluggish (matter-!ound) Cecipient )nods) or inclines to"ards the
things here (of this "orld) it "ill result in the +od9s Celease.
The Theag8gos may step off of the +od9s ,hara,tKres if they "ere used and
e#tinguish the incense and focal lamp. These and other ,hara,tKres and sum!ola
of the +od may !e co(ered. @inally the Theag8gos and TheatKs remo(e their
ceremonial ro!es and the sum!ola of the +od. This ends the rite.
%ote that the goal is not to se(er all contact "ith the +od !ut simply to effect the
Celease (E)lusis) of the Held 5o"n >ne (1ato)hos) from di(ine control. The
Theag8gos must !e sensiti(e to any signs that the Celease is not complete and
ta,e measures if necessary to restore the Iato,hos to himself. This is in !rief
the operation of 'esmos )ai E)lusis.
Autodesmos
*s pre(iously remar,ed it is possi!le for the 1aller and Cecipient to !e the same
person an operation that "e may call Autodesmos !ut the preceding description
highlights some of the difficulties of this more ad(anced operation. @irst since
you are acting in !oth roles you must !e !oth acti#e and passi#e at the same
time& concentrating your mind on the in(ocations and other sum!ola "hile
surrendering your !ody and soul to the di(inity. 'n practice the operation goes
through stages from more acti(e in(ocation to more passi(e contemplation of
,hara,tKres or di(ine logoi (sayings) and finally to surrender. >!(iously you
cannot surrender completely or you "ill not see the (necessarily autoptic) (isions
or here the re(elations.
@inally there is the matter of 5elease. :hen you percei(e that the +od has
departed or you ha(e !ecome too tired to continue you must refocus your
attention on the material realm as in ordinary 2,lusis. Cemo(e your ro!e and
lea(e the ritual area.
't9s "orth noting that there is little danger of a trained theurgist getting stuc$ in a
trance. The mortal frame cannot sustain a di(ine spirit indefinitely? e(entually it
"ill fatigue and you "ill fall asleep. This is not necessarily !ad for in this still-
inspired state you are li,ely to ha(e re(elatory or prophetic dreams. 'n any case
it9s important to ,no" that "hen you a"a,e there may !e lingering effects of
2nthousiasmos and so it9s still necessary to ta,e definite measure
to reground yourself in the material "orld. (1lap stamp dance e#ercise ha(e
se# eat etc.)
Cecall ()+oal of Theurgic *scent)) that in theurgy a return to em*odiment is
an essential part of the process for that is our role in the creation of the uni(erse.
Theurgy effects the %pistroph< 2Turn 6ac$3 to"ard The >ne and thus the full
actuali6ation of 5i(ine Energeia.
Sustasis, or 8iaison
.ustasis is usually translated )meeting) or )con=unction) !ut again "e "ill get
more insight into the goal of the operation if "e loo, at the range of meaning of
the "ord. * s>stasis (pl. sust@seis) is literally a putting-together (from sun*
ist+mi to set up or place together). Therefore in its most !asic sense a di(ine
sustasis is a meeting that !rings together a mortal and a di(inity (5aim8n or
+od). Sustasis also means anintroduction or recommendation !y "hich a
mortal and di(inity may ma,e each other9s acAuaintance. $y e#tension )sustasis)
can refer to afriendship or alliance and this cooperati(e relation is also a goal of
di(ine sustasis.
Therefore "e may say that the purpose of a di(ine (or hieratic) sustasis is to meet
and form an alliance "ith a di(inity for the sa,e of cooperation. $y means of
such an alliance you can place yourself under a +od9s guidance and
protection (tutelage in the ancient sense) or you may secure the assistance of a
5aim8n for furthering di(ine purposes. Such an assistant is called a Paredros
"hich literally means )one "ho sits !eside) and !y e#tension an assistant
di(inity a familiar spirit or a counselor "ho pro(ides magical aid.
Sustaseis -ith )ods and Their ,aimones
*s pre(iously discussed ()4ediating Spirits)) +ods e#ist outside of space and
time and ,no" us indi(idually only as representati(es of human,ind. Therefore
it is usually easier more !eneficial and more common to ha(e a Sustasis -ith a
,aim1n for They e#ist in time and space and ,no" us as indi(iduals. Since the
5aimones are intermediate !et"een humans and +ods (recall )4ediating
Spirits) a!o(e) They are ideal mediators and are especially suited
as messengers (angeloi )angels)) !et"een our material uni(erse and the %oetic
Cealm of the +ods. :e may !ring our indi(idual pro!lems to 5aimones and
reAuest Their guidance and aid in our indi(idual li(es.
Sometimes it is appropriate to form a Sustasis -ith a )od. This may !e "hen
the issue or goal is transpersonal (i.e. dealing "ith humanity as a "hole) or
"hen you "ish to participate in the transcendent energeia of the +od. ('n the
latter case !e"are ho"e(er since the High +ods in fulfilling Their purposes
may ha(e little regard for the needs desires or sensi!ilities of indi(idual
humans. $eing the instrument of ,i#ine 7ill may !e neither con(enient nor
pleasant.) Practically e(en if your goal is sustasis "ith a +od you should start
"ith a 5aim8n. The +ods ha(e created Their hords or 8ineages of 5aimones
as mediators and messengers for us. Therefore a +od is normally approached
through Their 5aimones.
2(en if a +od is in(o,ed a 5aim8n may appear in Their stead and you should
not !e surprised at this. @urther if as,ed to identify Themsel(es the 5aim8n may
claim to !e a +od. This may not !e intentionally decepti#e (although 5aimones
are capa!le of such deception). Cather the 5aim8n may !e delegated to this
purpose !y the +od for "e are !etter a!le to relate to the indi(idual personality
of a 5aim8n than to the transcendent character of a +od. Second as "e ha(e
seen names may !e duplicated at each le(el of the di(ine hierarchy? thus since
many 5aimones do not ha(e names They may call Themsel(es !y the name of
the +od "ho heads their lineage. *s pre(iously remar,ed there are theurgic
means for distinguishing di(ine and daimonic apparitions (see under )5esmos)
a!o(e) !ut it is pro!a!ly safer to assume that you are communicating "ith a
5aim8n.
The fact !ears repeating that you cannot simply accept that a spirit is "ho They
say They are. Ho" then can you trust anything They sayM Jou can9tV 2(en if
you are confident that you are communicating "ith one of the High +ods you
should not *elie#e uncritically "hat (you thin,) They say or *lindly
accept Their ad(ice or commands. *lthough your ego - your indi(idual
conscious mind - should ser(e di(ine Pro(idence it "as gi(en to you for a
reason. Dse itV 5o not a!andon yourcritical reason or your moral autonomy.
They are essential to our role as humans and (agi in the 5i(ine >rder.
Sustaseis -ith Personal ,aimones
*s pre(iously discussed ()Personal 5aimones)) "e all ha(e personal daimones
"ho are assigned to us throughout our li(es and perhaps !eyond. @or e#ample
each of us has a )uardian or Personal ,aim1n (Idios 'aim-n) "ho mediates
!et"een us and the +od "ho originates our lineage. 'n particular your +uardian
5aim8n "atches o(er you and stri(es to guide you according to your destiny?
some say that this +uardian is your ad(ocate !et"een li(es. 'n any case your
cooperation "ith your +uardian "ill !e facilitated if you ma,e Their
acAuaintance and form an alliance "ith Them. Thus a Sustasis -ith your
Personal ,aim1n (.ustasis Idiou 'aimonos) is especially "orth"hile? life "ill
go much smoother.
*nother personal daim8n is the %#il ,aim1n (1a)os 'aim-n) "hich is !orn
from the re=ected potentials and energies of your soul. That is e(erything that
you consciously or unconsciously "hether !y conscious decision or !y cultural
and en(ironmental osmosis ta,e to !e !ad all those Aualities "ill !e the
characteristics of your 2(il 5aim8n.
Such might seem to !e the last sort of Spirit one might hope to meet (for 't9s
demonic in the colloAuial sense) !ut that is incorrect. @or if you ignore the
e#istence of the >ther 5aim8n He or She (for its se# is the same as yours) "ill
act outside your a"areness possessing you or possessing those "ith "hom you
deal. @or the >ther 5aim8n "ants to li(e and act and "ill find a "ay to do so.
Therefore it is much !etter to esta!lish a Sustasis -ith your %#il
,aim1n (.ustasis 1a)ou 'aimonos). $ecome acAuainted so that you "ill
recogni6e Him or Her& "hether sei6ing you or another person or simply ho(ering
in the air. @ind out the Ia,os9 needs desires and issues "ith you so that you
may form an agreement that satisfies the 5aim8n "ithout sacrificing your
personal needs and moral autonomy. $y this alliance your >ther 5aim8n "ho
"as created from re>ected parts of your o-n soul may !e recruited to "or, for
your higher (di(ine) purpose. The Ia,os 5aim8n holds great po-er and !y a
proper alliance ()pact)) you may reclaim this po"er for di(ine ends. $y
reclaiming the lost parts of your soul you !ecome more "hole.
@or many centuries 7estern culture has re=ected and denied the 2(il 5aim8n
!oth indi(idual and collecti(e (for the collecti(e consciousness of a culture
nation or religion also creates its Ia,os 5aim8n)? this is the reason these
destructi(e po"ers are rampaging ungo(erned around our "orld. They cannot !e
!anished? the only solution is a cooperati(e alliance in conformity "ith modern
society and ethics.
The Operation of Sustasis
Ha(ing discussed at length the meaning and purpose of Sustasis "e can descri!e
the operation !riefly for it !uilds on the techniAues already discussed
(Telesti,K5esmos ,ai 2,lusis). This is !ecause the first step is to in#o$e the
,i#inity into your presence. This may !e accomplished !y in(o,ing Them into
a di#ine image(agalma) or other prepared and consecrated focus (as in
Telesti,K) or into a human 5ecei#er (as in 5esmos). To this end all the
techniAues of Telesti,K and 5esmos are appropriate so long as you ha(e gained
e#perience "ith seeing (isions through practice of these arts. The principal
difference is that once the Spirit is present you engage in a dialogue directed
to"ard esta!lishing an alliance. This might include #o-s on your part in than,s
for the di(ine aid and other agreements onSunth<mata (signs to,ens) !y "hich
you may communicate "ith each other. Standard techniAues of 2,lusis (Celease)
are used to terminate the Sustasis.
The so-called )(ithras 8iturgy) ($et6 P+4 'E./.--2F0? 4eyer 211-21) is a
good e#ample of an ancient Cite of Sustasis although it is not purely
Pythagorean.
Theourgi$< Anag1g<, or Theurgic Ascent
:e no" come to the last and most ad(anced theurgic operation the Theourgi)+
Anag-g+ or Theurgic *scent (also ,no"n as the !ieratic Ascent). *lthough the
procedures are similar to the operations already discussed in particular 5esmos
,ai 2,lusis there is a crucial difference !et"een *scent and all the other
operations for in those operations the 5i(inity is al"ays e#perienced as )other)
!ut !y means of the *nag8gK you ascend so that your soul so far as is possi!le
for a mortal unites "ith a +od. 'n this "ay you e#perience deification (the-sis).
Thus the goal of theurgic ascent is union (hen-sis) "ith a +od. This may !e any
+od including e(en the 5emiurge and The 'neffa!le >ne (an especially difficult
operation). $y means of this union you may e#perience your o"n inherent
di(inity and your continuity "ith The >ne and thus !y means of the union
come to !e in !etter harmony "ith Pro(idence. 1onsciously e#periencing your
participation in Pro(idence gi(es meaning to life.
The stages of the Theurgic *scent are essentially similar to those of
the 1ontemplati(e and 2rotic *scents !ut the Theurgic *scent ma,es more use
of ritual (material su!stances and actions). Therefore it may !e effecti(e "hen
the other more interior ascents are not.
$y the principle of li$e $no-s li$e it is the image of The >ne in your o"n soul
(called the 0lo-er of the 7hole Soul Anthos %as+s t+s %su)h+s) that is a!le to
unite "ith The 'nefffa!le >ne. (See )Personal 5aimones) a!o(e on the @lo"er
of the Soul.) $y means of this ),no"ledge through identification) your
indi(idual >ne comes to participate more perfectly in The >ne 'tself. This is the
turn !ac, to"ard the >ne (the ultimate source) ,no"n as
the Epistroph+ (5eturn? recall )Triadic Structure) in Part ') !y "hich your soul
!ecomes the energeia actuali6ing the po"er (dunamis) of the >ne. This is our
destiny.
To accomplish the ascent the parts of your soul that are more li,e The >ne must
!e separated from those that are less li,e 't. This separation is accomplished !y
asym*olic death& )dying !efore you die.) $efore descri!ing the procedure it is
necessary to e#plain that the ascent is a cooperati(e acti(ity !e"een the 'nitiate
(masc.Tetelesm?nos femn. Tetelesm?n+) "ho ma,es the ascent and an 'nitiator
(TelesiourgAs) or Theurgist (TheourgAs) "ho usually has (human) assistants.
(*s for 5esmos it is possi!le !ut difficult for a Theurgist-'nitiate to ma,e the
ascent on their o"n.)
Step G: Purification and Protection
Preparatory to the ascent is the Purification (1@tharsis) of the Soul
its =ehicle (A)h+ma) and the 6ody. The principal goal is to facilitate the ascent
!y ma,ing the initiate as similar to the +ods as possi!le. Purification of the !ody
may include a ritual !ath (as in 5esmos) se#ual a!stinence and dietary
restrictions or prescriptions as appropriate to the 5eity. The !ath corresponds to
the -ashing of the corpse and after it the initiate dresses in a )hit-n
termiAeis (funeral ro!e) "hich is a loose an,le-length tunic "hite or mostly
"hite in color. 'n addition the initiate is purified !y $urning $rimstone and is
annointed "ith oli(e oil and other perfumed unguents. These preparations also
"ill facilitate purification of the soul9s (ehicle the goal !eing to ma,e it )"ell-
"heeled) (e>tro)hon) for the ascent. Purification of the soul is directed to"ard
Auieting the lo"er parts of the soul "hich do not ascend. To this end the
techniAues descri!ed under )1ontemplati(e *scent) are appropriate. 1learly
these s,ills are not de(eloped o(ernight? some of them reAuire a lifetime of
practice.
:hile on the one hand purification is intended to eliminate those influences that
may impede the ascent on the other hand "e aid the ascent !y means of sum*ola
and sunth<mata appropriate to the 5eity "ho is our goal. Physical sunthKmata
may !e "orn ingested or placed in the ritual area. %onphysical
sunthKmata, such as hymns prayers and chants "ill !e recited out loud or in the
initiate9s mind as the ascent proceeds.
'ntermediate !et"een purfications and sum!ola are the apotrApaia or a#erting
charms "hose purpose is to "ard off the (aterial ,aimones ,no"n as
the,ogs of !e$ate for She is
the 5ri(er of the 5ogs of :ater 2arth and *ir. (&.". fr. 01)
(@or more on He,ate see Pt. '' )He,ate) and )4ediating Spirits) a!o(e.) The
4aterial 5aimones are not hostile as is sometimes supposed !ut it is their
function in the 1osmos to carry forth the 'deas into material em!odiment. Thus
in the ascent "e oppose Their natural acti(ity and therefore They must !e
placated.
:hile the 4aterial 5aimones are agents of Procession (%rA,dos) the !eroes are
agents of the Ceturn (Epistroph+). Therefore the Heroes
especially !eracles(see )2#amples of Heroi6ation) in )@ire) in >psopaus
*+252) may !e in(o,ed to ,eep the 4aterial 5aimones at !ay and to facilitate
the ascent. This "ill !e more effecti(e if through a prior Sustasis you ha(e
recruited the Hero as a %aredros.
*n apotrApaion may !e a physical charm hung or tied on the initiate (called
a perCapton )tied-on thing)) or it may !e less material& an apotropaic prayer
chant or hymn. The principles of sum!ola and sunthKmata apply. 'n this "ay
the initiate is )"ell-eAuipped) for the ascent )all-armored) (p@nteu)hos) in
Plato9s terms (LasE'' .0B11). Dsing the same "ord He,ate Herself sets the
e#ample in the &haldean "racles (fr. .2)&
for no" eAuipped all-armored ' ha(e come 5i(ine.
Step 2: Sym*olic ,eath and ,issolution
The ne#t step is a sym!olic Th@natos AuthaCretos (=oluntary ,eath) follo"ed
!y a 0uneral (1+deCa 1+dos) and sym!olic 6urial (EntaphiasmAs). The
procedure deri(es from an esoteric interpretation of the funeral of Patroclus in
theIliad (SE'''.3/3--3). The initiators (theurgist and assistants) ha(e spread a
!ier cloth (str-ma) o(er the garlanded !ier ()lCn+) on "hich the initiate "ill !e
layed out. (The ,linK is a "aist-high cushioned platform !ut an ordinary !ed or
mats on the floor "ill "or,.) The ,linK is oriented "ith the feet to"ards the
(principal) door if indoors or to"ards the 2ast if out of doors for the dead go to
the >ther"orld feet-first.
@or the %rAthesis (8aying Out) the initiate lays upon the !ier "ith their head on
a pillo" (see illustration). The initiators spread the )osmos a predominantly
"hite funeral mantle o(er the initiate? the $osmos (or pharos) represents
4other 2arth in "hich the initate9s !ody "ill !e !uried (see Pt. '' )The
:edding) on the ,osmos-pharos). The initiators station themsel(es around the
!ier "ith the theurgist at the initiate9s head. :hen the initiate has prepared
themself for the (oluntary death they pull the ,osmos o(er their face. The
assistants !egin their lamentation !ut the theurgist interrupts it saying something
li,e this&
Euph+meCte= Ieep sacred silenceV ):hat is this strange outcryM)
N%haedo 11.5O <et there !e no such lamentation for N'nitiate9s
nameO has chosen die "hile yet in their !ody. )>ne9s 2nd Nteleut+O
ought to !e in sacred silence) N%haedo 11.5 a Pythagorean
preceptO.
There follo"s the Ana)alupt+ria (:nco#ering) in "hich the theurgist unco(ers
the initiate9s face. The initiate9s head is unco(ered !ecause it is the residence of
their immortal nous "hich resides in the round cranium =ust as the 5i(ine %ous
resides in the 1elestial Sphere. *fter some additional funerary rites the initiators
!egin to sing chants and hymns "hile they process around the !ier.
@or the EntaphiasmAs (6urial) the initiators return to their places around the
initiate. The theurgist sym!olically !uries the initiate !y tossing three handfuls
of earth on them? the earth pre(ents the initiate9s !ody from polluting the 5i(ine
Cealms and permits its dissolution and separation from the initiate9s soul.
%e#t is a (ery important operation called 6reathing and Thrusting 0orth the
Soul (Anapno+ )ai %su)h+s B5-sis). The theurgist grasps the initiate9s head on
!oth sides (see illustration) and in(o,es the :inds and Cays of the Spheres to fan
the fire to separate the initiate9s soul and !ody. Then the theurgist admonishes
the initiate to shield themsel(es "ithSounding 8ight and Three;*ar*ed
Strength in preparation for scaling the Cays. The thurgist might say& )4y child
"hen thou hast donned the Eigor full-arrayed of Sounding <ight
and hast eAuipped thy nous and soul "ith Three-!ar!ed Strength
then cast the TriadYs "hole Sign in thy !reast and haunt
2mpyrean channels not dispersed !ut gathered in.) (&.". fr. 2)
The theurgist !egins to call forth the initiate9s soul in(o,ing the Three-!ar!ed
Strength the Soul Spar, !orn of the @ather9s Thought to dra" their soul forth
from their !ody. He declares the initiate to !e clothed in Shining Caiments
girded !y the Su!stance of the Spheres and !ids them to concentrate their nous
upon the sum!ola and sunthKmata and calls their soul to come forth to scale the
@iery Cays. The theurgist continues "ith (arious magical formulas to e(o,e the
soul and the assistants !egin singing chants and hymns to aid the separation.
:hile the theurgist calls forth the soul the initiate focuses on their !reath and
!egins to !reathe more deeply and Auic,ly in time "ith the chanting or music.
Step H: Ascent Through the Spheres
Through the follo"ing stages the assistants under direction of the theurgist
ad=ust their chanting singing or other music to aid the ele(ation of the initiate9s
soul. Henceforth the initiate may !reath through the mouth and intone the #o-el
chants "noma $arbara and #oces Magicae selected to aid their ascent.
*fter an initial phase of rela#ation the initiate may e#perience opposition from
the 4aterial 5aimones. $y attention to the Three-!ar!ed Strength and other
sunthKmata of The >ne and !y appeal to the Heroes and 1osmagoi (Culers of
the Three Cealms) the ascent through the aetherial spheres may proceed.
(See Pt. ''' )'unges Teletarchs and 1onnectors) on the 1osmagoi.) 'n each of
the planetary spheres the initiate gi(es up (sacrifices) one of the
outerGlo"er layers of their soul. 2(entually a ne" peace is attained as the
initiate rests at the )ate of the Sun.
>nce the initiate has ascended a!o(e the aetherial sphere they should focus on
chanting the sunthKmata in their mind rather than out loud for they are ascending
through the immaterial empyrean spheres. Here the initiate may encounter the
+ods "ho may assist the ascent. =isions of the +ods are possi!le.
Step C: :nification 2!en1sis3
Dltimately the initiate may ascend all the "ay to The Ineffa*le One. *t this
transcendent pinnacle they "ill !e !eyond duality !eyond language and
conceptual thought indeed !eyond all differentiation and change. 'n this eternal
realm !eyond time itself this domain of Ai1n the initiate
e#periences immortality anddeification. (Cecall our discussions of *i8n in Part
' )Theogony) and Part ''' )The 4onad and the 'ndefinite
5yad.)) Hen-sis cannot !e descri!ed? it must !e e#perienced.
Step I: 5edescent
The 'nitiate cannot remain in the state of unification for (ery long and "hen they
sense its dissipation they must !egin to redescend and to redon the layers of
their outer soul. The trained theurgist "ill percei(e that the initiate is falling
from the uniti(e state and assist their redescent "ith appropriate formulas chants
songs prayers and hymns. The methods of the theurgic Celease (discussed
a!o(e) can !e used to help the initiate to re-ensoul their !ody.
:hen the descent is complete the initiate is )un!uried) (i.e. the Iosmos is
remo(ed) and they rise from the !ier. The initiators "elcome the re*orn
initiate "ith =oyous hymns of "elcome and praise.
*s a result of the ascent the initiate is transformed re!orn "ith a ne" soul.
*lthough they ha(e returned to the material "orld henceforth their soul
retains rootsplanted in The >ne. :ith this permanent connection to
the Transcendent Source of ,i#inity the initiate henceforth consciously
em!odies di(inity on earth.
The theurgic ascent is a difficult and hence infreAuent rite for "hich years of
preparation may !e reAuired. $ut "hen it is successful the initiate is
transformed into aTheios An+r ()od;(an) one of the Perfected or Immaculate
6eings (A)hrantoi) "ho !y Their (ery presence on earth !ring grace to
humanity and to all of %ature.
This completes our discussion of Theurgy and hence our .ummary of
%ythagorean Theology. #ale=