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AN EX4MINATIOW OS'

TïDZ INFLUENCE OF SOCRAmS AND

3 ANCIENT MPSTERO SCHûOLS ON PLATO,

H I S E'ûTüRE THEORIES OF THE SOUL AND SPIRIT,

AND SYSTEM OF SOUL-- EDUCATION AS PORTRAPeD

IN H I S REPUBLIC -TH EDUCATIONAL IMPLICATIONS E'DR TODAY

Barbara Boney Brooks Feb. 6, 1997

Dept. of Rel ig ion and

Philosophy in Education,

McGill University, Montreal Copyright O 1997 by Barbara H. B r o o k s

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1 f i r s t , and v e r y s ince re ly , acknowledge and thank 'The One' and

those s p i r i t u a l overseers w h o helped to insp i re , a s s i s t , teach and guide

m e throughout the wri t ing of t h i s t h e s i s .

1 would a l s o l i k e t o express my deepest g r a t i t ude t o my f i r s t

t h e s i s advisor, Stan Nemiroff, who re loca ted t o Toronto. I t w a s your

encouragement t h a t i n s p i r e d m e to cont inue my s tud i e s i n the Department

of Philosophy and Religion i n Education, and consequently on t h e journey

t o the study of Plato and t he cornmencement of t h i s thesis. You gave m e

t o t a l freedom t o explore t h e work of P l a to from a perspect ive very c lose

t o my hear t .

To my present advisor , David Smith, 1 thank you for taking m e on

downstream i n t h i s project, and f o r your valued advice and counsel. 1

also apprec ia te your h e a r t f e l t cornmitment t o Peace Education and your

s p i r i t u a l approach t o achieving peace within and without which is s o

much i n harmony nith my vision of educating with respect t o the Sou1 and

S p i r i t . Soul-Centered Education is, for me, the next s t age of Peace

Education. Pcace must first begin within .

To my son Noah, t h i s paper i s dedicated t o you. May you and those

i n youz generat ion and t h o s e t h a t fo l low corne t o understand the Wisdom

of the Ancients and learn t h e value of l i v i n g i n accordance with the

S p i r i t u a l Laws and Truths conveyed i n this paper.

An examination is made of impor tant in f luences t h a t shaped both

t h e development of P l a t o r s r e l i g i o u s and ph i losoph ica l t each ings /

t h e o r i e s of t h e Sou1 and S p i r i t which w e r e based on co re S p i r i t u a l Laws

o r P r inc ip le s , and h i s scheme of educat ion as o u t l i n e d i n t h e Republic.

Inc luded a r e P l a t o r s e a r l y years and t h e teachings and i n f l u e n c e of

Socra te s and t h e Orphic , Pythagorean and Eleus in ian Mystery Schools .

P l a t o ' s system of education i s shown t o b e very much in f luenced by t h e

Pythagoreans, t o involve t h e ' P r i n c i p l e of I n i t i a t i o n ' and t o be soul -

centered , where a l 1 thought i s r e l a t e d t o 'The One'. The conclus ion is

t h a t t h e philosophy and teaching of educa t ion today tends t o i g n o r e the

important i n t e g r a t i v e p r i n c i p l e of u n i t y - t h e S o u l / S p i r i t connect ion .

A renewed philosophy and scheme of educa t ion is in t roduced i n c o r p o r a t i n g

a v i s i o n o f t h e whole person.

Ce t r a v a i l p résen te une ana lyse de c e r t a i n e s in f luences impor tantes

a y a n t c o n t r i b u t é à l a f o i s au développement des d o c t r i n e s r e l i g i e u s e s e t

phi losophiques de Platon ayant t r a i t à l'âme et h l ' e s p r i t , d o c t r i n e s

fondées sur des l o i s ou p r i n c i p e s s p i r i t u e l s de fond, e t à son programme

d 'éducat ion t e l qu'élabore dans l a République. 11 examine l ' i n f l u e n c e de

les jeunes années de Platon, e t a u s s i de l 'enseignement de S o c r a t e e t

des éco les des Mystères orphiques, pythagor ic iens e t d' Éleus i s . 11

démontre que le système df éduca t ion de Platon r e f l è t e l ' i n f l u e n c e

profonde d e s pythagoriciens, f a i r i n t e r v e n i r le «pr inc ipe i n i t i a t i q u e »

et s ' a r t i c u l e autour de l ' i d é e de l'âme, où t o u t e pensée e s t liée à

«l 'Universel». I l conclut que l a ph i losoph ie et l a d o c t r i n e

contemporaines de l ' éducat ion ignoren t l ' impor tan t p r i n c i p e i n t é g r a t i f

de l ' u n i t é - l e l i e n e n t r e 1' &ne e t l ' e s p r i t . I l propose e n f i n une

ph i losoph ie renouvelée de l ' éduca t ion e t un programme é d u c a t i f

s'appuyant s u r une conception de l a personne e n t i è r e .

iii

Page

PREFACE

PREFACE - FOOTNOTES

PART ONE:

-- -- -

PHILOSOPHICAL AND RELIGXOUS -OS OF THE SOUL AND SPIRIT

-1: P ~ ' S ~ Z Y A N D Youlw: miE-SrmrirRAR

CHAPTER 1 - FOOTNOTES

1 . The Teachings o f Socrates

2 . How Socrates Influenced P l a t o

A. P la to t s Theory of Ideas/Fonns: The Essential Kinship

of the Sou1 with the World of Thought

3 . The Influence of Socratest Death on Plato

CWLPTER II - FOOTNOTES

1. Foundational Teachings of the Orphic and Pythagorean

Mystery School

A. In i t i a t ion Into the Orphic Mystery School

a. The Orphic Religion: Divine or Natural Laws

i . The Law of One

vii

X

ii. The Law of Three

iii. The Law of Many

i v . The Law of Metempsychosis

and t h e Need f o r P u r i f i c a t i o n

v- The Law of Harmony and Equil ibrium

v i . The Law of Love: The Gods

v i i . The Gods and The Mystic Vis ion (Union)

B. I n i t i a t i o n I n t o t h e Pythagorean Mystery School

a. The Pythagorean Religion

i . The Law of Rebir th: The Need for P u r i f i c a t i o n

ii. The Law of One: Unity

iii. The Law of Three: T h e Tr iune Nature of t h e Universe

iv . Silence/Contemplation/Meditation:

The Mystic Vision/Revelat ion

b. Conclusion

2. The Orphic and Pythagorean Inf luence on P l a t o ' s Re l ig ious

and Phi losophica l Doctr ines

A. P l a t o ' s Cosmology: God and ' t h e gods'

B. P l a t o ' s Conception of t h e Immortal i ty,

Reincarnation and P u r i f i c a t i o n of t h e Soul:

The Doctr ine of Remernbrance

C. P l a t o ' s Sp i r i tua l -Psycho log ica l Theory of t h e Sou1 31

a. E . J . Urwick's I n t e r p r e t a t i o n of P l a t o ' s 3 1

Transpersonal-Psychological Theory of t h e Soul

i. I n t r o d u c t i o n 31

ii. The D i s t i n c t i o n Between t h e Path of Pursuit of 32

Ends i n the World From t h e Path of Re l ig ion

b. Mental C o n f l i c t and Disease i n t h e Soul: P l a t o ' s 37

Cont r ibu t ions to t h e F ie ld of Spi r i tua l -Fsychology

c. Conclusion 4 O

CHAPTER III - FOOTNOTES 4 1

1. In t roduc t ion

A. The L e s s e r Myster ies

a . I n i t i a t i o n Into t h e Lesser Myster ies

B. The Grea te r Mys te r i e s

a. I n i t i a t i o n I n t o t h e Greater Mysteries

2 . Conclusion

A- P l a t o ' s Dialogues That Reveal t h e S e c r e t Wisdom

of t h e E leus in ian Mysteries

CHAPTER I V - FOOTNOTES

PART TUO:

IMPORTANT INFLUENCES ON THE D E V e L O m OF PfiATO'S MYSTERY

SCHOOL AND H I S VISION OF EDUCATION AS PORTRAPED IN HIS 'REPUBLIC'

CEUPTERVI:: Tm l%mUDXNGWTBZ:-: A P - m m 53

CHAPTER V I - FOOTNOTES 54

1. I n t r o d u c t i o n

2 . E a r l y Elementary Education

A. P u r i f i c a t i o n of t h e ~ o d y (Phys ica l Appe t i t e s /Des i re ) :

P r e p a r a t i o n f o r I n i t i a t i o n

B. Purification of Both Body and Emotions Leading t o

F i r s t I n i t i a t i o n

3 . Higher Education of t h e Candidate: P u r i f i c a t i o n of t he Body,

Esnations and Mind Leading t o Second I n i t i a t i o n

A. I n t r o d u c t i o n : A Pythagorean Mode1

a. The Core Curriculum of t h e Pythagorean Mystezy School

and Its Rela t ionsh ip with t h e Orphic Teachings/Laws:

A Foundation for P l a t o

( i a ) The Study of Number: The Orphic Law of Many

( i b ) The Study of Mathematics and Geometry

( i i a ) The Study o f Music: The Orphic Law of Harmonies

( i i b ) Music a s a Therapeut ic Tool: The Orphic Law

of Harmony and Equil ibrium

(iii) The Study o f Astronomy (The Gods) : The Music

of t h e Spheres

B. The Core Curriculum of Plato's Scheme o f Higher Education 7 1

4 . Higher Education: True Philosophy Leading to Third In i t ia t ion 73

A. T h e Final Purification o f the Mind 7 3

a . Theoretical Educational Training i n Dialect ic 7 3

b . Third Initiatory Testing Period 7 4

Through Practical Experience

5 . Self-Realization: The True Initiate or Philosopher-King 75

CHAPTER V I 1 - FOOTNOTES 7 6

1. Plato's Perception of Socrates as a Perfected Soul

2 . Can This Perfected State Actually Exist on Earth?

CHAPTER VI11 - FOOTNOTES

PART THREE:

EDUCATIONAL IMPLICATIONS OF PLATO'S TEACfIINGS - THE EDUCATIONAL AND SOCfZUl CRïSIS: A POSSIBLE SOLUTION

CHAPTKR X I : A POSSIBLE SOLUTlOBt: SOI%-- QR WHOLISTIC 89

EDQciwzOW

CHAPTER X I - FOOTNOTES 99

v i i

PREFACE

The question t h a t came t o my mind over and over again a s 1 read

t h e dia logues of P la to was who and what e l s e , bes ides Socrates,

inf luenced t he th inking of Plato? Heracl i tus t augh t t h a t a l 1 t h i n g s a r e

i n a s t a t e of f l u x and t h a t t he r e is nothing permanent i n t he s e n s i b l e

world; Parmenides, t h a t r e a l i t y is e t e r n a l and t imeless , t he r e fo r e a l 1

change must be i l l u s iona ry . P la to combined the doc t r ines of Herac l i tus

and Parmenides, concluding t h a t knowledge cannot be derived from t h e

senses bu t only achieved by i n t e l l e c t . From Socrates, P la to became

preoccupied with e t h i c a l problerns, seeking un iverca l s o r essences and

'The Goodr. True, Pla to oued a g r ea t d e a l t o Anaxagoras f o r h i s

sdggestion of 'Nousf as a universa l r e a l i t y and t o Euclides even more

f o r combining 'Nous' and 'The Goodt . [l] B u t somehow, i n t u i t i v e l y , 1

f e l t t h e r e was more, something deeper.

As 1 began my research, 1 discovered t h a t P l a to w a s indeed g r e a t l y

inf luenced by a va r i e t y of o ther sources. Besides t he impact of t h e

Peloponnesian W a r and t he teachings of Socrates on Plato, he was

s i g n i f i c a n t l y inf luenced by t h e phi losophical and r e l i g ious teachings of

s eve ra l anc ien t mystery schools. The Orphic Mysteries, f o r ins tance ,

appear t o be t h e remote source of P l a to ' s knowledge, having been brought

t o Greece from Asia, most l i k e l y ancient India. Pla to apparent ly was an

i n i t i a t e of t h i s mystery school. -Another i n f l u e n t i a l Greek mystery

school dur ing P l a t o ' s t i m e was t he Eleusinian, and Pla to was a l s o

ev iden t ly i n i t i a t e d i n t o t h i s school, as w e l l a s o thers , such a s t h e

Hermetic (Egyptian) Mystery School and the Pythagorean School. As we

shall see, Pla to very much embraced t h e r e l i g i o u s and phi losophical

teachings of both Socrates and these anc ien t mystery schools, and

e s p e c i a l l y followed i n t h e foo t s teps of t he Orphics and Pythagoreans.

Several authors make reference t o t he mystery schools t h a t

inf luenced Plato. A.E. Taylor, f o r ins tance , wrote: " . . . P l a to l s works,

as is ne11 known, show considerable f a m i l i a r i t y both with Pythagoxean

and Orphic theo log ica l ideas...." [2] Francis Cornford regarded P l a to

himself as f inding i n t h e Pythagorean philosophy t h e chief source of his

i n s p i r a t i o n . [ 3 ] Bertrand Russell concurs, s t r e s s i n g t h a t "what appears

as Platonism is, when analyzed, found t o be i n essence Pythagorean." [ 4 ]

G.M.A. Grube wr i t e s t h a t "The Pythagoreans a l s o q u i t e c l e a r l y had a

g r e a t in f luence on Plato, a s probably on Socrates , and from them Pla to

der ived t h e more mathematical aspects of h i s theory." [SI W.K.C.

Guthrie, Giorgio de Sant i l l ana , Manly Hall and Edouard Schuré have a l s o

v i i i

acknowledged the i n f l u e n c e t h a t t h e phi losophica l and r e l i g i o u s

t each ings of t h e Orphics, Pythagoreans, and/or the Eleus in ian Mystery

Schools had on P l a t o ,

What e x a c t l y w e r e t h e s e 'Mystery Schools'? Manly H a l l e x p l a i n s

t h a t i n t h e a n c i e n t world, n e a r l y a l 1 t h e important ph i losoph ic and

r e l i g i o u s t each ings were r e s t r i c t e d t o secret s o c i e t i e s and t h a t it was

t h e belief of the a n c i e n t ph i losopher s , who were p a r t of t h e s e

s o c i e t i e s , t h a t one cou ld n o t l i v e i n t e l l i g e n t l y wi thout a fundamental

knowledge o f Nature and h e r laws:

"Before man can obey, he must understand, and

t h e Mys te r i e s were devoted t o i n s t r u c t i n g man

concerning the o p e r a t i o n of d i v i n e l a w i n t h e

t e r r e s t r i a l s p h e r e . . , . They were m o r a l i s t i c

r a t h e r than r e i i g i o n i s t i c ; phi losophic r a t h e r

than t h e o l o g i c . They taught man t o use h i s

f a c u l t i e s more i n t e l l i g e n t l y , t o be p a t i e n t i n

the f a c e o f a d v e r s i t y , t o be courageous when

confronted by danger , t o be t r u e i n t h e mids t

of tempta t ion , and, most of all, t o view a

worthy l i f e as t h e most accep tab le s a c r i f i c e t o

God, and his body a s an a l t e r sacred t o t h e

Deity." [6]

Phi losophers and mys t i c s , deep ly immersed and knowledgeable i n

Na tu re ' s laws, u s u a l l y banded t o g e t h e r t o form s e c l u s i v e p h i l o s o p h i c and

r e l i g i o u s schoo l s i n many c i t i e s of t h e ancient world. The more

impor tan t of these groups, w r i t e s Hal l , were known as t h e Mysteries.

Many o f t h e a n c i e n t p h i l o s o p h e r s were i n i t i a t e d i n t o t h e s e secret

s o c i e t i e s o r schools, where, once be ing aàrnitted, t h e i n i t i a t e s w e r e

i n s t r u c t e d i n t h e secret wisdom o r d o c t r i n e t h a t had been p rese rved for

ages . Orpheus, Thales, Pythagoras, P la to , A r i s t o t l e , Moses, J e sus , and

many o t h e r s such as Julius Caesar and Alexander t h e Great , a l 1 "sought

t h e s p i r i t u a l wisdom concealed behind t h e mysterious v e i l of t h e i r

e l a b o r a t e r n y t h ~ l o g y . ~ [7]

I t took g r e a t wisdom on t h e p a r t of t h e t eache r t o show h i s pupi l t h e corresponding s p i r i t u a l c o u n t e r p a r t w i th in t h e i n t e r i o r of man

h imse l f . I t was through myth and symbols, expla ins a u t h o r F l o r i c e

Tanner, t h a t t h e i n q u i r i n g minds of t h e a n c i e n t ph i losopher s , who w e r e

i n i t i a t e d i n t o t h e Myster ies , w e r e cha l lenged t o develop a b s t r a c t

t h i n k i n g by i n t e r p r e t i n g t h e d i v i n e mystery hidden i n t h e s e f a b l e s which

conveyed t o t h e i n i t i a t e s the cosmic h i s t o r y and c h a r t e d t h e whole c y c l e

of t h e d i v i n e unfold ing of mankind. T h e theme of t h e myth g e n e r a l l y

d e a l t w i th t h e human sou1 i n i t s ex i s t ence on e a r t h , where t h e he ro of

t h e rnyth ( i n i t i a t e ) s t r u g g l e s t o conquer animal nature. The p i l g r i m ' s

p r o g r e s s i s depic ted a s t h e Divine S e l f ' s journey from e a r t h back t o t h e

s k i e s . Thei r gods, she w r i t e s , w e r e d iscovered not by worship and

b e l i e f i n h i s t o r y a s d iv ine , b u t by an expansion i n consciousness,

through reve la t ion , v i s i o n o r some t ranscendent experience t h a t , a s a

r e s u l t , expands t h e awareness o f t h e i n i t i a t e .

Th i s was a theme vesy much pursued by P l a t o i n h i s Theory o f

Ideas/Forms, h i s Cosmology, h i s Theory of t h e Immortality, Reincarnat ion

and P u r i f i c a t i o n of t h e Soul, and e s p e c i a l l y i n h i s S p i r i t u a l -

Psychological Theory of t h e Soul . These t h e o r i e s , based on very

s p e c i f i c Divine/Natural laws which were a t t h e h e a r t of t h e t each ings o f

t hose mystery schools t h a t in f luenced him, w i l l be d iscussed i n PART ONE

o f t h i s t h e s i s .

The mysteries a l s o con ta ined s e c r e t processes (keys of wisdom)

which w e r e revealed only t o t h e phi losophic e l e c t who a lone earned t h i s

' r i g h t ' as a r e s u l t of s u r v i v i n g t h e ' t r i a l s ' o r tests t o which t h e

cand ida te was subjected, proving t h a t he was a b l e t o overcome h i s lower

na tu re , master the a p p e t i t e s and g ive express ion t o t h e h igher s i d e of

himself ( D e i t y ) . This was accomplished through an i n t e n s i v e e d u c a t i o n a l

t r a i n i n g systern t h a t inc luded s t e p s of a t t a inmen t (from a 'phi losophic

death ' t o a 'psychological r e b i r t h ' ) f o r t h e advanced candidate and

which climaxed with graded tests o r ' i n i t i a t i o n s ' .

T h e i n i t i a t i o n r i t e s of t h e anc ien t mystery schools were des igned

t o t r ans fo rm animal man i n t o d i v i n e man, " t o make man aware of h i s

d i v i n e essence, t o he lp him becorne f u l l y human." [ 8 ] The major g o a l o f

i n i t i a t i o n was an expansion o f awareness t h a t even tua l ly i d e n t i f i e s wi th

t h e u n i v e r s a l essence; wi th 'The One'; w i th 'the gods'; wi th t h e n a t u r a l

laws; wi th t h e i n v i s i b l e . Tanner wr i tes : "The p r i e s t s knew a g r e a t d e a l

about n a t u r a l laws and could temporar i ly a i d t h e higher s u b t l e p a r t s of

consc iousness t o leave t h e p h y s i c a l body and t h u s ga in a c t u a l exper i ence

i n t h e i n v i s i b l e worlds." [ 9 ] This encounter with t h e i n v i s i b l e , s h e

exp la ins , t ransforms t h e f e a r o f dea th because t h e i n i t i a t e , a s a r e s u l t

of t h i s expansion, r e a l i z e s t h a t consciousness is a cont inuing process

i n d i f f e r e n t forms. Death is no longer viewed a s t h e end of l i f e o r

i n t e l l i g e n c e , "but r a t h e r a s t h e beginning of a à i f f e r e n t s p i r i t u a l

s t a t e t h a t he has earned by preceding a c t i o n . Recognizing t h a t e v e r y

s t a t e i s generated by former a c t s g ives him i n c e n t i v e t o improve h i s

conduct." 1101 And once t h e s e s t e p s o r degrees of a t ta inment for t h e

advanced candidate a r e experienced, once t h e mystic v i s i o n is r e a l i z e d ,

t h e i n i t i a t e then r e t u r n s home t o cont inue s e r v i n g o t h e r s i n h i s e a r t h l y

l i f e .

Th i s theme, d iscussed i n PART TWO of t h i s t h e s i s , i s a l s o

emphasized by P l a t o i n h i s Republic when he o u t l i n e s h i s v i s i o n of a

sou l -cen te red educa t iona l scheme t h a t encourages t h e development and

unfold ing of t h e g i f t s of the s o u l through a series of ' t r i a l s ' ( tests)

l e a d i n g t o i n i t i a t i o n s .

It w a s o n l y a f t e r researching the p h i l o s o p h i c a l and r e l i g i o u s

t each ings and laws at t h e h e a r t of t h e a n c i e n t mystery schools p l u s

t h o s e of S o c r a t e s t h a t 1 came t o more f u l l y understand and a p p r e c i a t e

bo th t h e g r e a t i n f l u e n c e they had on P l a t o and t h e s p i r i t u a l v i s i o n t h a t

he, as a myst ic , phi losopher and i n i t i a t e ( seeke r a f t e r Truth) must have

h e l d i n h i s h e a r t . 1 hope t h a t a good sense of t h i s v i s ion will be

conveyed t o t h e r e a d e r and t h a t he o r s h e w i l l g a i n something of t h e

mult i -dimensional pe r spec t ive inhe ren t i n an understanding of t h e s o u l ,

and with it, g a i n a g r e a t e r apprec ia t ion o f L i f e and i ts purpose i n

general, and P l a t o ' s works i n p a r t i c u i a r .

FOOTNOTES - PREFACE

Urwick, E. J., The Pla tonic Ques t , pg. 18.

Taylor , A.E., The Mind of P la to , pg. 11.

Russe l l , Bertrand, A History of Western Philosophy, pg- 51.

I b i d . , pg. 56.

Grube, G.M.A., P l a t o ' s Thought, p g . 4 .

Hal l , Manly, The Secre t Teachings of A i l Ages, pg. H I .

Tanner, F l o r i c e , Mystery Teachings i n World Religions, pg. 4 3 .

Ibid., pg. 82.

I b i d . , pg. 1 4 4 .

Ib id . , pg. 1 4 4 .

The main o b j e c t i v e of t h i s t h e s i s i s 2-fold: first, t o examine

c e r t a i n major i n f l u e n c e s i n P l a t o ' s Life t h a t shaped:

1) t h e development of h i s ph i losoph ica l and r e l i g i o u s teachings

( t h e o r i e s ) o f t h e Soul and S p i r i t , and

2 ) t h e development of The Academy (The P l a t o n i c Mystery School)

and P l a t o ' s soul-centered educa t iona l scheme a s por t rayed i n

h i s Republic,

and second, us ing t h e above a s a foundation, to e x p l o r e t h e educat ional

i m p l i c a t i o n s f o r contemporary schoo l ing of P l a t o r s t each ings regarding

t h e Soul and S p i r i t .

I n suppor t of this ob jec t ive , P l a t o ' s involvement wi th e a r l i e r

mystery schoo l s - The Orphic, Pythagorean and E l e u s i n i a n - w i l l be

examined, a s w e l l a s t h e fundamental s p i r i t u a l t each ings / l aws of each

which appear t o have touched P l a t o ' s s o u l and which i n f l u e n c e d h i s

f u t u r e work. 1 w i l l seek t o show how t h e above i n f l u e n c e d P l a t o ' s

p h i l o s o p h i c a l and r e l i g i o u s t each ings / theor i e s , and system of educat ion.

PART ONE begins with an examination of s e v e r a l impor tant

i n f l u e n c e s on t h e development of P l a t o ' s p h i l o s o p h i c a l and r e l i g i o u s

t each ings o f t h e Soul and S p i r i t . These include: P l a t o ' s family, his

youth, t h e impact of t h e Peloponnesian War; S o c r a t e s ' t each ings (how t o

live a good and r i g h t e o u s l i f e by sea rch ing for t r u t h ; f o r t h e essence;

f o r t h e u n i v e r s a l s t a n d a r d of r i g h t and wrong; f o r t h e Source of a l 1

good everywhere) and t h e i r i n f luence on P l a t o ' s f u t u r e T h e o r y of

Ideas/Forms; and t h e phi losophica l and r e l i g i o u s t each ings / l aws of t h e

Orphic and Pythagorean Mystery Schools and t h e i r i n f l u e n c e on him. The

Orphics, f o r example, emphasized Na tu ra l o r S p i r i t u a l Laws and taught

t h e i d e a s behind The Law of Unity ('The Oner 1, The Law o f Many, T h e Law

o f T h r e e ( t h e t r i u n e na tu re of t h e u n i v e r s e ) , T h e Law o f E q u i l i b r i u m

and Harmony (which inc luded The Law of Cause and E f f e c t and The Law o f

Cycles), The Law o f R e b i r t h and t h e need f o r p u r i f i c a t i o n , and the Law

o f Love. They emphasized the s t u d y o f Hamonics (Music) and t h e goal of

a t t a i n i n g t h e Mystic Vis ion through u n i t i n g with 'The One' and with ' the

gods' . Pythagoras expanded on t h e s e ideas / laws o f t h e Orphics,

e s p e c i a l l y focus ing on t h e theme of Unity, Harmony and Divine Order

within t h e soul and r e l a t i n g this t o number.

P l a t o very b r i l l i a n t l y syn thes ized and took t h e i r teachings one

s t e p f u r t h e r with h i s Theory o f Ideas/Foms, h i s concept ion of Cosmology

(God and ' t h e gods' ) , h i s Theory of I m m o r t a l i t y , R e i n c a r n a t i o n and

P u r i f i c a t i o n o f the S o u l (which i n c l u d e s h i s Doctrine of Remembrance),

xii

h i s Spiritual-Psychological Theory o f the Sou1 (as based upon t h e

a n a l y s i s o f E . J . Urwick), and h i s c o n t r i b u t i o n t o t h e f i e l d o f

Spi r i tua l -Psychology w i t h h i s i d e a of mental conflict and disease in the

Soul. Thi s major theme o f P l a to ' s i n c o r p o r a t e d s e v e r a l q u e s t i o n s :

8 How can t h e soul f r ee itself from t h e bonds ( v i c e s ) o f t h e

body whi l e remaining i n a world o f changing shadows o f real

t h i n g s ?

8 How can t h e soul be h e a l e d £rom t h e expe r i ence of menta l

c o n f l i c t w i t h i n ?

8 How can w e real ly know t h e forms o f 'The Good' ( T m e Wisdoml

t h a t w e may be good and a s o u r c e o f good i n t h e world?

O@ How can the Soul be comple t e ly t u r n e d around from t h e p a t h

o f p u r s u i t s i n t h e world to t h e h i g h e r p a t h o f r e l i g i o n

(wi sdom) ?

PART ONE concludes with t h e t e a c h i n g s o f t h e E l e u s i n i a n Mystery

School (which emphasize t h e p u r i f i c a t i o n of t h e s o u l and t h e i n i t i a t i o n s

invo lved wi th in t h i s process) and t h e i r i n f l u e n c e on P l a t o , a s r e v e a l e d

i n s e v e r a l d i a logues and h i s system o f educa t ion . The d i a l o g u e s of P l a t o

r e f e r r e d t o i n PART ONE a r e : t h e Meno, Phaedo, Symposium, Republic ,

Phaedrus and Timaeus.

PART TWO is P l a t o ' s answer t o t h e f o u r q u e s t i o n s above - th rough

p u r i f i c a t i o n of t h e s o u l by means o f an i n t e n s i v e e d u c a t i o n a l system. I t

shows how t h e i d e a s o f the Eleus in i an School and t h e Pythagorean

i n i t i a t i c school , w i th i t s c o r e cu r r i cu lum, found t h e i r way i n t o b o t h

t h e development of t h e P l a t o n i c Mystery School and his Republic. There

he env i s ioned an e d u c a t i o n a l system whose focus wzs p u r e l y on t h a t o f

t h e Sou l a n d S p i r i t (Soul-Centered) and t h e t r a i n i n g and p u r i f i c a t i o n

r e q u i r e d t o become a true i n i t i a t e of t h e a n c i e n t mystery schoo l , o r

what P l a t o r e f e r r e d t o as 'Philosopher-Kingf, a t r u e Guardian o f t h e

people .

PART THREE focuses on:

1) what 1 b e l i e v e is t h e e d u c a t i o n a l and s o c i a l c r i s i s today,

2 ) soul -centered o r w h o l i s t i c e d u c a t i o n and

3 ) whether o r n o t t h e r e is s t i l l something w e can b e n e f i t f r o m

today i n t h e wisdom of t h e Anc ien t s as expres sed through P l a t o .

1 conclude w i t h p o s s i b l e sugges t ions f o r e d u c a t i n g w i t h r e s p e c t t o t h e

s o u l o r Higher S e l f t oday s o t h a t we, as e d u c a t o r s and we , as a s o c i e t y ,

may p r e p a r e ou r yoiith more w h o l i s t i c a l l y f o r t h e 21'' Century; t h a t more

o f them may be t r a i n e d t o be true Guardians o f a l 1 l i f e on ou r p l a n e t .

PART ONE:

IMPORTANT INFLUENCES ON THE DEVEIaPBfENT

OF THB SOUL AND SPZRIT

According t o Manly Hall , P la to was born on t h e day of t h e Feast of

Apollo, on t h e i s l and of Aegina, of a wealthy and d i s t ingu ished family,

i n t h e year 427 B.C.

Plato, born son of Ariston and Per ic t ione, was a c t u a l l y named

Ar i s toc les , a f t e r t he pa t e rna l grandfathex, Ar i s ton who, A.E. Taylor

explains, was a descendant of Codrus, t he l a s t king of Athens. H e was

a l s o c l e a r l y re la ted , on h i s mother's s ide , t o C r i t i a s and Charmides,

who were both members of t he ol igarchy of 'The Thir ty ' t h a t l a t e r r u l ed

Athens. C r i t i a s was t he leader among its more v io l en t members. P l a to ' s

e l d e r b ro thers , Glaucon and Adeimentus, appear a s charac te r s i n t he

R e ~ u b l i c .

As Pla to matured, h i s s i z e increased so g r e a t l y that he was

nicknamed 'Plato ' , meaning broad-shouldered. Hal l desc r ibes P la to as

follows :

"The gods bestowed upon him most of t h e b less ings

which can be derived from nature. It was s a i d of

him t h a t t h e r e was not any imperfection throughout

h i s person. He had ' la rge eloquence' , comeliness

of body and majesty of i n t e l l e c t . H e was a l o v e r

of t h e f i n e a r t s , as he learned to p a i n t and

addic ted himself t o poetry .... In wri t ing, he was

f l u e n t i n d iscourse and argument, he demonstrated

t h e g r e a t e s t a b i l i t y , and i n a l 1 forms of l e a rn ing

he possessed what the Greeks c a l l e d an ' in tens ive

genius.'" [Il]

Edouard Schuré wr i t e s t h a t when Pla to was a lad , love and harmony

were a t t h e core of h i s sou1 - "The love of t h a t eve r l a s t i ng Beauty and

Harmony which embrace t h e universe." [12] I n h i s search f o r supreme

Beauty, he s t ud i ed paint ing, music and poetry - a l 1 modes and forms of

beauty. Like h i s f r i ends , Pla to was most ambitious of p o e t i c a l fame and

a t 27, he had composed s eve ra l t r aged ies and was about to p re sen t one

f o r p u b l i c performance. H e was a l s o m o s t p r o f i c i e n t and cornpet i t ive i n

wres t l i ng , o f t e n competing i n t h e Py th ian games and becoming most

d i s t i n g u i s h e d i n con tes t s o f s k i 1 1 and s t r e n g t h . P l a t o a l s o loved

argument and possessed tremendous courage of convic t ion .

According t o Francis Cornford, i n h i s i n t r o d u c t i o n t o h i s The Republic of P la to , a l 1 of P l a t o ' s ch i l àhood and youth w e r e s p e n t under

t h e shadow of t h e Peloponnesian War. The c l o s e of t h e golden age of

democracy was marked by t h e d e a t h o f P e r i c l e s i n 429 B.C. P e r i c l e s was

t h e l a s t phi losophic statesman, whose " l o f t i n e s s of s p i r i t , a s S o c r a t e s

remarks i n t h e Phaedrus, w a s due t o h i s converse wi th Anaxagoras, whose

specu la t ions gave Pe r i c l e s an i n s i g h t and a b read th of view which he

c a r r i e d i n t o h i s p r a c t i c a l work a s l e a d e r o f t h e democra t ic

Assembly." [13]

Cornford w r i t e s t h a t i n 404 B.C., when P l a t o was 23, an o l i g a r c h i c

r evo lu t ion occurred. Athens c a p i t u l a t e d and he r empire was l o s t t o

i m p e r i a l i s t i c Spar ta , which was r u l e d by ambit ion, f e a r and s e l f -

i n t e r e s t . H e exp la ins t h a t t h e Peloponnesian War was r e a l l y 'a s t r u g g l e

between t h e bus iness i n t e r e s t s of Athens and Cor in th f o r commercial

supremacy i n t h e W e s t . " [14] P l a t o remarked t h a t t h e motive behind a l 1

wars is g e t t i n g money. This a l l -powerfu l motive en te red i n t o t h e

s e v e r a l s t a t e s , r e s u l t i n g i n a tremendous c o n f l i c t between o l i g a r c h ( t h e

r i ch l and democrat ( t h e p o o r ) . Extremes o f v io l ence and t r e a c h e r y were

d i sp layed by both p a r t i e s . This c o n f l i c t e v e n t u a l l y became one o f

P l a t o ' s ch ief aims t o ex t inguish .

The r evo lu t ions t h a t took p l a c e d u r i n g t h e war a t Athens w e r e more

peacefu l . Some o f the r e l a t i v e s o f P l a t o , on h i s mother ' s s i d e , "were

a c t i v e i n t h e o l i g a r c h i c r e a c t i o n a g a i n s t the misconduct o f t h e wax by

t h e democxatic leaders ." [15) A body called 'The Thir ty ' w a s c r e a t e d .

They s e i z e d power. Among t h e l e a d e r s were P l a t o ' s uncle, Charmides, and

h i s cousin, C r i t i a s , who bo th pressured P l a t o t o e n t e r p u b l i c l i f e .

With the condemnation of t h e e x i s t i n g c o n s t i t u t i o n and t h e r e s u l t a n t

r evo lu t ion , P l a t o "imagineci t hey would b r i n g t h e s t a t e under t h e i r

management from an in iqu i tous to a r i g h t way o f l i f e . " [16] T h i s group,

however, was g r e a t l y cor rupt and t h e c o n s t i t u t i o n changed from bad t o

worse. The men of 'thought' and t h e m e n o f 'action' began t o t a k e

d i f f e r e n t paths. Most of t h e men o f though t went i n t o e x i l e , w r i t e s

Cornford, v o l u n t a r i l y or enforced. S o c r a t e s , a man of ' thought ' and one

whom P l a t o considered ' the most r i g h t e o u s man then l i v i n g " [17],

remained i n Athens, however, f u l f i l l i n g h i s civic d u t i e s wh i l e keeping

c l e a r of p o l i t i c s . The job o f winning t h e w a r was left t o men o f

' a c t ion r , businessmen l i k e Cleon o r ambi t ious egoists l i k e Alc ib i ades .

Th i s w a s t h e context i n which P l a t o ' s l i f e was unfold ing and which

was t o shape h i s l i f e - long sea rch f o r Truth , J u s t i c e and 'The Good'.

-S - PART ONE

Hall, Twelve World Teachers, pg. 146.

Schuré, Edouard, The Great Initiates, pg. 377.

Cornford, Francis, The Republic o f Plato, pg. XXIV.

Ibid., pg- XVI.

Ib id . , pg. XVII.

Ibid., pg. M I -

Ibid. , pg. X V I T .

The f i r s t t eacher t o c a p t i v a t e P l a t o ' s h e a r t was Socra tes . P l a t o

was about 20 yea r s o l d when he was in t roduced t o Socra tes , who conversed

with young men i n Athens. This meeting was a major turning p o i n t and

changed t h e course of P l a t o ' s l i f e . I n s p i t e of those very d i s t u r b i n g

days of war and revolut ion , Socra tes , w r i t e s Cornford, was t h e one

person i n Athens who stood detached from a c t i v e l i f e , inqu i r ing from

those who cared t o d i scourse wi th him what men should l i v e f o r . P l a t o

l i s t e n e d i n t e n t l y t o t h i s philosopher day a f t e r day.

S o c r a t e s spoke about t h e J u s t and t h e Unjust, t he One, t h e

Beaut i fu l , t h e Good and t h e True. The s o l e s u b j e c t of h i s philosophy

was man. H e did not deny t h e gods. S o c r a t e s worshipped them as did his

fe l low c i t i z e n s . However, he claimed that t h e i r n a t u r e was impenet rable

and confessed t h a t he d i d not understand t h e physics o r metaphysics

which w e r e t augh t i n t h e Schools. H e had been a s c u l p t o r who "threw

down t h e c h i s e l , saying t h a t he would r a t h e r ca rve h i s own sou l than

blocks of marble." [18]

Socra tes thus s t e e r e d h i s thoughts away from t h e problems of t h e

universe, p r e f e r r i n g t o focus on t h e problems of man. The most

important thing he claimed was t o b e l i e v e i n t h e J u s t and True and apply

i t i n o n e ' s l i f e . I n o t h e r words, more impor tant than knowing how t h e

universe came i n t o being was knowing what is r i g h t and t o l i v e b y i t .

And because Socra tes was most i n t e r e s t e d i n t h e problems r e l a t e d t o

l i v i n g a c ighteous o r good l i f e , much o f h i s t each ing d e a l t wi th t h e

meaning of ' r igh t ' and 'wrongr. H e f i r m l y be l i eved t h a t a b a s i c

p r i n c i p l e of r i g h t and wrong e x i s t e d , a measure which could bc a p p l i e d

far beyond the b e l i e f s of any s i n g l e i n d i v i d u a l . The core q u e s t i o n s he

asked w e r e : "What i s the good? What is t h e h i g h e s t good by which a l 1

e l s e i n t h e un ive r se i s measured?" 1191

S o c r a t e s s p e n t h i s e n t i r e l i f e a t t empt ing t o h e l p o t h e r s d i s c o v e r

what is 'good', ' r i gh t ' , ' just f , etc., as a r e s u l t of h i s deep b e l i e f

t h a t t h e o n l y l i f e worth l i v i n g was a l i f e devoted t o inqu i r ing and

d iscover ing, wi th in t h e soul , what i s 'good'. H e was convinced t h a t

"the sou l existed before t h e body and, p r i o r t o immersion t h e r e i n , was

endowed wi th a l 1 knowledge; t h a t when t h e sou1 e n t e r e d i n t o t h e m a t e r i a l

form, it became s tupef i ed , b u t t h a t by d i s c o u r s e s upon s e n s i b l e o b j e c t s ,

it was caused to reawaken and t o recover i t s o r i g i n a l knowledge." [SOI

I t was on t h i s premise t h a t Socra tes a t tempted, through i rony and

i nduc t ive reasoning, t o awaken t h e soul-power wi th in each man. This

method became known a s t h e S o c r a t i c D i a l e c t i c Method, which cou ld be

used t o o b t a i n t r u e knowledge a s d i s t i n c t from m e r e opin ion .

Soc ra te s f i r m l y dec la red t h a t t h i s knowledge could on ly be

obta ined "by removing ind iv idua l d i f f e r e n c e s and d i s c o v e r i n g t h e

e s s e n t i a l s upon which a l 1 men would agree." [21] Urwick concurs:

".,.when Socra tes is s e a r c h i n g f o r t h e

explanat ion of cognit ion, o f r e a l i t y , o r o f

t h e s t andard of r i g h t and wrong. ... H e is o u t

t o f i n d life, and the whole s e c r e t o f life.

It is a l 1 i n a l 1 t o him: not a t h e o r e t i c a l

i n t e r e s t , no t a metaphysical o r ph i losoph ic

i n t e r e s t , bu t j u s t eve ry th ing t h a t m a t t e r s ,

t h e whole key t o t h e s o u l ' s well-bcing. For

t h i s ' r ea l i ty ' or.. . ' essencef . . - is, f o r him,

t h e l i v i n g Good and t h e l i v i n g God. H e must

f i n d it, he must know it - i n o r d e r t o become

good, i n o rde r t o f i n d s a l v a t i o n . " [22]

Thus, as Urwick w r i t e s , Soc ra te s ' e t e r n a l q u e s t i o n s r e a l l y meant,

"How a r e w e t o know Goodness i n order t h a t we may be good and a source

of good i n t h e world?" [23] To be good, w e must KNOW t h i s Unity, t h i s

' R e a l i t y r 8 t h i s 'Good', t h i s 'God', which S o c r a t e s b e l i e v e s a re a l 1 One,

'not a s t h e world knows o r th inks i t knows f a c t s and t r u t h s , but wi th a

d i r e c t n e s s , a c e r t a i n t y " 1241 - "knowledge of t h e s p i r i t u a l by the

s p i r i t , n o t knowledge of t h e i n t e l l i g i b l e by t h e i n t e l l e c t . . . t ranscending pe r sona l i ty" [25] - r e l a t i n g a l 1 o f ou r thought t o a

g r e a t e r R e a l i t y .

I n o t h e r words, Soc ra te s is NOT s e e k i n g t r u t h as a t h e o r y of

knowledge but , a s Urwick desc r ibes , " t r u t h a s an e x i s t e n t f a c t , t h e

c r e a t o r and s o u r c e of a l 1 good everywhere." (261 I n t h i s , 1 sugges t

t h a t Soc ra te s is speaking about T ru th o r t r u e knowledge t h a t is KNOWN as

a r e s u l t o f d i r e c t myst ica l o r r e l i g i o u s exper ience , r e v e l a t i o n o r

v i s ion . This would p a r a l l e l t h e 'Mystic Vision ' o f the Orphics and

Pythagoreans which w i l l be discussed l a t e r .

S o c r a t e s argued that when one a t t a i n s t h i s exper ience , t hen one

knows what is ' r igh t ' o r 'good' and w i l l t hen a c t on it. Without true

knowledge, wi thou t t h e awareness of t h i s UNITY, t h i s 'Essence', t h i s

'Real i ty ' , t h i s 'Good' , man, argued S o c r a t e s , was i n danger o f wrong

a c t i o n s , a r i s i n g £rom greed, ambition, power, l u s t , etc., which l e a d to

cor rup t ion , If wrong choices were made due t o ignorance , f o r example,

choosing t o l u s t a f t e r power r a t h e r t h a n seek ing true knowledge, he

would s u f f e r . But through a t t a i n i n g t r u e knowfedge, man could have some

c o n t r o l o r i n f l u e n c e upon his des t iny , h e r e and h e r e a f t e r . Man would do

t h e ' r igh t ' t h i ng and would be 'good', thus in f luenc ing t h e f a t e which

was h i s . He would no longer su f f e r .

Socra tes declared h i s be l i e f i n man's own a b i l i t y and s t r eng th t o

rise up a g a i n s t t h e shadows of t he soul which block t h i s expression and

e x p e ~ i e n c e of 'The Good'. This, t o him, was t h e most important t a sk and

d e f i n i t i o n of t h e good c i t i z e n - one whose search f o r t r u e knowledge i s

constant , who is forever questioning, and who, when discovering t r u e

knowledge, w i l l both act on it and conduct himçelf r i g h t l y i n a l 1 h i s

r e l a t i onsh ip s with others .

At t h e end of severa l weeks of l i s t e n i n g t o Socrates , a complete

t ransformat ion o r revolution had taken place wi thin P l a t o ' s psyche o r

soul . The happy, young poet, f i l l e d with i l l u s i o n s , discovered t h a t

both t h e course of h i s thoughts and the goal of h i s l i f e had t o t a l l y

changed. H e was converted " to t he great renuncia t ion t h a t i s wisdom."

[ 2 7 ] A f t e r l i s t e n i n g t o t he teachings of Socrates, he even renounced

poetry, recogniz ing its i n a b i l i t y , wri tes Schuré, t o express pure Truth

a s he now sought. I n f r on t of a surpr ised group of f r i ends , a t a

banquet which he, himself, had organized, Plato proceeded t o burn a l 1

t he ve r s e s which he had composed. H e was now a d i s c i p l e o f Socrates!

How Socrates X n f l u e n c e d Plato

Why w a s Plato so t o t a l l y capt ivated by Socrates? Schuré discusses

t h i s :

" In seeing him, P la to understood t he s u p e r i o r i t y

of t h e Good over t h e Beautiful. For t h e Beaut i fu l

accomplishes t he True only i n the mirage of a r t ,

while t h e Good is brought about i n t h e depths of

sou l s . Rare and powerful is t h i s chanrt, f o r the

senses have no share i n it. The s i g h t of a t r u l y

just man made t h e s h k e r i n g splendors of v i s i b l e

a r t fade i n P l a t o ' s soul , f i n a l l y t o d isappear i n

presence of a d iv ine r dream." 1281

I n o the r words, Socrates showed Plato "the i n f e r i o r i t y of t h a t

beauty and g lo ry he had bel ieved i n u n t i l then, when conpared wi th t he

beauty and g lo ry o f t he a c t i v e soul , which forever a t t r a c t s o the r sou l s

t o t h e same Truth . . . the pomp of a r t merely succeeds i n r e f l e c t i n g f o r an

i n s t a n t a decept ive truth, under a disguise." [29]

Hal l w r i t e s t h a t it i s from Socrates t h a t P l a to derived h i s

understanding of t h e three-fold na tu re of truth; that ' th is sovereign

r e a l i t y man i fes t s through t h r e e conceivable a t t r i b u t e s , which S o c r a t e s

termed t h e One, t h e Beaut i fu l and t h e Good." [30] Pla to i n t e r p r e t e d

' t he One' a s Unity, o r the p r i n c i p l e which s u s t a i n s t h e world. H e

i n t e r p r e t e d ' t he Beautiful ' a s Harmony, o r t h e mingling o f p r i n c i p l e s o r

perçons t o a common good. 'The Good' , e x p l a i n s Hall , was i n t e r p r e t e d by

P l a t o as t h e i n t r i n s i c n o b i l i t y , t h e i n t e g r i t y and r i g h t n e s s which is

the only s u f f i c i e n t and a p p r o p r i a t e s t a n d a r d o f conununity a c t i o n - These

a l s o , he w r i t e s , became t h e c r i t e r i a of conduct .

Bertrand Russe l l stresses t h a t i t was S o c r a t e s t h a t l e d P l a t o t o

become pre-occupied with e t h i c a l problems and t o develop h i s tendency t o

f i n d " t e l e o l o g i c a l r a t h e r t h a n mechanical e x p l a n a t i o n s of t h e woxld.

'The Good' dominated his thought ... and i t is d i f f i c u l t n o t t o a t t r i b u t e

t h i s fact t o t h e inf luence of Socra te s . " [31]

Another in f luence , accord ing t o Cornford, was t h a t S o c r a t e s was

ve ry d i s t u r b e d about the c o r r u p t i o n t h a t was occur r ing d u r i n g t h e war

and revolu t ion . H i s main d e s i r e was t o r e b u i l d t h e world and t h e

weakened s o c i a l s t a t e , a theme t h a t P l a t o h imse l f became preoccupied

with. Under S o c r a t e s ' i n f luence , P l a t o ' s t hough t bent c h i e f l y t o t h e

ques t ion of how s o c i e t y could b e reshaped s o t h a t man might r e a l i z e t h e

best o r 'The Good' t h a t is i n him. This i s t h e theme of a l 1 o f P l a t o ' s

d ia logues , bu t , above a l l , t h e therne o f h i s c e n t r a l work, t h e Republic .

How d i d Socra te s ' emphasis on 'The Good' i n f l u e n c e P l a t o ' s f u t u r e

Theory of Knowledge and h i s Theory of Ideas/Forms? This w i l l now be

d iscussed .

A. Plato's Theory o f Ideas/Fonns: The E s s e n t i a l Kinship

of the Sou1 w i t h the W o r l d of Thouqht

Plato took up the i d e a o f 'The Good' where Socra te s l e f t it-

Socra tes , a s w c have read, s a i d t h a t t o be good ( a t anyth ing) is a

matter of knowledge, a s w e must have t r u e knowledge t o be good at t h e

a r t of l i v i n g . But knowledge of what? S o c r a t e s , w r i t e s I rwin Edman,

w a s s t r i v i n g a f t e r un ive r sa l s of t h e permanence o f moral v a l u e s and

l o g i c a l d e f i n i t i o n s . This sugges t ion of S o c r a t e s , he e x p l a i n s , gave

P l a t o a d u e i n f u r t h e r developing h i s own p o s i t i o n , which d e s c r i b e d

t h e s e u n i v e r s a l s a s eternal Ideas o r Foms. Edman w r i t e s :

"There i s a comon q u a l i t y i n al1 t h i n g s c a l l e d

by t h e same name. That common q u a l i t y f o r P l a t o

is t h e essence o f t h e th ing , and t h e essences of

a l 1 th ings c o n s t i t u t e t h e world o f i d e a s . These

e s sences o r 'formsr o r 'ideas' a r e S o c r a t i c

d e f i n i t i o n s converted i n t o e t e r n a l beings,

having, o r s o it appears from a t l e a s t some of

t h e P l a t o n i c wr i t ings , t h e i r own e x i s t e n c e ,

c o n s t i t u t i n g t h e i r own o r d e r , t h e t r u e world of

a u t h e n t i c being, whose h i e r a r c h y and p a t t e r n

r evo lves around and i s determined by t h e Idea of

t h e Good." 1321

Pla to t augh t t h a t t h e world of s e n s e i s unrea l , f l e e t i n g and

cons tan t ly changing. However, t h e world t h a t was 'good' was t h e r e a l

world of pure, unchanging Ideas; a l 1 t h a t w e expe r i ence with our sense

are mere cop ies . Th i s ' r e a l worldr is t h e world of I d e a s based on - Plata's fundamental " b e l i e f i n e t e r n a l , unchanging, u n i v e r s a l abso lu tes ,

independent of t h e world o f phenornena, i n , f o r example, a b s o l u t e beauty,

abso lu te j u s t i c e , a b s o l u t e goodness, from which whatever w e c a l 1

beau t i fu l , just o r good d e r i v e s any r e a l i t y it may have." [ 3 3 ]

One i n t e r p r e t a t i o n of t h e r e l a t i o n between p a r t i c u l a r th ings and

P l a t o ' s Ideas o r Forms is given by F r o s t , Jr. H e w r i t e s t h a t t h e s e

Ideas o r Forms (eg. i d e a l t r e e of which a l 1 trees which w e s ee a r e

copies) ' w e r e never c r e a t e d , but have e x i s t e d from t h e ve ry beginning i n

j u s t t he p e r f e c t s t a t e i n which they w i l l always e x i s t . They a r e

independent of a l 1 th ings , and are n o t i n f l u e n c e d by t h e changes which

t a k e p lace i n t h e world which we exper i ence through o u r senses . These

ob jec t s which w e exper ience a r e r e f l e c t i o n s of t h e s e ' e t e r n a l

pa t te rns . ' " [ 3 4 ]

Pla to a l s o taught that a l 1 I d e a s o r Forms a r e a r ranged i n t h e

i d e a l world i n a h i e r a r c h i c a l order and t h a t t h e Idea o f perfect

Goodness was the h i g h e s t Idea. To be good, he s a i d , is a ma t t e r of t h e

knowledge of t h e s e e t e r n a l Ideas . Edman w r i t e s t h a t i n P l a t o ' s

Republic, both knowledge and v i r t u e become c l a r i f i e d i n t h e i r meaning.

H e expla ins :

'To know is t o know R e a l i t y , t h e e t e r n a l

i n v a r i a n t n a t u r e of t h i n g s . To have knowledge

of t h e Real a s con t ra s t ed with having op in ions

about t h e apparent , t o know t h e r e a l i n n a t u r e ,

i n s o c i e t y , i n one ' s own s o u l , i s f o r P l a t o

t h e foundation of t h e Good L i f e . To know t h e

r e a l i n t h e universe is to know the v a l i d i n

t h e s t a t e and i n one ' s own being , a s a m a t t e r

of course. To know t h e t r u t h is i n e v i t a b l y to

choose t h e good .... T r u t h i t s e l f i s a

m a n i f e s t a t i o n of t h e supreme and encompassing

Idea o f t h e Good. A v i r t u o u s a c t i o n is a t r u e ,

v a l i d , j u s t ac t ion , t h e funct ioning of a sou1

according t o its unswerving fol lowing o f a c l e a r

v i s i o n o f e t e r n a l order ." [35]

Both Socra tes and P la to stressed t h e importance of p r a c t i c i n g

philosophy, s i n c e it is t h e only way t h a t one can a c q u i r e knowledge - not t echn ica l knowledge, bu t knowledge of t h e e t e r n a l Ideas. Grube

e labora tes :

"The o b j e c t of t h e supreme knowledge is c l e a r l y

t h e Ideas. And a knowledge of t h e Ideas means

no t on ly an understanding of Truth, of t h e

s t r u c t u r e o f t h e world, but a l s o of t h e moral

and a e s t h e t i c r e a l i t i e s i n it, of i ts purpose,

and t h e reason why i n a l 1 th ings . I t then

inc ludes what w e should c a l 1 a sense of t r u e

values; t h e knowledge of good and e v i l , o f

beauty and gooàness a s w e l l a s of t r u t h .... Technical knowledge may t e l l u s how t o do

sornething, t h e philosopher knows why and when

t h i n g s should be done- The knowledge of supreme

r e a l i t y a s t r u t h i s the knowledge of t h e laws of

na ture , t o know i t as goodness g ives a sense of

moral va lues . Al1 t h i s belongs t o t h e phi losopher

through h i s knowledge of t h e e t e r n a l Forms." [36j

3. The Influence of Sacrates' math on P l a t o

I n 399 B.C., when P la to was 28, Socra tes was executed. To Plato,

t h i s w a s outrageous. How could Socra tes , whorn he regarded as a most

pious and r igh teous man, be charged wi th impiety and sentenced t o death?

The death o f Socra tes , P l a t o ' s beloved master/ teacher, appears t o have

f i l l e d P la to wi th a p a s s i o n a t e d e s i r e t o preserve, p r o t e c t and

perpetuate h i s memory.

According t o W i l l Durant, P l a t o ' s e f f o r t s t o Save Socra tes ' l i f e

l e d him t o be marked o u t f o r susp ic ion by t h e democrat ic l e a d e r s of

Athens, and t h e c i t y became unsafe f o r him. H i s closest f r i e n d s urged

him t o l eave t h e h o s t i l e Athenians who had brought about t h e death of

Socra tes and who w e r e determined t o d e s t r o y h i s school . T h i s was "an

admirably p r o p i t i o u s moment f o r him t o see t h e world." [37]

From t h i s p o i n t on, u n t i l he was 40, P l a t o focused on h i s

s p i r i t u a l growth and development- H e s e t o u t i n t h a t year, 399 B.C., t o

embark on what 1 conclude was a s p i r i t u a l pilgrimage o r quest fo r

further wisdom and true knowledge. According t o Hall , P la to was not

f u l l y s a t i s f i e d with t h e knowledge which Socrates imparted t o h i m . He

yearncd f o r more and became "determined t o pe r fec t himself i n a d iv ine r

form of wisdom." [38] Not f u l f i l l e d u n t i l he had made a l 1 knowledge h i s

domain, recounts Hall, Plato t r a v e l l e d ex tens ive ly and assoc ia ted

himself with several of the most eminent scho la r s and philosophers of

his t h e . He was g r e a t l y inf luenced by a v a r i e t y of sources , which

included, a s we s h a l l see, t h e mystery schools of h i s t h e . Before we

examine the influence of these mystery schools upon P l a t o ' s work, l e t u s

f i r s t explore the ba s i c phi losophical and r e l i g ious teachings of two of

them - the Orphic and t he Pythagorean, both of which P la to was

apparently i n i t i a t e d i n t o .

LYKMZNOTeS - PART ONE

1. The Teachinas of Soclrates

Schuré, The Great I n i t i a t e s , pg. 378.

F r o s t , Jr., Basic Teachings of t h e Great Philosophers , pg. 8 4 .

H a l l , The Secret Teachings of Al1 Ages, pg. XIV.

F r o s t , Jr., Basic Teachings of t h e Great Philosophers , pg. 210,

Urwick, The P l a t o n i c Quest, pg. 10.

Ibid., pg. 11.

Ibid., pg. 11.

I b i d . , pg. 13.

Ibid., pg. 11-

Schuré, The Great I n i t i a t e s , pg. 378

2. How Socrates Influenced Plato

28 . I b i d . , pp. 380-381.

29. I b i d . , pg. 381.

30. H a l l , Twelve World Teachers, pg. 156.

31, Russe l l , B. , A His to ry of Western Philosophy, pg. 123.

A. Platols Theory of 1deas/fozms: The Essential Kinship

of the 9ouï w i t h the W o r l d of Thouqht

32. Edman, I r u i n , The Works of P la to , pg. XXXVI.

33. Grube, P l a t o ' s Thought, pg. 1.

3 4 . F r o s t , Jr., Basic Teachings of the Great Philosophers , p g , 11.

35. Edman, I rwin , The Works of P la to , pg. XXXIX.

36. Grube, P l a t o ' s Thought, pp. 255-256.

3. The Influence of Socrratast Death on P l a t o

37. Durant, Will, The S t o r y of Philosophy, pg. 13.

38. Hall, Twelve World Teachers, pg. 1 4 7 .

1. Foundational Teachings of the Orphie and Pythagarean Mystary Schooln

Initiation Into the Orphie Mystery School

The remote source of P l a t o ' s knowledge has been a t t r i b u t e d t o t h e

Orphic Mysteries, which w e r e brought t o Greece f r o m t h e East, most

probably from Ind ia , n e a r l y a thousand y e a r s be fo re h e was born.

According t o Hal l and Schuré, P l a t o w a s an i n i t i a t e o f t h i s mystery

school. Hal l w r i t e s :

"The Orphic Myster ies w e r e an elaborate

metaphysica l system, and t h e deep t r u t h s which

Orpheus t augh t a t t h e d a m of Grecian

c i v i l i z a t i o n exerted a powerful i n f l u e n c e on

n e a r l y a l 1 t h e schoo l s of phi losophy and r e l i g i o u s

thought which developed and f l o u r i s h e d i n t h e

H e l l e n i c s t a t e s . Without a knowledge of the

Orphic Myster ies it is imposs ib le t o i n t e r p r e t

t h e more profound a s p e c t s of P l a t o ' s thought .

H i s gods w e r e the Orphic d i v i n i t i e s , and t h e

whole iramework of his metaphysical system was

d e r i v e d from t h e sublimity of t h e Orphic

conception." [391

a. The O r p h i e Religion: Divine or Na-al Lawn

As s h a l l be seen, the Orphic Myster ies / teachings , which were l a t e r

expanded upon and t a u g h t by the Pythagorean Mystery School, even tua l ly

inf luenced t he thinking of P l a t o . T h e r e l i g i o u s t each ings o f t h e

Orphics were b a s t d on Natura l o r Divine Laws. L e t u s now look a t some

of t h e basic Orphic t e n e t s t h a t l a t e r in f luenced P l a t o t s f u t u r e t h e o r i e s

of Cosmology, I n m t o ~ t a l i t y , Reincarnat ion and P u r i f i c a t i o n o f t h e Soul,

as w e l l as h i s Sp i r i tua l -Psycho log ica l Theory of t h e Soul:

(il The Law of One

Orpheus t augh t h i s d i s c i p l e s t h a t a l 1 e x i s t e n c e came from one

immeasurable Good P r i n c i p l e , The One o r F i r s t Cause. This Sovereign

P r i n c i p l e is t h e cause o f a l 1 th ings , It is good because it is t h e

source o r manifes tor of a l 1 v i r t u e s . I t i s t h e f i r s t because it is t h e

s d t of a l 1 na tu re , a n t e r i o r t o both gods and n a t u r e . Hal l w r i t e s :

"God is revealed a s an e te rna l ly -ab id ing good,

an ever-f lowing founta in of t r u t h and law,

omnipotent unity, omniscient r e a l i t y . I n t h i s

i n t e r p r e t a t i o n Deity is not a being, b u t t h e

source of beings; not l i g h t , bu t t h e source of

l i g h t ; no t mind, but t h e source of mind; t h e

hiciden o r i g i n of a l 1 revealed th ings ." [ 4 0 ]

Deity, i n o t h e r words, was perceived by t h e Orphics a s t h a t which

s u b s i s t s upon i t se l f . The One was t h e o b j e c t of g r e a t devotion and Orpheus honoured

Dei ty with hymns of p r a i s e and s u i t a b l e rites, because he bel ieved that

which is t h e source of a l 1 harmony must be harmoniously invoked.

(ii) me Law of T)Ltee

From t h i s immeasurable source emerged The I n t e l l i g i b l e Triad,

c o n s i s t i n g of t h r e e a s p e c t s of T h e One - Being, L i f e and I n t e l l e c t .

E t e r n a l Being, t h e c l o s e s t t o The One, i s t h e f i r s t manifested v i r t u e of

t h a t which is e t e r n a l . L i f e is the second, and I n t e l l e c t occupies t h e

t h i r d because of i t s be ing t h e l e a s t ind i spensab le o f t h e s e supernal

q u a l i t i e s (powers) . Thus, Being, L i f e and I n t e l l e c t a r e considered t o

be t h e f i r s t gods a f t e r The One. Each o f t h e s e was f u r t h e r d iv ided i n t o

a t r i n i t y , and each of t h e s e subd iv i s ions embodied s i m i l a r q u a l i t i e s of

Being, Li fe and I n t e l l e c t .

According t o F l o r i c e Tanner, The Supreme Demiurgic and H i s Progeny

( t h e o r i g i n a l T i t a n s ) fashioned The Creative Triad , o r 3 m a t e r i a l

spheres - t h e supermundane, t h e l i b e r a t e d and t h e mundane. The t h r e e

spheres o r domains w e r e a l 1 p a r t o f the demiurgic n a t u r e (macrocosm).

The Third Aspect of t h e Crea t ive Triad, the mundane sphere, was

pe r son i f i ed a s Zeus. H e represented t h e Father , who was l o r d of t h e

a i r , water and e a r t h , a s we l l a s t h e atmosphere, winds, sky and brea th .

Poseidon ru led t h e s t reams, oceans and c r e a t u r e s t h a t l i v e d i n them.

And Hades ruled t h e e a r t h and t h e deep subter ranean caverns and

mountains. He rep resen ted t h e c r e a t i v e power i n a l 1 p h y s i c a l elements

of na tu re . These t h r e e gods, i n o t h e r words, e s t a b l i s h e d s p i r i t , s o u l

and form i n t h e m a t e r i a l o r mundane universe .

(iii) The tau of Many

It was understood by t h e Orphics t h a t The One i n i t i a l l y d i v i d e d

I t s e l f i n o rde r t o g i v e b i r t h t a L i f c , y e t each p a r t remained an

i n t e g r a l u n i t of t h e WHOLE. Thus, i t was s a i d t h a t God, The One, (the

Macrocosrn) l i v e d i n t h e p a r t s ( t h e Microcosm) and t h e p a r t s l i v e d i n The

One, I n t h e h e a r t of each a s p e c t was hidden the Essence o f Divine Life.

As far a s t h e n a t u r e o f man was concerned (microcosm), t h e Orphics were

taught t h a t b u r i e d i n t h e f l e s h of t h e body was a s p a r k of v i t a l i t y

( r a d i a n t energy) from The One. Al1 modes o f human a c t i v i t y were

perce ived a s express ions of t h e Divine p r i n c i p l e of S p i r i t u a l

I n t e l l i g e n c e .

(iv) The Law of Metempsychosis and the Need for m i f i c a t i o n

A c a r d i n a l f e a t u r e o f t h e Orphic r e l i g i o n was t h e f a i t h i n t h e

inhe ren t immorta l i ty of t h e s o u l . The i n i t i a t e , w r i t e s Tanner, " learned

of a d iv ine , benevolent p l a n for h i s d e s t i c y . L i f e had a l o g i c a l

purpose. Only the p h y s i c a l form d ied , n o t the s o u l . L i f e r e tu rned

p e r i o d i c a l l y t o t h e m a t e r i a l wor ld f o r exper ience . The s o u l ' s d e s i r e s ,

passions, and a p p e t i t e s depended upon p h y s i c a l l i f e f o r t h e i r

g r a t i f i c a t i o n ; s o u n t i l t h e soul overcame t h e d e s i r e f o r sensory

experience, i t would be p u l l e d back t o r e i n c a r n a t e . U n t i l wor ld l iness

was no longer dominant, t h e c y c l e would cont inue , g i v i n g o p p o r t u n i t y f o r

development and exper ience ." [41] The Orphics t e m e d this p e r i o d i c

return of t h e s o u l t o the m a t e r i a l world t h e 'Law of Metempsychosis' o r

" the l a w of r e c u r r e n t involvement i n t he spheres of s e n s e u n t i l t h e

sensory impulses w e r e overcome at t h e i r source, t h e a p p e t i t i v e na tu re .

The phys ica l world e x e r c i s e s a g r a v i t a t i o n a l p u l l on al1 n a t u r e s i n

which wor ld l iness i s dominant. There fo re t h e e s t ab l i shment of t h e

Mysteries . These i n s t i t u t i o n s sough t to p u r i f y the i n n e r l i f e s o t h a t

man, overcoming h i s own animal s o u l , might a t d e a t h become a b l e s s e d

s p i r i t 'and verge toward t h e gods,' drawn t h e r e t o by t h e g o d l i n e s s i n h i s own being." [ 4 2 ]

S. Radhakrishnan a l s o stresses t h a t t h e o b j e c t i v e o f t h e Orphic

r e l i g i o n was t h e r e l e a s e o f t h e a v i n e f r o m t h e non-divine elements and

t h a t "Man is r e q u i r e d to free himself from t h e cha ins of t h e body i n

which t h e s o u l l i e s bound l i k e a p r i s o n e r i n the c e l l . ..wheel of b i r t h

goes on u n t i l t h e s o u l escapes from it by a t t a i n i n g r e l e a s e . It becomes

d iv ine , as it was before i t en te red a morta l body. To seek t o become

l i k e the gods ... i s of t h e essence o f t h e Orphic r e l i g i o n . " [ 4 3 j

According t o t h i s b e l i e f , t h e r e is a continua1 unfoldment of

consciousness and f o m , a s one p e r f e c t s one 's own na tu re through many

r e t u r n s of t h e s o u l t o t h e m a t e r i a l world.

Radhakrishnan a l s o w r i t e s t h a t t h i s r e l ig ious school had a code o f

r u l e s of l i f e and a system of p u r i f i c a t o r y and expia tory ri tes. A s c e t i c

p r a c t i c e s were p resc r ibed such a s t h e abs t inence from beans, f l e s h and

c e r t a i n kinds of f i s h . Russel l e x p l a i n s t h a t the most orthodox of t h e

Orphics w e r e vege ta r i ans abs ta in ing from animal food.

(v) The L a w of HJiriiHny and Equilibsium

As p a r t of t h e i r p u r i f i c a t i o n t r a i n i n g , t h e Orphics w e r e taught

t h e 'Law of Haxmony and Equilibrium'. This was t h e supreme and

un iversa l law of t h e Orphics. According t o Tanner, t h e techniques

r e l a t e d t o t h i s law w e r e as follows:

- A l 1 f o m of consciousness e x i s t i n a s t a t e of harmony.

- I f harmony i s changed t o a s t a t e of disharmony, then a l 1 phases

a f f e c t e d must a d j u s t through r e a c t i o n a f t e r r e a c t i o n u n t i l

h a m o n y i s re-es tabl ished. I n o t h e r words:

- From t h e p o i n t where t h e cause of change s t a r t e d , a chain of

success ive a c t i o n and r e a c t i o n t h u s con t inua l ly fol lows u n t i l

t h e c y c l e of adjustment b r i n g s a new s t a t e of balance o r

harmony - - This j u s t and impersonal l a w con t inua l ly b r ings harmony i n t o

every p o r t i o n of l i f e , i n the world of matter a s well a s i n t h e

world of s p i r i t .

Tanner e x p l a i n s f u r t h e r :

"The b a s i c c y c l i c law as it works i n human

evo lu t ion inc ludes the law o f ac t ion and

r e a c t i o n , a law t h a t au tomat ica l ly works from

cause t o ef f e c t , producing unerr ing j u s t i c e .

The un iversa l harmony is changed by each

pe rson ' s a c t s , by each thought and each word,

by each event, and by each circumçtance, Every

change sets up a sequence o f adjustments t h a t

modify r e l a t e d circumstances, and t h e sequence

continues until t h e adjustments f i n a l l y r e s t o r e

t h e o r i g i n a l harmony. The d i s t u r b e r of harmony

i s himself r e s p o n s i b l e for t h e d i s tu rbance , and

t h e law of adjus tment immutably fol lows u n t i l

t h e c y c l e is f u l f i l l e d and t h e d i s t u r b e r h a s

learned a l e s s o n from h i s experience." [ 4 4 ]

The whole s tudy o f harmony (hamonics ) was v i t a l i n t h e Orphic

Mystery School and i t became symbolic of inward adjustment t h a t

u l t i m a t e l y enabled one t o become a master musician o r 'one who can p lay

most p e r f e c t l y t h e s a c r e d compositions upon t h e musical ins t rument of

h i s own pe r fec ted l i f e . " [45 ] It was for t h i s reason t h a t a 7-str inged

Lyre became the sac red symbol of t h e Orphics. The 7 s t r i n g s were

r e l a t e d bo th t o t h e i r correspondences i n t h e human body (7- fo ld na ture

of man) and t o t h e 7 p l a n e t s ( t h a t they then knew o f ) . I t was believed

by t h e Orphics, w r i t e s Hall, t h a t t h e i n v i s i b l e s p i r i t u a l orgaaisms of

each p l a n e t , a s i t revolved, u t t e r e d a c e r t a i n tone accord ing t o i ts

magnitude, speed and d i s t a n c e from t h e Sun. Within t h e i n d i v i d u a l it

was v i t a l t h a t a l 1 ' s t r i n g s f be i n tune to c r e a t e d i v i n e melodies from

t h e chords of one ' s own being, a s a r e s u l t of "br inging harmonic values

toge the r according t o l a w and ru le . " [ 4 6 ]

These ideas w e r e pursued more f u l l y by both Pythagoras and Plato,

as s h a l l be seen i n PART TWO. P l a t o ' s f u t u r e Spiritual-Psychological

Theory of the S o u l , d i s c l o s e d l a t e r i n t h i s s e c t i o n , seems t o be very

much in f luenced by t h i s Orphic theory of h a m o n i c s w i t h i n t h e ind iv idua l

soul .

(vil The Law of Love: The Go&

The chief god of t h e Orphics was Dionysus who, accord ing

Edouard Schuré, r e p r e s e n t e d t h e Divine S p i r i t o r , symbol i ca l ly ,

of t h e i n i t i a t e s . DionysudThe Sun was invoked above the head

t o

t h e Sun

of t h e

i n i t i a t e , and sh in ing i n h i s sou l , t h e t r u e i n i t i a t e , after t h e long

c i r c u i t o f dark e x i s t e n c e s f i n a l l y l e f t t h e p a i n f u l circle o f b i r t h s 'as

a s i n g l e body, a s i n g l e soul, i n t h e l i g h t of Dionysus!" 1471 It was

be l i eved by the Orphics t h a t t h i s d i v i n e spa rk guides u s upon e a r t h and

i s wi th in us . I t becomes a flame when invoked.

Besides Dionysus, ano the r s i g n i f i c a n t god of t h e Orphics was a l l -

powerful Eros, t h e o l d e s t of t h e gods. I t was Eros who, be ing t h e God

of Love, when invoked, f i l l e d one with Divine Love. Eros t a u g h t one t o

love everyth ing; t o l o v e wi th Light and n o t wi th Darkness; t h a t only

with a pu re h e a r t can one e n t e r i n t o t h e h e a r t of t h e mys te r i e s ; t h a t i t

is o n l y through l o v e t h a t one can d e d i c a t e oneself t o t h e Myster ies and

t o t h e d i s c i p l i n e d l i f e , t h a t one can seek d i v i n e knowledge and search

dea th t o f i n d l i f e . Thus, Eros he ld t h e key to a l l .

Schuré wrote about t h e Orphic gods a s follows:

"God i s One, and always resembles Himself. H e

r e i g n s everywhere. But the gods a r e myriad and

va r i ed , f o r D i v i n i t y i s e t e r n a l and i n f i n i t e .

The g r e a t e s t a r e t h e s o u l s of t h e s t a r s . Suns,

s t a r s , e a r t h s and moons - each s t a r has i t s

own sou l . . . . Serni-conscious, i naccess ib le ,

unchanging, they r u l e t h e g r e a t Whole with t h e i r

r e g u l a r movements...each revolv ing s t a r l eads

h o s t s of demigods o r s h i n i n g stars who once were

men ... t h e b r e a t h of H i s l i v i n g s o u l , t he rays

of H i s e t e r n a l c o n s c i o u s n e s s . ~ . t h e y d i r e c t t he

worlds. Fa r and nea r they surround us.... The

impious who deny them, f e a r th-; t h e devout man

worships them wi thout knowing them; the i n i t i a t e

knows them, a t t r a c t s them and s e e s them. . . . " [ 4 8 ]

According t o t h e Orphics, t h e gods could only be seen wi th t h e

eyes of s p i r i t bu t n o t wi th t h o s e of t h e body. To achieve t h i s , Schure

d a i m s t h a t one had t o undergo, through i n i t i a t i o n , long tests or g r e a t

s u f f e r i n g s i n o r d e r t o open t h e i n n e r eyes .

(hi) The Godzt and the Mystic Vision (Union)

The Orphics b e l i e v e d t h a t t h e gods d i s t r i b u t e d d i v i n i t y according

t o c a p a c i t y , t h a t is , they poured o u t t h e i r l i f e f o r louer be ings

accord ing t o their r e c e p t i v i t y . One's r e c e p t i v i t y o r capac i ty was

determined by t h e s t a t e o f p u ~ i f i c a t i o n a t t a i n e d . The goa l of t h e

Orphics was t o exper ience a mys t i ca l union wi th the god which they

sought because t h i s w a s t h e on ly way t o acquire mystic o r t r u e

knowledge, not ob ta inab le , w r i t e s Russe l l , by ordinary means. Russe l l

e l a b o r a t e s :

"To t h e Orphic.. .our t r u e l i f e is t h e s t a r s ,

b u t we are t ied t o e a r t h . Only by p u r i f i c a t i o n

and renunc ia t ion and an a s c e t i c l i f e can w e

escape from t h e wheel and a t t a i n a t last t o t h e

e c s t a s y of union with God." E491

I t was t h i s mys t i ca l element, c la ims Russe l l , t h a t "entered i n t o

Greek phi losophy with Pythagoras, who was a reformer of Orphisrn .... From Pythagoras O r p h i c elements en te red i n t o t h e philosophy of P la to ,

and from P l a t o i n t o most l a t e r phi losophy t h a t was i n any

degree r e l i g i o u s . " [50 1

B. Initiation Into the Pytaaso~caa Myatezy School

Pythagoras was born about 582 B.C. on t h e i s l a n d of Samos. When

he was 40 yea r s o ld , he moved t o southern I t a l y which w a s then known a s

'Grea ter Greece' because o f t h e numerous Greek co lon ies e s t a b l i s h e d on

its Coast. I t was t h e r e , in Crotona, t h a t Pythagoras founded a somewhat

monas t ic brotherhood t h a t endured some two hundred years . H e was

recognized by h i s immediate fo l lowers as one of those d i v i n e men born

from the god, Apollo, by a mor ta l woman.

The accurnulated wisdom, a s w e l l a s most o f t h e t e n e t s t h a t

Pythagoras taught , w e r e a t t r i b u t e d t o t h e knowledge and experience

ga ined through ex tens ive t r a v e l s . While accounts of h i s t r a v e l s d i f f e r ,

h i s t o r i a n s ag ree t h a t he v i s i t e d many c o u n t r i e s and s t u d i e d a t t h e f e e t

o f many masters. According t o H a l l , Pythagoras t r a v e l l e d among t h e Jews

and was i n s t r u c t e d by t h e Rabbis concerning t h e s e c r e t t r a d i t i o n s of

Moses, t h e lawgiver of I s r a e l . The g r e a t sage was also i n i t i a t e d i n t o

t h e Egyptian, Babylonian and Chaldean Myster ies , H a l l exp la ins that

a f t e r having acqu i red a l 1 which it was p o s s i b l e f o r him t o l e a r n of t h e

Greek ph i losopher s and, presumably, a f t e r having become an i n i t i a t e i n

t h e E leus in ian and Orphic Mysteries , Pythagoras went t o Egypt where,

a f t e r many r e b u f f s and r e f u s a l s , he f i n a l l y succeeded i n securing

i n i t i a t i o n i n the myste r i e s of Isis, a t the hands of t h e p r i e s t s of

Thebes. Pythagoras then t r a v e l l e d i n t o Phoenicia and Syr i a , where t h e

m y s t e r i e s of Adonis were confer red upon hfm, and c r o s s i n g t o t h e v a l l e y

of the Euphrates , he remafned long enough t o become versed i n t h e s e c r e t

l o r e of t h e Chaldeans, who still , claims Hal l , d w e l t i n the v i c i n i t y of

Babylon. F i n a l l y , he made his g r e a t e s t and most h i s t o r i c venture

through Media and P e r s i a i n t o Hindustan, where he remained s e v e r a l y e a r s

as a pupil and i n i t i a t e of the l ea rned Brahmins of Elephanta and E l lo ra .

According t o Hall , Frank C. Higgins, i n h i s book Ancient Freemasonry,

c l a ims t h a t t h e name of Pythagoras is st i l l preserved i n t h e records of

t h e Brahmins a s 'Yavancharya', the Ionian Teacher. E . J . U r w i c k wri t e s :

" . . . every one o f t h e doc t r ines , which w e know

formed t h e 'gospel' of Pythagoras and of t h e

Pythagorean brotherhood at Crotona, was an

almost e x a c t reproduction of t h e c a r d i n a l

d o c t r i n e s o f t h e Indian Vidya and the Ind ian

Yoga - so much s o t h a t Indian Vedantins today

do not h e s i t a t e to c l a h Pythagoras a s one of

themselves, one of t h e i r g r e a t expounders,

whose very name was only t h e Greek form of

t h e Indian t i t le , P i t t a Guru, o r

Father- teacher. " 1511

After r e tu rn ing from h i s wanderings, Pythagoras u l t i m a t e l y

e s t a b l i s h e d himself at Crotona, a Dorian colony i n sou the rn I t a l y , where

he founded, l i k e t h e Orphies, t h e Eleus in ians , t h e Egyptians and t h e

Brahmins be fo ie him, t h r e e t h i n g s - a s o c i e t y o r community

(brotherhood), a r e l i g i o n , a s well a s a school , o r a s it has been

sometimes ca l l ed , a u n i v e r s i t y . The t h r e e w e r e i n t e r c o m e c t e d . He

gathered around him a smal l group of s i n c e r e d i s c i p l e s ( a s P l a t o r e v e a l s

i n t h e Republic) whom he i n s t r u c t e d i n t h e secret wisdom which had been

xevealed t o him, and a l s o i n t h e fundamentals of o c c u l t mathematics

(numbers, a r i t h m e t i c and geometry), music and astronomy, which he

considered to be a t r i a n g u l a r foundation of a l 1 t h e a r t s and sc iences .

(These will be d i scussed i n PART TWO.)

Pythagoras is d e s c r i b e d by Georgio d e S a n t i l l a n a as having taken

on t h e t r a d i t i o n a l f i g u r e of an i n i t i a t i c teacher , whose i n t e n t i o n was

t o t ransform and r e i n t e r p x e t the a n c i e n t Orphic ri tes. Ber t rand Russell

as w e l l mentions t h a t Pythagoreanism was a movement of reform i n

Orphism. Edouard Schuré a l s o agrees , emphasizing:

"The e v o l u t i o n of which w e speak had many

CO-workers. It gave birth t o p h y s i c i s t s

l i k e Thales, l e g i s l a t o r s l i k e Solon, p o e t s

like Pindar ...; b u t a s an o f f i c i a 1 l e a d e r

i t had an i n i t i a t e of t h e f i r s t order ,

a s o v e ~ e i g n i n t e l l i g e n c e , c r e a t i v e and

d i s c i p l i n e d . Pythagoras i s t h e master o f

secular G r e e c e , as Orpheus is t h e master

of s a c e r d o t a l Greece. Pythagoras

i n t e r p r e t s and cont inues t h e r e l i g i o u s

thought of his predecessor, applying it t o

t h e new age. But his i n t e r p r e t a t i o n is

a c r e a t i o n . For he coordinates t h e Orphic

i n s p i r a t i o n s i n t o a complete system; he

fu rn i shes i ts s c i e n t i f i c proof i n h i s

teaching, i ts moral proof i n h i s i n s t i t u t e

of education, embracing them i n the

Pythagorean order, which o u t l i v e s him. " [ 5 2 ]

L i k e Pythagoras before him, P l a to dedicated h i s l i f e t o the

discovery of t r u t h and, according t o Hall , t r ave l l ed i n t o any country

where wisdom might preva i l , seeking it i n a l 1 the access ib le sources of

t he anc ien t world. According t o W i 1 1 Durant, we cannot Say for c e z t a i n

exac t ly where Pla to t r ave l l ed . H e w r i t e s : " there is a merry war o f t h e

a u t h o r i t i e s f o r every turn of h i s route." [531 However, according t o

Schuré, Hall and Tanner, Plato, i n the foo t s teps of Pythagoras, visited

Egypt where he a l s o received knowledge from the Hermetic Ri tes of t h e

Egyptians. I t is now general ly acknowledged, claims Hall, t h a t t h e

Egyptians, of a l 1 the ancient peoples, were the most learned i n t h e

Occult Science of Nature. The w i s e s t of philosophers £rom o ther na t i ons

t r a v e l l e d t o Egypt t o be i n i t i a t e d i n t h e sacred Mysteries by the

p r i e s t s of Thebes, Memphis and Hermopolis. Thales, Solon, Pythagoras

and P la to v i s i t e d Egypt i n quest of knowledge. While i n Egypt, Pla to

s tud ied as t ro logy (a r i thmet ic and c e l e s t i a l specula t ion) w i t h the wise

p r i e s t s ( a s did Pythagoras before hint), a s well a s those sub jec t s

concerning the o r i g i n of the universe , t h e immortality of t h e sou l and

the t ransmigrat ion of the soul through e a r t h l y bodies ( r e i nca rna t i on ) .

According t o Thomas Taylor, Pla to , l i k e Pythagoras, underwent the

i n i t i a t i o n of Isis whi le i n Egypt. [ 5 4 ] This i s conf imed b y Schuré.

There is a consensus among s cho l a r s t h a t the re i s an Egyptian influence

i n t h e works of P la to t h a t would appear t o be derived from the myster ies

of Isis and O s i r i s . A.E. Taylor a f f i rms t h a t there a r e "frequent

a l l u s ions i n t h e dia logues t o Egypt and Egyptian custo m s . . . . " 1551

The g r e a t e s t philosophe1 i n f l uenc ing Plato, besides Socrates, was

Pythagoras. P la to was considered t o be a l eg i t imate d i s c i p l e of

Pythagoras, the sage of Samos, whom Hall considers t o be t h e f i r s t t r u e

philosopher of our age. Plato was deeply influenced and indebted t o t h e

teachings and d i s c i p l i n e s of Pythagoras, s o it was na tu r a l f o r him to

visit southern I t a l y where he could learn more by a t t ach ing himself t o

t h e Pythagorean School. According to Tanner, Pla to s tudied t h e Orphic

Mysteries wi th t he d i s c i p l e s of Pythagoras 'as did most of the w i s e

thinkers of his t h e . " [56] Why? Though t he O r p h i c Mystery School w a s

separa te from the Pythagorean Mystery School, t h e Orphic Mysteries were

very much embodied i n t he Pythagorean teachings. Hou Pythagoras

incorporated t h e Orphic teachings w i l l be revealed i n t h e next s ec t i on .

a. The m g o r e a n Religion

As expla ined p rev ious ly , Pythagoras drew heav i ly on t h e t e a c h i n g s

of t h e Orphic Mystery School. The r e l i g i o u s and p h i l o s o p h i c a l t e a c h i n g s

of t h e Pythagoreans, which l a t e r inf luenced P la to , w e r e as fo l lows:

(i) The Law of Rebirth: The N e e d for Purification

The c o m u n i t y of Pythagoras had much i n comrnon w i t h t h e Orphic

communities t h a t sought 'by rites and abs t inences , t o p u r i f y t h e s o u l s

of i t s fo l lowers and f r e e them from t h e wheel of l i f e . " 157) The body,

they be l i eved , was t h e tomb o f t h e sou l .

The main t e n e t of t h e r e l i g i o n which Pythagoras founded was t h e

Orphic theory of t h e i rmnortal i ty and t ransmigra t ion o f t h e soul , a

theo ry based on t h e k insh ip of a l 1 l i v i n g things. H e t a u g h t f i r s t t h a t

t h e s o u l is , of its own na tu re , immortal, t h a t is, d i v i n e ; t h a t i ts

o r i g i n a l body is a s t a r , a body o f ' i n t e l l i g e n t f i r e ' , from which i t

e n t e r s i n t o e a r t h where i t can e n t e r only a mor ta l body. When t h i s

mortal body d i e s , t h e s o u l , i n accordance with i ts deeds, t h a t is,

Divine Law, passes o r t r a n s m i g r a t e s i n t o o t h e r forms of l i f e of man or

animal o r p l a n t . There a r e d i f f e r i n g p o i n t s of view about the t h e o r y o f

t r ansmigra t ion . Ha l l w r i t e s :

"Concerning t h e theo ry o f t ransmigra t ion as

disseminated by Pythagoras, t h e r e a r e

d i f f e r e n c e s of opin ion . According t o one view,

he t augh t t h a t m o r t a l s who during t h e i r

e a r t h l y e x i s t e n c e had by t h e i r a c t i o n s become

l i k e c e r t a i n animals , r e tu rned t o e a r t h a g a i n

i n t h e form o f t h e b e a s t s which they nad grown

to resemble. Thus, a timid person would

r e t u r n i n t h e form of a r a b b i t or a dee r ; a

c r u e l person i n t h e form of a wolf o r o t h e r

f e roc ious animal; and a c u m i n g person i n t h e

guise of a fox. T h i s concept, however, does

not fit i n t o t h e gene ra l Pythagorean scheme,

and it i s f a r more l i k e l y t h a t i t was given i n

an a l l e g o r i c a l r a t h e r t h a n a l i t e r a l sense . I t

was i n t ended t o convey t h e idea t h a t human

beings become b e s t i a l when they a l low

themselves t o be dominated by t h e i r own lower

d e s i r e s and d e s t r u c t i v e tendencies . It i s

probab le t h a t t h e tenu t r ansmig ra t ion is t o be

unders tood as what is more c o m o n l y c a l l e d

r e i n c a r n a t i o n , a d o c t r i n e which Pythagoras

must have c o n t a c t e d d i r e c t l y o r i n d i r e c t l y i n

India and Egypt." [58]

Rela t ed t o t h i s is t h e Pythagorean d o c t r i n e that "whatever comes

i n t o e x i s t e n c e i s born a g a i n i n t h e r e v o l u t i o n s o f a c e r t a i n cycle,

noth ing be ing a b s o l u t e l y new; and t h a t a l 1 t h i n g s t h a t a r e born wi th

l i f e i n them ought t o b e t r e a t e d a s k indred-" [59]

According to F r o s t Jr., Pythagoras and h i s fo l lowers b e l i e v e d t h a t

t he d e s t i n y o f the s o u l , a f t e r i t l e f t t h e body, was determined by the

q u a l i t y o f l i f e w i t h i n t h e body. As a r e s u l t o f t h i s b e l i e f , long and

involved r u l e s , ve ry similar t o t h e Orphics ' , w e r e p repared by

Pythagoras, i n order t h a t each s t u d e n t s h o u l d know and f o l l o w them wi th

i n t e n s e s t r i c t n e s s . T h i s was t o i n s u r e an a u s p i c i o u s e x i s t e n c e a f t e r

dea th . One such r u l e f o r p u r i f i c a t i o n was t h e a b s t a i n i n g from e a t i n g

the f l e s h of an imals ( v e g e t a r i a n i s m ) . T h i s is, i n o r i g i n , w r i t e s S y b i l

Leek, a taboo r e l y i n g on t h e blood b r o t h e r s h i p of man and b e a s t .

S a n t i l l a n a stresses t h i s i d e a as wel l when he d i s c u s s e s t h i s Pythagorean

doc t r ine :

"The body i s no b e t t e r than a temporary

p r i s o n house o r 'tomb' of the l i v i n g sou l .

But t h e i n c i p i e n t s p i r i t u a l i s r n h e r e on ly

accents t h e u n i t y o f a l 1 l i f e : t h e r e i s a

bond of k i n s h i p u n i t i n g man t o t h e gods

above us and to t h e b e a s t s below, f o r any

s o u l may climb o r descend to any rung i n

the l a d d e r o f e x i s t e n c e . And t h e s i n f o r

which t h e f a l l e n s o u l has been condemned t o

i ts round of m o r t a l b i r t h s w a s a mys te r ious

breach of t h i s unity, symbolized on e a r t h

by t h e shedd ing o f blood." 160)

T h e Orphics, too, i t w i l l be r e c a l l e d , had a b s t a i n e d from k i l l i n g

animals o r eating flesh, s h a r i n g t h e same b e l i e f t h a t t h e u n i t y o f l i f e

should b e i n v i o l a t e . Also , l i k e t h e Orphics, t he s o u l was viewed a s

being bound upon this wheel of b i r t h o r reincarnation u n t i l i t became

pure, a t which p o i n t it r e g a i n e d a p l ace i n a s t a r , j o i n i n g i n the

Company o f t h e immortal gods.

(ii) The Law of One: W n i t y

The god of Pythagoras was c a l l e d t h e Monad, o r T h e One, t h a t is,

Everything. God w a s d e s c r i b e d by him a s " t h e Supreme Mind d i s t r i b u t e d

throughout a11 p a r t s of t h e un ive r se - t h e Cause of a l 1 things, t h e

I n t e l l i g e n c e of al1 t h i n g s , and t h e Power wi th in a l 1 th ings ." [6I]

Pythagoras a l s o t a u g h t t h a t t h e motion of God was c i r c u l a r , t h a t God's

~ o d y was composed o f t h e subs tance of l i g h t , and t h a t the nature of God

was composed of t h e subs tance of t r u t h . God, which is i n d i v i s i b l e , has,

a s a number, t h e Uni ty (#Il which conta ins I n f i n i t y .

(iii) The Law of Tb@@: The Triune N a t u r e of the U n i v e r s e

As far as t h e 3- fo ld n a t u r e o r t c i a d o f t h e universe ( # 3 ) was

concerned, l i k e t h e Orphics be fo re him, Pythagoras a l s o dec lared t h a t

everything i n n a t u r e could be d iv ided i n t o t h r e e p a r t s ; that "Al1 th ings

c o n s i s t of three." [62] Thus, t h e universe w a s d iv ided by Pythagoras

i n t o t h r e e p a r t s - t h e Supreme World, t he Super io r World and t he

I n f e r i o r World.

The h ighes t o r Supreme World, which w a s a s u b t l e s p i r i t u a l essence

i n t e r p e n e t r a t i n g a l 1 w a s , writes Hall , t h e home of Supreme Deity i t s e l f .

This omnipresent, omnipotent, omniscient and omniactive Deity pervaded

each of t h e two lower worlds.

The Super ior World was t h e home of t h e immortals o r superhuman

men. Dwelling i n t h i s world were t h e archetypes (Pythagoras c a l l e d them

' t h e s e a l s r ) whose n a t u r e did no t pa r t ake of m a t e r i a l o r e a r t h l y

m a t e r i a l . These a rche types cast upon t h e I n f e r i o r , o r lower m a t e r i a l

World of form, r e f l e c t i o n s and w e r e recognized only through t h e i r

shadows o r r e f l e c t i o n s . Pythagoras taught t h a t each s p e c i e s had what he

termed a s e a l ( a rche type ) and t h a t t h e p h y s i c a l form of each was an

impr in t i n p h y s i c a l subs tance of its archetype ( s e a l ) . I n o t h e r words,

each body was stamped wi th a d i v i n e p a t t e r n , given t o it b y God.

Pythagoras i n d i c a t e d t h a t it was t h e p o t e n t i a l w i th in man to reach a

s t a t e whereby h i s g r o s s n a t u r e would be c a s t o f f and "function i n a body

of s p i r i t u a l i z e d ether which would be i n j u x t a p o s i t i o n t o h i s phys ica l

f o m a t a l 1 tirnes.... From t h i s he would ascend i n t o t h e realms of the

immortals, where by divine b i r t h r i g h t he belonged." 1631

The lowest o r I n f e r i o r Woxld of Pythagoras, w r i t e s Hall , was t h e

home of those p a r t a k i n g of m a t e r i a l subs tance and labour ing with o r upon

t h i s substance - angels, mor ta l gods, daemons, mankind and t h e lower

kingdoms; " those t e m p o r a r i l y on t h e e a r t h bu t capable of r i s i n g above

t h a t sphere by reason and philosophy." ( 6 4 1

T h e universe was a l s o d iv ided by the Pythagoreans i n t o t h r e e

concen t r i c spheres - the n a t u r a l world, t h e human world and t h e d i v i n e

world. The t h r e e f o l d l a w also applied t o t h e i n d i v i d u a l , who was seen

t o be composed of th ree e lements which were dis t inc t b u t in t e rconnec ted

- body, s o u l and s p i r i t . Just a s t h e Universal t h r e e f o l d law is cen te red

i n the u n i t y of God, o r i n t h e Monad, so human t h ree fo ldness , d a i m s

Schuré, is centered i n t h e consciousness of self and i n t h e w i l l , which

i n t e g r a t e s t h e f a c u l t i e s o f body, s o u l and s p i r i t i n t o a l i v i n g u n i t y .

Schuré writes t h a t human and d i v i n e threefoldness , summed up in the

Monad, c o n s t i t u t e d t h e sac red Tet rad of t h e Pythagoreans. W e s h a l l

l a t e r see an app l i ca t ion of t h i s law i n P l a t o ' s Sp i r i tua l -Psycho log ica l

Theory of the Soul.

T h e Triad, o r the t h r e e f o l d law, w a s cons idered t o be t h e most

e s s e n t i a l law of a l 1 th ings and t h e actual key t o l i f e . It symbolizes

The One (#l) , t h e Monad o r the Divine Father; t h e whole o r sum of t h e

parts i n a unit ( U n i t y ) . It a l s o con ta ins the Duad (#2), a symbol of

p o l a r i t y , t h e masculine (Divine Father) and feminine ( t h e Great Mother) . The Triad(t3) was thus made of t h e s e two, exp la ins Tanner, and

syrnbolized t h a t God gave b i r t h t o h i s worlds. I n o t h e r words, The One

(androgenous) becomes t he c r e a t i v e a s p e c t when it d i v i d e s i n t o the Duad

(masculine and ferninine) which is then capable of becoming a pa ren t of

progeny ( t h e wor lds) . This t h r e e f o l d symbol of t h e t x i a n g l e ( T r i a d )

represented t h e t h r e e a s p e c t s of the s p i r i t u a l body - body, soul and

spirit.

(iv) ~ i l c n c e / C o n ~ l a ~ o n / M b t i o n :

The &lystic ~ision/~evelation

Pythagoras taught no th ing t o h i s d i s c i p l e s before t h e d i s c i p l i n e

o f s i l e n c e , f o r t h e soul had t o be kept c l e a r and p u r i f i e d t o r ece ive

t h e t r u e , unspoken ' secre t language of t h e godsf i n a l 1 its fonns, f r o m

rhythm, number and propor t ion t o astronomy, and to grasp, w r i t e s

S a n t i l l a n a , the connections between those formç t h a t a r e n o t a c c e s s i b l e

t o d i s c u r s i v e thought. S i l e n c e was considered t h e first rudiment of

contemplation.

Contemplation, f o r Pythagoras, though i n t e l l e c t u a l and r e s u l t i n g

i n mathematical knowledge (which will be d i scussed i n PART T W O ) , st i l l

re t a ined , w r i t e s Russell , a n element of e c s t a t i c r e v e l a t i o n . Cornford

explains t h i s :

"In approaching t h e moment of i l lumina t ion . . .

t h e s o u l must have reached out with every

power i n t e n t .... T h e f i n a l a c t of recognit ion

must be overwhelming, because t h e t r u t h , i n

such a moment of i n s i g h t , is not presented a s

an i n t e l l e c t u a l formula, compact and

comprehensible. I t cornes r a t h e r as an

undefined mass of s i g n i f i c a n c e , fused i n a

glow of i n t e n s e f e e l i n g . I t may t a k e years

o r gene ra t ions for a l 1 t h e meaning and

i m p l i c a t i o n s t o be expressed i n words, ... When t h e f e e l i n g has passed, t h e thought i s

f e l t , an i n t e l l e c t u a l con ten t d i s t i l l e d i n t o

t h e language of p r o s e . " [65]

b. Conclusion

Rs p r e v i o u s l y expla ined , t h e wheel of l i f e and death s i g n i f i e d t h e

p e r i o d i c descen t of s p i r i t i n t o matter. However, t h i s law of b i r t h and

d e a t h could be t ranscended by i n i t i a t i o n i n t o t h e Mysteries and through

a certain process t h a t w a s known as o p e r a t i v e theology, both of which

w e r e very much a p a r t of t h e Pythagorean Mystery School. I t was t h e

b e l i e f of Pythagoras t h a t d u r i n g t h e course of phys ica l ex is tence , p a r t

of t h e s p i r i t which is dormant i n form could be awakened without t h e

i n t e r v e n t i o n o f dea th , and t h u s consc ious ly r eun i t ed with t h e

overshadowing subs tance of i t s e l f through i n i t i a t i o n r i t e s , silence,

p u r i f i c a t i o n , study and contemplat ion. T h i s is and was the primary

purposc and consummate achievement o f t h e Mysteries , " tha t man s h a l l

become a w a r e o f and consc ious ly be r e u n i t e d wi th t h e d iv ine source o f

himsclf wi thout t a s t i n g o f physical à i s s o l u t i o n . " [ 6 6 ]

The c o r e cu r r i cu lum of the Pythagorean School w i l l be p resen ted

l a t e r i n PART TWO i n conjunct ion with P l a t o ' s Scheme of Higher Education

to which i t c lear ly relates.

2. The ûrphic and Fytbaqerean Influence on Plata's Reliqious

and Philorophical D o c t r i n e 8

A. Platofs Cosmology: Gad and 'the qodsv

A d i s c u s s i o n of Plato's Theory of Ideas would be incomplete

wi thout d i scuss ing , somewhat b r i e f l y , h i s cosmology, which was very much

i n f l u e n c e d and in harmony wi th Orphic and Pythagorean cosmology. W i l l

Durant w r i t e s t h a t "Everything i n P l a t o ' s metaphysics t u r n s upon t h e

theory of Ideas ." [67] H e expla ins , l i k e t h e Orphics and Pythagoreans

b e f o r e h i m , t h a t God, which is t h e Prime Mover Unmoved o r t h e Sou1 of

the World, moves and o rde r s a l 1 th ings according t o e t e r n a l laws and

what P l a t o r e f e r s t o a s Forms, p e r f e c t and changeless Ideas, which

Durant daims t h e Neo-Platonists viewed a s t h e Logos o r Divine Wisdom o r

Mind of God. The h i g h e s t o f t h e Ideas is The Good, and a t t imes , P l a t o

i d e n t i f i e s t h i s wi th God h h s e l f . More f r equen t ly , The Good i s "the

guiding ins t rumen t of c r e a t i o n , t h e supreme f o m towards which a l 1

t h i n g s are drawn. To perce ive t h i s Good, t o v i s i o n t h e moulding i d e a l

of t h e c r e a t i v e process , is t h e l o f t i e s t g o a l of knowledge." [68]

Pla to , w r i t e s Grube, uses t h e word God and ' t he gods' i n d i s t i n c t

ways. At t i m e s , he i s s t r e s s i n g t h e e x i s t e n c e of one supreme R e a l i t y

( G o d ) . This supxeme Being is both s t a t i c and dynamic. The s t a t i c

a s p e c t o f t h e Divine was desc r ibed by P la to , w r i t e s Grube, a s t h e

u l t ima te , supreme r e a l i t y , t h e h ighes t form o f being, t h e e t e r n a l

abso lu te , T h i s u l t i m a t e e x i s t e n c e is t h e h i g h e s t P l a t o n i c Form o r Idea ,

which remains suprme t o t h e end.

God is a l s o spoken by P l a t o a s t h e c r e a t o r o f eve ry th ing i n t h e

universe; t h e source of a l 1 sou l s ; the l i f e o f a l 1 nature; t h e goa l o f

a l 1 human l i f e . This , f o r Grube, r ep resen t s t h e dynamic a s p e c t of t h e

Divine, which r ep resen ted "God a s t h e c r e a t o r , t h e f i r s t l i n k i n t h e

cha in not of e x i s t e n c e bu t of causat ion, t h e maker, an a c t i v e f o r c e

caus ing movement and l i f e . " [69]

The f i r s t and t h e r e f o r e u l t imate e x i s t e n c e s a r e t h e P l a t o n i c Forms

o r Ideas . The Ideas of Truth, J u s t i c e , Goodness and Beauty, f o r

in s t ance , a r e of t h e G o d of P la to , as t hey are a l 1 a s p e c t s of The One.

P l a t o never calls his Ideas gods. The P l a t o n i c 'gods' a r e " those more

than human faces person i f i ed , i n whom w e may f i n d h e l p and guidance i n

l i v i n g t h e good l i f e . " [70] These a r e t h e gods of t h e Orphic and

E leus in ian myths. The P l a t o n i c gods must confonn t o an e t e r n a l s c a l e o f

a b s o l u t e v a l u e s . They d i d n o t c r e a t e them, a l t e r them o r indeed d e s i r e

t o do so, explains Grube. The gods a r e only d i v i n e because o f t h e i r

r e l a t i o n s h i p with t h e Ideas, i n t h e contemplat ion o f which t h e y t o o f i n d

happiness of their e t e r n a l life.

P l a t o f irmly be l i eved t h a t t h e r e w e r e some kind of h ighe r f o r c e s

which worked f o x go&. Eros and Aphrodite, t w o gods desc r ibed i n t h e

Phaedrus, r e p r e s e n t e d f o r P l a t o t h e love of t r u t h and beauty, which

makes one a l o v e r o f wisdom, a philosopher. For Pla to , they a r e r e a l

fo rces , r e a l deities, exp la ins Grube, and P l a t o b e l i e v e d i n them i n t h a t

sense . Like t h e Orphics, he be l ieved a l s o t h a t such a god i s a h ighe r

power which may be invoked t o a c t within i t s domain and a f f e c t some

a s p e c t of t h e world. P la to o f t e n desc r ibes S o c r a t e s using the power of

invocation and prayer, c a l l i n g o f t e n upon t h e gods t o h e l p him i n

arguments, 'for such a formula could b e used i n a l 1 s i n c e r i t y by any one

with a sense of t h e power of such f o r c e s as t h e gods

represent ." [71] P l a t o bel ieved, l i k e t h e Orphics and Pythagoreans,

t h a t one cannot achieve The Good without t h e a s s i s t a n c e and guidance of

those Higher Sources,

I n h i s book, Timaeus, P la to e x p l a i n s t h e c r e a t i o n of t h e un ive r se

b y using a Demiurge, o r world a r c h i t e c t , who t a k e s a l r e a d y c r e a t e d

'Ideas' and mat t e r and moulds t h e universe . H e a l s o d e s c r i b e s how t h e

Demiurge endowed t h e world (universe) wi th a s o u l - The World Soul - which P la to cons ide r s t o be the cause o f motion, beauty, o r d e r and

hamony. H e e x p l a i n s t h a t this world s o u l is between t h e world of

'ideas' and t h e world o f t h i n g s which w e s e e and exper ience , P l a t o ' s

Soul of t h e World a c t s , w r i t e s Frost Jr., "according t o d e f i n i t e laws,

t h e laws of i t s own nature , and i s the cause o f a l 1 law, hamony, o rde r ,

of l i f e , mind and knowledge." [72]

According t o P la to , t h i s Demiurge a l s o c r e a t e d t h e s o u l s o f al1

t h e p l a n e t s and al1 i n d i v i d u a l sou l s . H e taught t n a t t h e i n d i v i d u a l

sou l s are e t e r n a l , having e x i s t e d be fo re they came i n t o bodies . I t is

dur ing t h i s pre-exis tence t h a t each immortal s o u l is able t o see and

contemplate t h e pure and Beau t i fu l world of p e r f e c t Ideas. However,

coming i n t o t h e body is l i k e e n t e r i n g a p r i son , fo r t h e body c louds t h e

soul , which then f o r g e t s a l 1 t h a t it has seen. The s o u l i s p u l f e d down,

debased by t h e body. Thus, P l a t o ' s emphasis t h a t the goa l of t h e s o u l

is t o f r e e i t s e l f £rom t h e hold of t h e body i n o rde r t h a t it may see

t r u t h c l e a r l y . H e expla ined, l i k e t h e Oxphics (and Egyp t i ans ) ,

Pythagoreans and E leus in ians before him, that the u l t i m a t e g o a l of l i f e

is t o r e l e a s e t h e sou1 f r o m t h e body s o t h a t it may r e t u r n t o its star

(which t h e s o u l occupied b e f o r e i n c a r n a t i o n ) , where it may once again

e t e r n a l l y contemplate the Beau t i fu l and pure world o f Ideas. I f the

sou l succeeds i n master ing c o n t r o l of t h e lower phys ica l appeti tes and

passions/feelings/desires of t h e m a t e r i a l world, it w i l l r e t u r n t o its

s t a r and dwell t h e r e fo rever . However, i f it f a i l s , t h e s o u l w i l l

return, moving f r o m one body t o another , u n t i l it succeeds. H e r e again,

w r i t e s F ros t Jr., is t h e connection t o t h e f a m i l i a r e a r l y Orphic i d e a of

t h e t ransmigra t ion o r r e i n c a r n a t i o n of the soul. The soul, however,

whether o r no t it succeeds i n being f r e e d from mat te r and i ts

temptat ions, cannot be des t royed. The e t e r n a l pre-exis tence and

inmtortality o f t h e s o u l is a fundamental Orphic d o c t r i n e w e l l accep ted

by Pla to . Therefore, knowledge fo r him, w r i t e s F ros t Jr., is n o t a new

th ing f o r t h e sou l , but is simply a r e c o l l e c t i o n of what was f o r g o t t e n

because of t h e limitation of embodiment.

B. Plators Conception of the mrtal i ty , Reincarnation

and Purification of the Sool: The D o c t r i n e of Remembrance

The conception of the soul as t h e h ighes t p a r t of man was cen t r a l

t o each of t h e rnystery schools t h a t we have s o f a r examined. Grube

expla ins :

"The conception of t h e s o u l as t h e highest

p a r t of man seems t o have been imported i n t o

Greece by those myst ical t e ache r s and prophets

who are usually somewhat surmnarily lumped

together as the Orphics. Their doc t r ines

came £rom the East; they seem t o have taught

an immortality t h a t was no longer a p a l e

r e f l e c t i o n of e a r t h l y l i f e , b u t a re lease

from t h e body and a de l iverance . The body t o

them was the pr ison or tomb of t he sou l . . . . Man then aims a t the p u r i f i c a t i o n of t h i s

soul, and after many inca rna t i ons rises t o

per fec t ion and i s absorbed, o r reabsorbed,

i n t o the divine. I t was probably under

Orphic influence t h a t the Pythagoreans developed

t h e i r way of l i f e as a gradua1 process of

purification. But t o them t h i s immortal

psyche was the i n t e l l e c t u a l power of man

and pu r i f i c a t i on l a y t o a large ex ten t

through a s t r i c t l y s c i e n t i f i c , which to them

rneant a mathematical, training .... From them

must have corne t h e conception of t he

i n t e l l e c t a s t he nobles t and inmorta l p a r t

of man, of sa lva t ion through knowledge.. .." [73]

T h i s conception of t h e sou l is very much a t t h e heart of P l a to ' s

r e l i g i o u s philosophy. The doc t r i ne of the immortality of the sou l f i r s t

appears at t h e end of the Gorgias i n the myth of t h e day of judgement.

Grube daims t h a t Plato added t h i s as i n inducement t o t h e good l i f e .

I n t h e Meno, P la to emphasizes t h e h o r t a l i t y of t he soul t o introduce

t he theory of reco l lec t ion , f o r example, i n t he way w e can e l i c i t from

with in ourselves , mathematical knowledge t h a t w e could not have learned

i n t h i s l i f e t ime . Knowledge, says P la to , i s only recol lect ion; l ea rn ing

is only remembering what our sou l knew before b i r t h and from past l i v e s .

P l a t o ' s Socrates speaks of t h e anc i en t rnystery of the immortality of t he

sou l and t h e doc t r ine of remernbrance when he says t o Meno (81a-e):

'...I have heard from c e r t a i n wise men and

women who spoke o f t h i n g s d iv ine . . . . They

spoke o f a g lo r ious t r u t h .... Some of them

were p r i e s t s and p r i e s t e s s e s who had s t u d i e d

how t h e y might be able t o give a reason of

t h e i r profess ion ... they Say t h a t t he sou l

of man is immortal, and a t one time has an end, which i s t e m e d dying, and a t another

t h e is born again, b u t is never destroyed.

And the moral i s t h a t a man ought to l i v e

always i n p e r f e c t ho l iness .... The soul ,

then, a s being immortal, and having been

born aga in many t imes, and having seen a l 1

t h i n g s t h a t exist, whether i n t h i s world or

i n t h e world below, has knowledge of them

a l l ; and it is no wonder that she should be

a b l e t o cal1 t o remembrance a l 1 t h a t she

ever knew about v i r t u e and about everything;

for a s a l1 na tu re is akin , and t h e sou l has

l ea rned a l 1 th ings , t h e r e i s no d î f f i c u l t y

i n h e r e l i c i t i n g , o r as men say ' learning' , o u t of a s i n g l e r e c o l l e c t i o n , a l 1 t h e r e s t . . .

f o r a l 1 inqu i ry and a l 1 l ea rn ing i s but

r e c o l l e c t i o n . " [ 7 4 ]

The d o c t r i n e that knowledge i s reminiscence is pursued f u r t h e r by

Plato i n t h e Phaedo, where Socra tes , on the day of his dea th , i s

a t tempt ing t o prove t h e i m o r t a l i t y of t h e soul . Here, r e c o l l e c t i o n is

l inked wi th t h e theory of Ideas, e x p l a i n s G r u b e , which e n a b l e s P la to t o

r evea l his b e l i e f i n the e s s e n t i a l k inship of t h e human s o u l wi th the

world of thought. This d o c t r i n e w r i t e s Fulton Anderson:

"rests on the hypothes is that while i n h a b i t i n g

an i n t e l l i g i b l e reaim i n a previous mode of

e x i s t e n c e t h e soul has been in d i r e c t contact

with Forms. On its e n t r y t o t h e p resen t world

t h e s o u l i s enclosed i n a body and is

consequently rendered s u b j e c t t o t h e darkness

of sense and the disturbance of phys ica l

a p p e t i t e . I t f o r g e t s t h e objects which i t has

formerly en te r t a ined . O n the occasion of t h e

p r e s e n t a t i o n of p a r t i c u l a r s it i s reminded of

t h e Forms which it has a l r eady known and

through memory recognizes

In t h e Phaedo, t he soul is thought by P l a ton i c Socrates t o be t h a t

p a r t of man by which he 'knows8 the se e t e r n a l o b j e c t s of knowledge, t h a t

is, t h e Forms o r Ideas. I t is only by reasoning, and not through t h e

bodi ly senses, passions, pleasures and pa ins , t h a t t h e mind can a t t a i n

t r u t h and apprehend the e t e r n a l Forms- The s o u l a t t h i s point does not

inc lude any o ther aspect beyond t h e reason. "The way of philosophy i s

t o withdraw oneself a s far as poss ib le from a l 1 t he se bodily a f f ec t i ons ,

t o 'purify' oneself from th-, t o g r an t them no mercy and to keep them

r i g i d l y under control" [ 7 6 ] i n order to a t t a i n t h i s knowledge of t r u e

r e a l i t y , t h a t is, of t h e Forms. P l a t o ' s Socra tes expla ins , however,

t h a t t h i s pu r i f i c a t i on cannot be f u l l y r e a l i z e d until t h e separat ion of

the sou l f r o m t h e body is conrplete a f t e r death; when t h e inmiorta1 sou l ,

t o t a l l y unencumbered by t h e physical body, i s a b l e to acquire t h a t

knowledge.

Death is revealed by Socrates, i n h i s f i n a l day, as t h e separa t ion

of t h e sou l from the body. The philosopher, he says , does not fear

death because during h i s l i f e "he has been prepar ing himself t o l i v e a s

near ly i n a s t a t e of dea th a s he c o u l d , , . r e j o i c i n g t o go t o t he p lace

where he hopes t o gain t h e wisdom t h a t he has pass iona te ly longed f o r

a l 1 h i s l i f e . . . f i d y convinced t h a t t h e r e and nowhere else w i l l he m e e t

with wisdom i n i t s pur i ty ." 1771 1 do no t be l i eve t h a t P la to ' s Socrates

is he re suggesting t h a t t h e object of l i f e is t o g e t out of l i f e . The

aim of the philosophic soul , i n t e r p r e t s Grube, is t u f r e e i t s e l f , even

dur ing l i f e , from any obs tac les which b e s e t t h e embodied soul, such as

d i s t r a c t i n g pleasures and confusing s ensa t i ons which t he body pu ts i n

t h e way of the sou l ' s development, and t o t ransscend t o a r e a h of pure

and abso lu te being, with h i s pure intellect alone. The following

sentiment of P l a to ' s theory of p u r i f i c a t i o n from t h e body

(66-b Phaedo), says Grube, is s t rongly charged with Orphic associa t ion:

"As long as we have our body, and t h e soul is

confused...we s h a l l never s a t i s f a c t o r i l y

a t t a i n the ob jec t of our d e s i r e s , which we

Say is t r u t h . For the body keeps us busy i n

a thousand ways ... f i l l s us wi th d e s i r e s ,

passions and f ea r s , a l 1 kinds of imaginings

and nonsense, s o t h a t w e can never understand

by means of it anything i n t r u t h and i n

r e a l i t y , a s we c a l 1 it.... Worst of a l l , when

w e have some r e s p i t e f r o m it and proceed t o

some inves t iga t ion , it i n t e r f e r e s once more at

e v e r y p o i n t i n ou r s ea rch , i n t e r r u p t s ,

d i s t u r b s and i n t i m i d a t e s us , s o t h a t w e carmot,

because of it, contempla te t h e t ~ u t h . W e

have i n f a c t proved t h a t , i f w e a r e e v e r t o

have any pu re knowledge, w e must escape from

t h e body and c o n s i d e r t h i n g s i n themselves w i th

o u r s o u l (mind) a lone . Then ... w e s h a l l

r e a l i z e t h e wisdom t h a t w e d e s i r e and

l o v e . . . ." [78]

The p h i l o s o p h e r , w r i t e s Anderson, welcomes dea th a s t h e f i n a l step

o f a long and narrow p a t h t h a t l e a d s t o an i n i t i a t i o n i n t o t r u e be ing .

The mythica l d e s c r i p t i o n o f t h e e a r t h and a v i s i o n o f judgement a f t e r

d e a t h i s p r o v i d e d by P l a t o a t t h e end o f t h e Phaedo t o show what a

s e n s i b l e thing i t i s t o spend o n e ' s l i f e i n caring f o r t h e s o u l .

P l a t o ' s emphasis in t h e Phaedo on p u r e i n t e l l e c t u a l i s m and n e g l e c t

o f emotion is most l i k e l y , s a y s Grube, due t o the i n f l u e n c e o f t h e

Orphics , who l a i d g r e a t stress on t h e i m m o r t a l i t y of t h e s o u l , and o f

t h e Pythagorean i d e a o f t h e p u r i f i c a t i o n o f t h e s o u l th rough expe r i ence

o f i n t e l l e c t .

I n t h e Symposium, however, P l a t o ' s emphasis on t h e n a t u r e o f t h e

s o u l i s on l o v e , on beau ty and on l i f e . The s u p r m a c y o f t h e i n t e l l e c t ,

s t r e s s e d Grube, d i d n o t mean t h a t P l a t o d e n i e d emotion. The g o a l of t h e

ph i losopher i s n o t to c u t h imse l f o f f comple t e ly from a l 1 p l e a s u r e and

d e s i r e bu t t o r ecogn ize t h a t i t is o n l y th rough emotion ( E r o s ) , th rough

d e s i r e and l o v e , t h a t one can rise from t h e i n f e r i o r i n f a t u a t i o n f o r an

i n d i v i d u a l t o t h e ado r ing contempla t ion o f supreme/divine beauty . T h e

a h of t h e ph i lo sophez , interprets Grube, is i n t e l l e c t u a l c r e a t i o n i n

t h a t beauty. P l a t o is now r e v e a l i n g , he s a y s , an o f f s h o o t o f t h e s o u l

which i s m o r t a l .

C . Platots Spiritrial-Psycboloqical Thcory of the Sou1

a. E. J. Urwick ' 8 Interpretation of Plato' 8 Transpersonal

Psychologid Theory of the Sou1

(i) Introdnction

1 s p e c i f i c a l l y chose E.J. Urwick's a n a l y s i s o f P l a t o ' s s p i r i t u a l -

p sycho log ica l t h e o r y o f the s o u l because h e offers u s a un ique

i n t e r p r e t a t i o n based on P l a t o ' s d iagram o f 'The Divided Liner (509D i n

h i s Republ ic ) , which assumes the e x i s t e n c e o f two ve ry d i s t i n c t worlds .

According t o P l a t o , t h e pa th of t h e human soul through l i f e c o n s i s t s o f

two v e r y d i s t i n c t segments, which Urwick desc r ibes as ' t he lower a rc '

and ' t h e upper a r c f The lower a r c o r segment is r e f e r r e d t o by Urwick

a s t h e l i f e of t h e c i t i z e n s o u l i n t h e world whereas t h e upper a r c o r

segment is c a l l e d t h e l i f e of r e l i g i o n . The f i r s t r e p r e s e n t s the world

o f v i s i b l e o b j e c t s while t h e l a t t e r , t h e world of knowable o b j e c t s - 1

would l i k e t h e r e a d e r t o no te t h a t P l a t o 's S p i r i tua1 -Psychological

Theory of t h e Sou1 seems t o be very much inf luenced by t h e previous ly

mentioned O r p h i c and Pythagorean Law o f Three, t h e Law o f Hamony and

E q u i l i b r i u m w i t h i n t h e ind iv idua l , and t h e Need f o r Pur i f i ca t ion .

(ii) The Distinction Between the Path of Pursuit of Ends

in the W o r l d Fr- the P a t h of Religion

The conduct of l i f e i n t h e world (lower a r c ) is motivated and

guided by t h r e e f a c u l t i e s o r q u a l i t i e s which both c o n s t i t u t e and e x p l a i n

t h e n a t u r e of t h e s o u l wi th in the i n d i v i d u a l psyche and wi th in s o c i e t y .

These t h r e e a r e phys ica l a p p e t i t e s / d e s i r e s , emotions/passions and

i n t e l l i g e n c e . The Greek terms t h a t P l a t o uses a r e Epithumia, Thumos and

Logis t ikon. These t h r e e f a c u l t i e s 'form t h e human equipment of t h e s o u l

which fits it f o r t h e a t ta inment o f whatever ends a man may set be fo re

himself i n his passage through t h e l i f e i n t h e world." 1791 This p a r t

o f P l a t o ' s concept ion of t h e l i f e of t h e soul r e f l e c t s what Urwick

p e r c e i v e s a s t h e 'path of Pursui t ' o f ends i n t h e world.

Each f a c u l t y , exp la ins Plato, has i t s own p a r t i c u l a r express ion i n

t h e world. Epithumia i s t h e d e s i r i n g element, t h a t is, t h a t p a r t of t h e

psyche which aims a t t h e s a t i s f a c t i o n of the senses . I t s highes t end,

d a i m s P l a t o , is sense-pleasure, wh i l e ignorance is i t s cons tant

c h a r a c t e r i s t i c . It does n o t possess any v i r t u e , bu t when submissive t o

c o n t r o l and guidance by t h e higher f a c u l t i e s , an i n d i v i d u a l is c a l l e d

tempera te . U r n i c k exp la ins t h i s f a c u l t y fu r the r :

'The lowest f a c u l t y , imper fec t ly t r a n s l a t e d

d e s i r e , o r b e t t e r a p p e t i t e , corresponds t o

I n e r t i a , a s w e l l as t o i l l u s i o n ( t h e two chief

c h a r a c t e r i s t i c s of matter) because it is

t o t a l l y unprogressive .... It can never l e a d

beyond a cease le s s recurrence of wants and

s a t i s f a c t i o n s - of a f e e l i n g of emptiness and a

temporary f i l l i n g of t h e void. It is t h e r e f o r e

r e a l l y a s t agnan t condi t ion; but w e u s u a l l y

imagine t h a t it is l e a d i n g us t o some end, and

t h e r e i n l i e s i ts i l l u s o r y character ." [ 8 O j

Thumos is emotional energy and passion a s w e l l a s ambition and the

impulse t o dominate, succeed, g e t on i n the world. I t embodies, says

Urwick, a 'pushfulness' coupled with e x c i t a b i l i t y and res t l essness . The

gen t l e r s i d e o f t h i s f a c u l t y i s t he mo t ion which, when a t tached t o

o thers , becomes a f f e c t i o n . Power and P r o f i t a r e t h e obvious ends of

t h i s facul ty . However, a t i ts bes t , it possesses a v i r t u e of devoted

l oya l t y t o t h e o rde r s given t o i t by the highest f acu l ty , a s well as

f o r t i t ude , courage and devotion t o those whom it se rves . I t stands

midway between ignorance and knowledge. Urwick i n t e r p r e t s t h i s f a cu l t y

fu r the r :

"The in te rmedia te f a cu l t y (which of course

con t a in s a l a r g e element of what w e c a l 1 d e s i r e )

i s r a t h e r b e t t e r , because the 'aimsr of ambition

and t h e f e e l i n g s of a t t a c h e n t t o perçons and

i n t e r e s t s a r e a t any r a t e progress ive i n t he

sense t h a t they l e ad u s on t o the a t ta inment

of some s o r t of ends o r achievements. They

do no t merely, a s a p p e t i t e does, involve

movement o s c i l l a t i n g between two f ixed po in t s .

They move u s i n t h e d i r ec t i on of a changed

s t a t e of being." [81]

Logistikon deno tes t h e f a c u l t y of knowing and understanding - i n t e l l i gence - t oge the r with the qua l i t y of goodness and s t a b i l i t y of

character . This f a c u l t y a lone i s capable of guiding t h e whole

individual , f o r on it, says Urwick, depend a l 1 t h e v i r t u e s . The v i r t u e

pecu l ia r t o t h i s f a c u l t y i s t h e p r a c t i c a l wisdorn which Urwick claims t he

Romans c a l l e d p ruden t ia . T h e 'endr pursued, t h a t is, the peak O£ its

attainment, is t h e r i g h t performance of a l 1 duty. Its function a s

i n t e l l i gence is t o a t t a i n s c i e n t i f i c knowledge of the phenornenon of this

world and by doing so , this f a c u l t y is s a id t o know and understand.

Urwick exp la ins f u r t h e r :

"The h ighes t f a cu l t y , i n t e l l i gence o r

prudence, a lone l e a d s t o a condi t ion which i s

a t once balanced and r e a l l y progressive; f o r

it a lone can produce a s t a t e of 'moving

equ i l ib r iumf ( t h e very a n t i t h e s i s to i n e r t i a ) ,

and a s t a t e of progress ive harmony (very

d i f f e r e n t £rom restless s t rugg l ing towards some

imper fec t goa l ) . " [82]

Aîthough a l 1 human beings ( and a l 1 states) possess t h e s e t h r e e

q u a l i t i e s o r f a c u l t i e s i n t h e i r s o u l s , each is n o t func t ion ing i n t h e

same d e g r e e i n eve ry s o u l . However, when a l 1 t h r e e f a c u l t i e s a r e

func t ion ing , t h e v i r t u e of d u t i f u l n e s s ( t h e v i r t u e of each f a c u l t y doing

its p r o p e r work w e l l and doing t h e r i g h t t h i n g r i g h t l y , i .e . ' r i gh t '

a c t i v i t y , ' r ight ' be ing , ' r i g h t f a t t i t u d e ) i s a t t a i n e d by t h e sou l , and

t h e c i t i z e n , now temperate, s t e a d f a s t , prudent and j u s t , a t t a i n s t h e

h i g h e s t l e v e l of human excel lence . Th i s n o t o n l y impl i e s , s ays Urwick,

t h e performance of a l 1 'duef o r r i g h t a c t i o n s b u t a l s o t h e impulse of

r i g h t motive throughout . A t t h i s s t a g e , al1 o f t h e t h r e e q u a l i t i e s o r

f a c u l t i e s of t h e s o u l a r e now working toge the r harmoniously t o perform

a l 1 t h e d u t i e s r e q u i r e d of t h e good i n d i v i d u a l o r c i t i z e n . This i s t h e

goal o f t h e sou1 on t h e lower arc o r path.

Urwick e x p l a i n s t h a t t h e lower a r c encompasses t h e e n t i r e l i f e of

t h e c i t i z e n who is condi t ioned on a l 1 s i d e s by t h e f a c t t h a t he is a

member of a s o c i a l group, i n d u s t r i a l community and p o l i t i c a l s t a t e . A

good l i f e is reached when t h e i n d i v i d u a l l e a r n s t o do h i s du ty as a good

c i t i z e n , a good householder, a good a d m i n i s t r a t o r , obeying t h e law,

honouring t h e accep ted gods and l i v i n g h i s / h e r l i f e w i t h temperance,

obedience, prudence and j u s t i c e . T h i s du ty invo lves , i n o t h e r words,

what custom and law en jo in . The r igh teous man, l i v i n g t h e r i g h t l i f e i n

a l 1 h i s s o c i a l r e l a t i o n s , i l l u s t r a t e s , s ays Urwick, o n l y exce l l ence of

the s o u l on t h e lower a r c .

P l a t o , however, c laims Urwick, a s s e r t s t h a t t h i s goodness i s on ly

a r e f l e c t i o n of R e a l i t y ; i t is n o t True Righteousness and i s t h e r e f o r e a

lower form of e x c e l l e n c e - t h a t t h i s a t t a inmen t of p e r f e c t e d d u t i f u l n e s s

is a c t u a l l y superseded by something t h a t is i n t a n g i b l e and which

t r anscends a l t o g e t h e r t h e e x c e l l e n c e a t t a i n e d on t h e lower pa th . The

t r u e l i f e o f t h e s o u l and t h e c o n d i t i o n s of i ts p e r f e c t i o n a r e n o t y e t

exper ienced a t a l l . These a r e t o b e found on ly on t h e upper arc, "an

a r c resembling an unseen and unsuspected pathway o u t o f t h e cave o f ou r

p r e s e n t l i f e , t o be found only when t h e soul - even t h e s o u l of t h e

' r ighteous ' man - h a s been converted, and a new s i g h t has been given t o

it." 1833

The g o a l of t h e s o u l i s no l o n g e r a f t e r t h e p u r s u i t of ends i n t h e

world. The goa l ( exce l l ence ) now i s of t h e s p i r i t , t h a t is, union with

t h e Idea of 'The Good' o r with God. This is t h e 'duty' o r Righteousness

of the s p i r i t , t h e v i r t u e of t h i s h i g h e r f a c u l t y , t h e s p i r i t , doing i t s

work w e l l , doing t h e r i g h t t h i n g r i g h t l y , w r i t e s Urwick. This is t h e

Righteousness o f t h e p u r i f i e d s o u l on t h e upper pa th . The r igh teous

i n d i v i d u a l now i l l u s t r a t e s r i g h t a t t i t u d e and r i g h t a c t i v i t y i n r e l a t i o n

t o t h e divine r u l e o f t h e world; t h e r e a l i z a t i o n of t h e s p i r i t of

r igh teousness as t h e source of a l 1 o u r conduct.

T h i s upper a r c embodies t h e pa th of l i f e f o r t h e f r e e s o u l

cond i t ioned only by i t s r e l a t i o n t o t h e Supreme Rea l i ty , which P l a t o

views a s being beyond a l 1 s o c i e t i e s and above a l 1 worlds. I t is o n l y

when t h e performance of a l 1 d u t i e s has been l e a r n e d and becomes h a b i t u a 1

t h a t t h i s pathway opens up t o permit t h e p repa red s o u l 'to p a s s on t o

t h e l i f e of single-minded devotion t o t h e Good, o f cease le s s performance

of d u t i e s which a r e n o t p r imar i ly s o c i a l , of unwearying p u r s u i t of t h e

wisdom which leads t o t h e knowledge of God." 1841 Urwick i n t e r p r e t s

t h i s a r c a s t h e Path of Religion, though h e acknowledges t h a t P l a t o did

not imply t h a t t h e lower a r c is without r e l i g i o n . Urwick exp la ins :

'We i n t h e West, with o u r i n t e n s e absorp t ion

i n t h e pa th of pu r su i t , i n a t t a i n m e n t s and

s a t i s f a c t i o n s and achievements, i n t h i s world

and t h e t h i n g s of i t , a r e almost c o n t e n t t o

i d e n t i f y r e l i g i o n with t h e goodness of t h e

lower pa th - a r e l i g i o n of m o r a l i t y touched

with emotion and l inked to o c c a s i o n a l worship,

which s a t i s f i e s u s because i t can be made

q u i t e compatible with a l i f e of p u r s u i t of

ends, and wi th a v i r t u o u s wor ld l iness . " [85]

This conception of r e l i g i o n i n t h e lower a r c is very d i f f e r e n t ,

says Urwick, from P l a t o ' s conception of r e l i g i o n i n t h e upper. The

l a t t e r b r i n g s i n t o p l a y new powers o r g i f t s of t h e s o u l which a r e

dormant and unused upon t h e former. These powers of t h e s o u l i n the

upper a r c are t h e t h r e e q u a l i t i e s o r f a c u l t i e s of love ( s e l f l e s s

devot ion t o 'The Goodf o r God), f a i t h ( t h e a t t a i n m e n t of powers t o be

used o n l y i n t h e service of 'The Goodf and t h e c e a s e l e s s a c t i v i t y for

o t h e r s wi thout any c a r e about r e s u l t s ) , and wisdom ( t h e a t t a inmen t of

t h e knowledge of 'The Good' o r God, a s God is, i n o r behind a l 1 c r e a t e d

forms. Wisdom is a l s o d i sc r imina t ion o r r i g h t d i sce rnnen t i n a i l t h i n g s ,

wi th no aim except t o know 'Good' from t h e not-Good; God £rom t h e not-

God) . Love, f a i t h and wisdom, w r i t e s Urwick, a r e t h e p e r f e c t Forms of

which d e s i r e , emotion and i n t e l l i g e n c e a r e t h e e a r t h l y copies. Wisdom is

t h e g r e a t e s t and " t h i s is t h e emphasis which hamonized wi th a l 1 P l a t o ' s

a t t i t u d e , s o much so t h a t f o r him the one predominating q u a l i t y which

m a r k s t h e s o u l on t h e upper path i s wisdorn, and wisdom alone, n o t f a i t h

o r l o v e - " 1861

For en t rance t o t h e upper Path of Re l ig ion (Wisdorn), P l a t o t a u g h t

t h a t t h e r e was one g r e a t condi t ion - ' the sou1 must f i r s t renounce a l 1

t h e d e s i r e s and i n t e r e s t s and at tachments of t h e s e p a r a t e s e l f , and s o

become f r e e - bound by no l a w b u t love, s u b j e c t to no r e s t r a i n t Save

t h a t of t he chosen path i t s e l f . For t h i s reason t h e l i f e of the upper

arc is ca l l ed t h e l i f e of renuncia t ion o r of detachment, o r - bes t of

al1 - of l i be r a t i on ; f o r its righteousness is no longer du t i fu lness ,

even of t he completest kind; t he r e is i n i t no element of r e s t r a i n t , o r

of conscious subordination of s e l f - w i l l t o law; i t irnplies i d e n t i t y of

thought and a h and a sp i r a t i on with t he supreme w i l l . " [ 8 7 ]

I t i s only t h e soul , says Urwick, which is f u l l y prepared and made

p e r f e c t upon the lower path, t h a t can awaken to t h e r e a l i z a t i on of t h e

ex i s tence of the upper. For only then 'can the eye of t h e soul be

opened; then, and then only, can the r ighteous man corne to the use of

that supreme f acu l t y whose power is known only t o t h e r e l i g ious i n t h e

sense of seers of God." (88) Pla to c a l l e d t h i s f a cu l t y 'Nous', a

f a cu l t y not of t h e na tu r a l ind iv idua l but a f a c u l t y whose function on

the upper path belongs t o t he s p i r i t u a l ind iv idua l . U r w i c k expla ins :

"A part of t he sou l t h a t is n e i t h e r d e s i r e

nor m o t i o n nor i n t e l l e c t , b u t Nous, t h e

f a cu l t y of knowing r e a l i t y , awakes from its

long s l e ep , and soa r s upward t o t h e r e a l

world, The upper a r c i s reached by t h e

conversion w h i c h g ives new s i g h t . And not

knowledge now, but wisdom is found, t h e

wisdom which means God-knowledge. The

shadows of t he puppets of the wor ld - l i f e

pass away; t h e e t e r n a l s p i r i t of t h e man,

s e t free and p u r i f i e d by t he d i s c i p l i n e of

ear th , goes f o r t h t o f ind t h e g r e a t Eternal

S p i r i t of a l 1 worlds." 1891

Thus, to t h e lower a r c belong i n t e l l e c t , mind and reason, with

t h e i r r e s u l t s - prudence, knowledge, sc ience , specula t ion and discovery

of facts; t o the higher a r c belong Nous and s p i r i c u a l discernment, with

their r e s u l t s - wisdom, c e r t a i n t y and d i s c e r m e n t of Reality and Truth - writes Urwick. These l a t t e r a r e f a c u l t i e s that should be consideted

d i s t i n c t f romthose f a c u l t i e s of the lower path . Urwick expla ins why:

"This is t h e supremely important th ing, i f

we are t o understand t h e scheme of l i f e

which Plato and h i s teachers he ld a s true.

And this is j u s t what i s most d i f f i c u l t .

Our thought is so l i t t l e r e l i g ious , i t i s

concerned so wholly with t h e pa th of pursuit

that every s i n g l e term i s debased, a s i t were,

by being a p p l i e d t o use on t h e lower l e v e l ,

and not reserved f o r i t s proper use on t he

h igher . " [ g o ]

The upper path, o r Path o f Rel ig ion (Wisdom), i s an ext remely hard

pa th t o s a l v a t i o n and i s open o n l y t o those who have, a s P l a t o p u t s it,

become ' f i t f o r philosophy'. Th i s is because, un l ike t h e lower pa th

which focuses on knowledge of t h e phenomenal universe , t h e upper Path o f

Rel ig ion d e a l s with knowledge a s d i r e c t pe rcep t ion of t h e s p i r i t u a l

universe . Plato's Nous is t h e s p i r i t u a l c o n s c i o u s n ~ s s t h a t i s awakened

when a l 1 t h r e e q u a l i t i e s o r f a c u l t i e s of t h e s o u l a r e working t o g e t h e r

harmoniously t o perform a l 1 t h e d u t i e s r equ i red of t h e good man/woman i n

t h e world; t o hamonize t h e whole s o u l o r S t a t e i n t o t h e condition of

' J u s t i c e f o r Righteousness. However , t h i s is not always t h e case.

b- M e n t a l C o n f l i c t and D i s e a s e in the Sotrl:

Plato ' s Contributions to the F i e l d of S p i r i t u a l - P s y c h o l q

In t h e precedîng sec t ion , P. latots t r i u n e conception o f t h e soul

(based on The Law o f Three) on both t h e lower and upper a r c s , and the

v i r t u e s a s s o c i a t e d with each were examined. B y extending t h e meaning of

t h e soul on t h e iower a rc ( t h e Path o f P u r s u i t of Ends i n t h e World) t o

i n c l u d e phys ica l d e s i r e s / a p p e t i t e s and emotions/feelings/passions,

Pla to , exp la ins Grube, is brought t o t h e no t ion of mental c o n f l i c t

w i th in the i nd iv idua l psyche o r s o u l . P l a t o d e a l s with the ques t ion a s

t o how t h i s c o n f l i c t is t o be so lved, based on which p a r t of t h e s o u l i s

i n t h e ascendant . The good l i f e ( j u s t i c e ) is t h e proper func t ion ing of

every p a r t of t h e soul i n i t s proper p lace . One is only master o f

onese l f when one's phys ica l d e s i r e s / a p p e t i t e s and fee l ings /pass ions are

obed ien t t o i n t e l l e c t o r reason - symbolized by t h e c h a r i o t e e r of t h e

a l l e g o r i c a l myth of P l a t o ' s Phaedrus. This d i v i s i o n of t h e i n d i v i d u a l

s o u l i n t o t h r e e p a r t s F s f a r from being a ' p r i m i t i v e v i e w ' , but r a t h e r ,

t h i s is very advanced, s t r e s s e s Grube, ' . . .one of t h e most s t a r t l i n g l y

modern th ings i n P l a t o n i c philosophy i s j u s t t h i s discovecy of t h e

importance of c o n f l i c t i n t h e mind." [91]

Although an i n d i v i d u a l is a c r e a t i o n of the Divine Crea tor , s /he

may s o o rde r h i s / h e r l i f e a s no t t o l i v e j u s t l y and wisely. I n o t h e r

words, t h e a p p e t i t e s or t h e p a s s i o n s may g a i n c o n t r o l and r e f u s e t o obey

t h e d i c t a t e s o f t h e h i g h e s t p a r t of t h e s o u l - reason o r mind. As

expla ined, t h e i d e a l is a j u s t i n d i v i d u a l wi th each p a r t of h i s / h e r

n a t u r e funct ioning i n i ts proper way. But one can des t roy t h i s hannony

(443c - Pla tof s Republic) :

" I n t r u t h then, j u s t i c e ... is n o t concerned

w i t h e x t e r n a l a c t i o n s bu t wi th t h e inne r s t a t e

of a man and h i s s e v e r a l p a r t s . H e must not

a l l o w every part of himself t o i n t e r f e r e where

it has no bus iness , t h e d i f f e r e n t kinds of sou l

must n o t h inder one another . The j u s t man puts

h i s own house i n o rde r , t h u s r u l i n g over himself,

f r i e n d l y with h imsel f , harmonizing t h e th ree

p a r t s l i k e t h e t h r e e n o t e s of a melody - t he

h igh , t h e low and t h e middle, and a n y others

there may be b e t w e e n - b ind ing them a l 1 together

s o t h a t £rom a r n u l t i p l i c i t y he becomes a uni ty,

c o n t r o l l e d and harmonious...he b e l i e v e s and

d e c l a r e s a j u s t and b e a u t i f u l a c t i o n t o be t h a t

which p rese rves o r ach ieves t h i s s t a t e of

harmony, and wisdom t o him is t h e knowledge t h a t

p r e s i d e s over such deeds, whereas an unjus t

a c t i o n i s t h a t which eve r d e s t r o y s t h e harmony,

and ignorance is t h e b e l i e f t h a t presides over

t h a t , " [92]

P l a t o c a l l s t h i s d i shamony between t h e d i f f e r e n t p a r t s of t h e sou1

(between t h e p h y s i c a l d e s i r e s / a p p e t i t e s , emotions/feelings/passions and

t h e r e a s o n / i n t e l l e c t ) d i s e a s e o f t h e s o u l o r 'madnessf ( i n t h e Timaeus) .

Th i s d i s h a m o n y , a s p r e v i o u s l y expla ined , r e l a t e s t o t h e v i c e

which i s t h e o p p o s i t e o f s e l f - c o n t r o l o r tentperance/moderation and

r igh teousness i n t h e Republic. It is caused when reason does n o t

mainta in i t s r u l e over t h e l o u e r a s p e c t s o f t h e sou l . Teniper, anges,

fear, envy, greed , e t c . , a r e c a l l e d v i c e s / s i n s by P la to whether t h e y

cause harm o r no t , and correspond t o t h e second aspect of the soul.

Excess p l e a s u r e , corresponding t o t h e lowes t ( f i r s t aspect) o r p h y s i c a l

a p p e t i t e / d e s i r e l e v e l of the soul, i s a madness o r v i ce / s in that is

a t t r i b u t e d t o p h y s i o l o g i c a l causes - eg. t h e excess ive d e s i r e f o r s e x u a l

i n t e r c o u r s e , food o r dr ink . Both excess p h y s i c a l pleasure, temper and

ignorance each seek t h e i r own s a t i s f a c t i o n and a r e the d i r e c t r e s u l t ,

i n t e r p r e t s Grube, o f c i v i l war ( c o n f l i c t ) i n t h e sou l between t h e f e a r s

and p h y s i c a l d e s i r e s , and t h e y correspond t o what Plato c a l l s ' d i sease

i n t h e s o u l f . P l a t o b e l i e v e s t h a t no one would w i l l i n g l y harbour such

d i s t u r b a n c e / c o n f l i c t ( d i s e a s e ) i n h i s s o u l (Timaeus 86d). I n o t h e r

words, no one r e a l l y is mad/sins on purpose, for a l l , he d a i m s , d e s i r e

t h e good b u t a bad man is bad because of some flaw i n his phys ica l make-

up (connec t ion made between p h y s i c a l d i s e a s e and lack of balance i n the

s o u l ) OE an imperfect understanding of 'The Good' and hou it can be

a t t a i n e d (due t o l ack of educa t ion) , ne i the r of which he p r e f e r s o r

chooses. However, crime/wickedness (disease of t he soul) due t o lack of

con t ro l must be punished.

Pla to a l so explains t h a t t h e r e is another v ice o r c l a s s of e r ro r s

which are due t o ignorance - s imple ignorance and t h a t worse kind i n

which i t th inks it knows. I n P l a t o ' s view, t he former does l i t t l e

damage, wri tes G n t b e . However, t h e l a t t e r , when accompanied by s t rength

and power, does t he g r ea t e s t damage. Yet, Pla to claims t h a t whatever

a c t i o n is taken by a d i s c ip l i ned s o u l while under t he inf luence of

ignorance and wrong opinion, that is, by those who think they know what

t hey do not know, o r who hold wrong moral b e l i e f s , i s not a s i n . Why?

Pla to explains t h a t t h i s is due t o ignorance o r lack of philosophic

knowledge about 'The Good' ; i n o t h e r words, misdirected good. I t is

ignorance t h a t does most harm i n t h e world, no t s infulness . I n fact, he

refers t o a l 1 e v i l a s being a l a c k of wisdorn. Plato bel ieves t h a t

co r r ec t i ve j u s t i c e / punishment cannot help t o remedy t h i s vice. The

on ly way t o heal t h i s is not s o much by cor rec t ive punishment but by

knowledge and education, which is a f a r more powerful f i g h t e r agains t

e v i l . (This theme w i l l be d i scussed i n PART TWO) . Thus, i t is P l a to ' s aim ( a s w e l l as Socrates ' who influenced him

i n t h i s areal " to show t h a t i n j u s t i c e i s a disease, i n t h e individu21 as

i n t h e s t a t e . I f a man or s t a t e w e r e t r u l y 'healthy,' with a l 1 pa r t s

i n t eg r a t ed i n a hamony, then t h a t man or s t a t e would not commit

i n j u s t i c e , even if given t he power t o do so." [93)

This brings u s t o a second con t r ibu t ion of P l a t o r s , t h a t of the

very c lose connection between phys ica l d isease and a lack of balance i n

t h e soul , which is b r i e f l y h in ted a t by Plato i n h i s Charmides, when he

w r i t e s (156e-157c) :

" . . . j u s t a s one must no t attempt t o doctor eyes

without head or head without body, so a l so not

body without soul; and t h a t the cause of many

d i seases eluding t h e doc tors among t h e Greeks is

t h a t they a r e ignorant of t he whole, t o which

care must be given, because i f it i s not i n

beau t i f u l condit ion, t h e p a r t i s not ab le t o be

i n good condit ion. For he said t h a t everything

s t a r t s from t h e soul , both bad and good th ings

for t h e body and for t h e e n t i r e human being, and

they flow £rom there just a s from t h e head t o

t he eyes, and so one ought f i r s t and foremost t o

t r e a t t ha t , i f t h e head and t h e r e s t of the body

are going t o be i n b e a u t i f u l cond i t ion . H e s a i d

t h a t t h e s o u l is t r e a t e d , b l e s sed one, w i th

c e r t a i n incan ta t ions , and t h a t t h e s e i n c a n t a t i o n s

a r e b e a u t i f u l speeches; t h a t from such speeches

sound-mindedness cornes t o be i n s o u l s , and once

it has corne t o be and is present , t hen it is

easy t o provide h e a l t h both f o r t h e head and f o r

the rest of t h e body .... Let no one pe r suade you

t o t r e a t h i s head wi th t h i s drug u n l e s s he f i r s t

submits h i s s o u l t o be t r e a t e d by you wi th t h e

i n c a n t a t i o n . . . t h i s i s t h e e r r o r common among

human beings, t h a t some a t tempt t o be d o c t o r s of

t h e s e t h i n g s s e p a r a t e l y , sound-mindedness and

hea l th ." [ 9 4 ]

P l a t o here seems t o be sugges t ing a w h o l i s t i c medical approach

where al1 p a r t s of t h e body a r e 'doctored' i n r e l a t i o n t o the whole, and

p a r t i c u l a r l y i n r e l a t i o n t o t h e sou l . M s o , the i n c a n t a t i o n s appea l ing

t o t h a t of mind and t h e non-physical realms a r e n o t u n l i k e prayer ,

a f f i r m a t i o n s o r Eas tern mantras t h a t may be used today, and which l i n k

body, e n d , and emotions, our sou l , t o S p i r i t ('The One' 1 .

c. Conclusion

Severa l q u e s t i o n s a r o s e f o r P la to , as f o r a l 1 i n i t i a t e s be fo re

him, as t o how t h e s o u l may be hea led from t h e expe r i ence of mental

c o n f l i c t w i th in , t h a t is, how t h e s o u l may f r e e i t s e l f from t h e bonds

(vices) of t h e body while remaining i n a world of changing shadows of

r e a l t h i n g s . M s o , how can we corne t o Know the Forms of 'The Good'

(True Wisdom) i n o r d e r t h a t we may Be good and a s o u r c e of good i n t h e

world?

P l a t o f i r m i y be l i eved t h a t t h i s was poss ib l e , however on ly as l ong

as t h e r a t i o n a l p a r t of man, Logistikon, r u l e s h i s e v e r y a c t i o n and a l 1

t h r e e parts are func t ion ing i n perfect orde r and hamony and a s a u n i t y .

To a t t a i n t h i s , t h e s o u l must be completely turned around from t h e p a t h

of p u r s u i t s i n t h e world t o t h e h ighe r pa th of r e l i g i o n (wisdom). But

how? P l a t o t s answer t o t h e s e ques t ions was through p u r i f i c a t i o n o f t h e

s o u l through an i n t e n s i v e educa t iona l system. This theme w i l l be

d i s c u s s e d i n t h e l a t t e r s e c t i o n of PART TWO: The Education of the S o u 1

a s P o r t r a y e d i n P l a t o r s R e p u b l i c .

POOTNOTES - PART ONE

1. Foundat iod Teach inqs of the O z p h i c and

Pythaqozean Mystery Schools

Hall , Twelve World Teachers , pp. 149-150.

Ib id . , pg. 59.

Tanner, Mystery Teachings i n World Rel ig ions , pg. 156.

Hall , Twelve World Teachers, pg. 62.

Radhakrishnan, S. , Eastern Rel ig ions and Western Thought, pg. 136.

Tanner, Mystery Teachinqs i n World Rel ig ions , pg. 117.

Hal l , Twelve World Teachers, pg. 63.

I b i d . , pg. 63.


I b i d . , pg. 246.

Russel l , A History of Western Philosophy, pg. 4 1 .

I b i d . , pg. 39.

Urwick, The P l a t o n i c Ques t , pg . 18.


Durant, The S t o r y of Philosophy, pg. 13.

Hal l , The Secret Teachings of A l 1 Ages, pg. LVfL.

Taylor, The Mind of Pla to , pg. 11.

Tanner, T h e Mystery Teachings i n World Rel ig ions , pg. 4 5 .

Leek, Sybil, Numerology - The Magic of Numbers, pg. 4 .

Hal l , The S e c r e t Teachinqs of AU Ages, pg. LXVïI.

Russel l , A H i s t o r y of Western Philosophy, pg- 52.

S a n t i l l a n a , Giorgio de, The Orig ins o f S c i e n t i f i c Thought, pg. 57.

Hall , T h e S e c r e t Teachings of Al1 Ages, pg. W.

I b i d . , pg. LXVïI.

Ib id . , pg. -1.

Ib id . , pg. W I .

S a n t i l l a n a , T h e Orig ins of S c i e n t i f i c Thought, pg. 58.

Hall , The S e c r e t Teachings of Al1 Ages, pg. EUWï .

2 . The O r p b i c and Pythaqorean Influence

on Plato8s Religions and Philosophicaï Doctrines

67. Durant, W i l l , The Story of C i v i l i z a t i o n , vo l , 2, pg. 516.

Ibid. , pg. 516.

Grube, P l a t o t s Thought, pg. 151.

Ibid. , pg- 152.

Ibid., pg. 156-

Frost Jr-, Basic Teachings of t h e Great Philosophers, pg.157

Grube, Pla to ' s Thought, pg. 121.

Jowett, B. , Plato-Meno, pg. 37.

Church, F. J., P l a t o t s Phaedo, pg. XIV.


Church, P la to t s Fhaedo, pg- 13.

Grube, Pla to t s Thought, pg. 125.

U r w i c k , The P l a ton i c Quest , pg. 2 2 .

Ibid. , pg. 29.

Ib id . , pg. 29.

Ib id . , pg. 29,

Ib id . , pg. 24.

Ib id . , pg. 22.

Ib id . , pg. 26.

Ib id . , pg. 27.

Ib id . , pg. 24.

Ib id . , pg. 25.

Ib id . , pg. 39.

Ib id . , pg. 25.

Grube, P la to ' s Thought, pg. 133.

I b i d - , pp. 134-5.

Rauch, Leo, Pla to s The Republic and Phaedrus : Symposium; Apology;

C r i t o ; Phaedo; and Other Works, pg. 138.

W e s t , Thomas and West, Grace, Charmides, pp. 19-20.

Another Greek Mystery School that was influential

time was the Eleusinian. Plato was also initiated into

during Platots

the teachings of

this mystery school, generally believed to have been founded by Eumolpos

about 1400 B.C.. The principles behind the Eleusinian Mysteries have

been preserved to modern times through the Platonic systern of

philosophy. The Eleusinian cult is very close to the Orphic and both

are believed to be branches of the earlier Isis and Osiris Mysteries of

Egypt (2500-2000 B-C.). The rites of the Eleusinian Mysteries were

divided, as we shall see, into two degrees: called the Lesser and the

Greater Mysteries. Most of the material covered in this section w i l l be

taken from the work of Manly Hall, who specialized in the field of the

ancient mystery schools (The Mysteries) and provided us with a great

deal of information about th-, including details of the initiatic

process.

A. The L e s s e r Eiysteries

The Lesser Mysteries were dedicated to Persephone. Hall writes

that Thomas Taylor, in his Eleusinian and Bacchic Mysteries, sums up

the purpose of the Lesser Mysteries as follows:

"The Lesser Myste~ies were dcsigned by the

ancient theologists, their founders, to signify

occultly the condition of the unpurified soul

invested with an earthly body, and enveloped in

a material and physical nature." [95 ]

Central to the Lesser Mysteries is the legend of the abduction of

the goddess Persephone by Pluto, the Lord of the Underworld, which was

also known as Hades. This myth signified the soul or psyche (symbolized

by Persephone) in an earthly body, wandering in darkness because it is

overcome by the animal nature. The Eleusinian teaching was that man,

the psyche (Persephone), must rise above ignorance, that is, his

cravings, habits, viewpoints and limitations of his Plutonic

personality. He must outgrow the desire for material possessions and

al1 lesser values during his life. Why was this teaching emphasized?

Because it was t h e b e l i e f of the Eleus in ians f l i k e t h e Orphies) t h a t t h e

sou l o r psyche is i n essence a s p i r i t u a l th ing , whose ' true home is i n

t h e h igher worlds, where, free from t h e bondage of m a t e r i a l form and

mate r i a l concepts, it is said t o be t m l y a l i v e and s e l f -

express ive . " [ 9 6 ]

According t o t h i s d o c t r i n e , t h e human o r physica l na tu re o f man is

l i k e a tomb, which, because it is a f a l s e and impermanent thing, is t h e

source of a l 1 s u f f e r i n g and sorrow. The body i s descr ibed by P l a t o a s

t h e sepulchre of t h e sou l and, according t o Hall , P l a t o means not only

of t h e human form b u t a l s o t h e human nature . H a l l e l abora tes on t h e

gloom and depression of t h e Lesser Mysterics, wr i t ing:

" . . . the L e s s e r Mys te r i e s represented t h e agony

of t h e s p i r i t u a l soui unable t o express i t s e l f

because it has accep ted t h e l i m i t a t i o n s and

i l l u s i o n s of t h e human environment. The crux

of t h e Eleus in ian argument was t h a t man is

ne i the r b e t t e r nor w i s e r a f t e r dea th than

during l i f e . If he does not r i s e above

ignorance dur ing h i s sojourn here, man goes a t

death i n t o e t e r n i t y t o wander about forever ,

making t h e same mis takes which he made here .

I f he does not outgrow t h e d e s i r e f o r material

possessions here, he w i l l c a r r y i t with him

i n t o the i n v i s i b l e world, where, because he can

never g r a t i f y t h e desire, he w i l l contitiue i n

endless agony. " 197 1

Thus, it was the Eleus in ian b e l i e f t h a t man is des t ined by l a w t o

wander end less ly i n l i v e s and deaths, until t h a t p o i n t when s p i r i t u a l

awareness i s a t t a i n e d and he cou ld be freed. (Transmigration and

r e i n c a n a t i o n were a l s o taught i n t h e s e Mys te r i e s ) .

I n t h e minds of the E l e u s i n i a n philosophers, b i r t h i n t o t h e

phys ica l world ( f i r s t b i r t h ) w a s t h e r e f o r e considered death and t h a t

"the on ly true b i r t h was t h a t of t h e s p i r i t u a l s o u l of man r i s i n g o u t o f

t h e womb of h i s f l e sh ly nature-" [98] This is what was meant by t w i c e

born. Radhakrishnan also w r i t e s : "Our f i r s t b i r t h is t h e p h y s i c a l one;

t h e second is unto what is r e a l i n us, to be changed i n our n a t u r e . The

yearning of r e l i g i o n is t h i s d e s i r e f o r union with our t r u e s e l f . " (993

And it was through i n i t i a t i o n that one en te red i n t o an awareness of our

r e a l s e l f -hood, which is d i v i n e .

a. Initiation Into the Lesser Mysterics

The Eleus in ian phi losophers claimed t h a t t h e ma jo r i ty o f people

were r u l e d by t h e i r animal p e r s o n a l i t i e s , which they symbolized as

l i v i n g i n t h e undemoxld of death , and n o t by t h e i r higher l i v i n g

s p i r i t . Thus i n i t i a t i o n was cons idered t o be of g r e a t importance,

though it was understood t h a t o n l y a sma l l percentage of those a t t e n d i n g

t h e ceremonies were capable of g rasp ing through union with t h e i r r e a l

s e l f ( t h e divine flame w i t h i n ) , t h e f u l l meaning of what they saw and

hea rd . The r i t u a l s w e r e h igh ly involved and a deep s tudy of Greek

mythology was requi red t o unders tand them. Secre t keys w e r e necessa ry

t o i n t e r p r e t t h e myths i n t h e i r mys t i c light. Thus many of t h e

i n i t i a t e s - i n - t r a i n i n g d id n o t understand t h e mystic meaning of t h e

a l l e g o r y . Most, c laims H a l l , be l i eved t h a t it r e f e r r e d s o l e l y t o the

success ion o f t h e seasons s i n c e t h e Lesser Mysteries w e r e c e l e b r a t e d

a n n u a l l y i n Spr ing (probably a t the v e r n a l equinox) . Plato himsel f

wro te i n Phaedra t h a t many a r e t h e thy r sus bearers , but feu are t h e

'mystes' . Where d i d P l a t o get t h e word 'mystes'? Hall answers t h i s when

e x p l a i n i n g t h e i n i t i a t i o n o f t h e L e s s e r Mysteries:

"As t h e degree d e a l t l a r g e l y with the miser ies

o f those who f a i l e d t o make t h e bes t use of

t h e i r ph i losoph ic o p p o r t u n i t i e s , t he chambers

of i n i t i a t i o n w e r e sub te r ranean and t h e

h o r r o r s of Hades were v i v i d l y depic ted i n a

complicated r i t u a l i s t i c drama. Af te r passing

s u c c e s s f u l l y through the t o r t u o u s passageways,

with t h e i r t r i a l s and dangers , t h e candidate

rece ived the honorary t i t l e of Mystes. This

meant one who saw through a v e i l o r had a

clouded v i s ion . I t a l s o s i g n i f i e d t h a t t h e

candidate had been brought up t o t h e v e i l ,

which would be t o m away i n t h e higher degree.

The modern word mystic, a s r e f e r r i n g t o a

seeke r a f t e r truth according t o t h e d i c t a t e s

of t h e h e a r t along the pa th o f f a i t h , i s

probably de r ived from this a n c i e n t word, f o r

f a i t h is b e l i e f i n t h e r e a l i t y of th ings

unseen o r ve i led ." f1001

I t was no t r equ i red by t h e i n i t i a t e s t o grasp anything w i t h u s u a l

unders tanding (they were n o t supposed t o l e a m anything), bu t r a t h e r t o

undergo an i n n e r exper ience (myst ica l ) t h a t p u t thern i n t o a p a r t i c u l a r

frame of mind (what t h e Orphics d e s c r i b e d a s ' e c s t a t i c ' ) . God was n o t

perce ived by t h e Eleus in ian i n i t i a t e s , c l a ims Radhakrishnan, a s a word

o r a concept , bu t r a t h e r a s a h igher s t a t e of consciousness t h a t can b e

r e a l i z e d by u s here and now i n t h e f l e s h . Not a l l , however, w e r e

capable, he says , of exper iencing t h i s frame of mind. Those i n i t i a t e s

t h a t did t hen went on t o The Greater Mysteries.

Before we move on t o t h e Grea te r Myster ies , f would l i k e t o add

t h a t , l i k e Pla to , t h e Eleus in ian myst ics deep ly s t r e s s e d t h e e v i l of

s u i c i d e ( a s did t h e Orph ics ) , exp la in ing t h a t t h e r e was a deep mystery

concerning t h i s c r imina l a c t of which t h e y w e r e n o t penn i t t ed t o speak,

b u t warned t h e i r s t u d e n t s t h a t a g r e a t sor row cornes t o a l 1 who succeed

i n t a k i n g t h e i r own l i f e .

B. The G r e a t e r Xysteries

H a l l w r i t e s t h a t Thomas Taylor s y n t h e s i z e s t h e d o c t r i n e of t h e

Grea te r Myster ies wi th t h e following s t a t emen t : "The Greater Mys te r i e s

obscure ly in t imated , by mystic and s p l e n d i d v i s i o n s , t h e f e l i c i t y of t h e

sou1 both he re and h e r e a f t e r when p u r i f i e d f r o m t h e defilernent of a

m a t e r i a l na tu re , and c o n s t a n t l y e l e v a t e d t o t h e r e a l i t i e s of

i n t e l l e c t u a l ( s p i r i t u a l ) v is ion ." [101]

P l a t o rnakes r e fe rence t o t h i s m y s t i c and sp lend id v i s i o n of t h e

Greater Mysteries when he has Socra te s s a y , i n t h e Phaedrus (#250):

"...But beauty! W e w e r e once a b l e t o behold

i t sh in ing c l e a r a t t h e t ime when w e followed

i n the happy troop, some of u s wi th Zeus,

o t h e r s wi th another god; and w e saw t h i s

b l e s sed v i s i o n and were i n i t i a t e d i n t o t h a t

mystery which i t is r i g h t t o c a l 1 t h e most

b l e s sed of a l l . This w e c e l e b r a t e d . ... Whole

and unblemished a l s o , s t e a d f a s t and b l i s s f u l

w e r e t h e s p e c t a c l e s w e gazed a t i n t h e pure

l i g h t of f i n a l r eve la t ion , p u r e i n i t i a t e s a s

we w e r e , not d i s f i g u r e d by t h i s so -ca l l ed body

t h a t we c a r r y about with us, imprisoned i n it

l i k e o y s t e r s i n a s h e l l . " (1021

Both women and c h i l d r e n w e r e p e r m i t t e d admission i n t o t h e

E leus in ian Lesser Myster ies and, a s a r e s u l t , t h e r e w e r e a t one t i m e

thousands of i n i t i a t e s . However, most o f t h i s v a s t group w e r e n o t a t

a l 1 prepared f o r t h e h i g h e s t s p i r i t u a l and mystical d o c t r i n e s of t h e

Greater Mysteries, s o a d i v i s i o n wi th in t h e society itself n e c e s s a r i l y

took place. The higher teachings w e r e taught t o on ly a small number of

i n i t i a t e s who, as a result o f t h e i r unusual s u p e r i o r men ta l i ty , e a s i l y

comprehended t h e deep, under ly ing ph i losoph ica l concepts i n h e r e n t wi th in

them.

Unlike t h e Lesser Mysteries , which d e a l t with the f i r s t or

physica l birth, when consciousness descends i n t o t h e sphe re of i l l u s i o n

and assumes t h e v e i l of unrcality, once t h e second b i r t h was experienced

within, " the Greater Mysteries discussed t h e p r i n c i p l e s of spiritual

regenerat ion and revealed t o i n i t i a t e s not on ly the s i m p l e s t b u t also

t h e most d i r e c t and complete method o f l i b e r a t i n g their higher natures

f r o m the bondage of material ignorance." (1031

T h e i n i t i a t e s w e r e t a u g h t how t o i n t e r c e d e wi th P l u t o ( l i k e Ceres)

t o permit Persephone (the i n i t i a t e ' s s o u l ) to ascend from t h e d a r k s i d e

of h i s material nature ( c rav ings or a p p e t i t e s , h a b i t s , viewpoints,

a t t i t u d e s , limitations, etc.,) i n t o t h e l i g h t of unders tanding o r true

knowledge. Once freed f r o m the chains of c l a y and c r y s t a l l i z e d

concepts, Hall w r i t e s that t h e i n i t i a t e was l i b e r a t e d f o r a l 1 e t e r n i t y

r a t h e r than only f o r a period of h i s l i f e . This was due to t h e bel ief

t h a t t h e i n i t i a t e no longer he ld ont0 those s o u l qualities t h a t bound

h i m , by divine law, t o t h e wheel of rebirth.

According t o Hall , t h e secret e x e r c i s e s that were given t o t h e

d i s c i p l e s of t h e higher degrees f o r t h e purpose of s p i r i t u a l unfolciment

a r e unknown. However, h e believes t h a t they were s i m i l a r t o t h o s e given

i n t h e Brahmanic Mysteries, s i n c e it is known, he w r i t e s , tha t t h e

Eleusinian ceremonies w e r e c losed with t h e S a n s k r i t words, "Konx Om Pax''

- "Go i n Peacefl. The initiates w e r e to d e p a r t wi th t h e i r minds s e r e n e

a. Initiation Into the G r e a t e r Mysteries

It was on ly a f t e r be had s u c c e s s f u l l y passed through t h e o r d e a l s

of t h e Lesser Mysteries that t h e cand ida te was acfmitted i n t o t h e

Greater, where i n h i s i n i t i a t o r y wanderings t h e candidate passed through

two gates. The first descended i n t o the lower chambers (worlds) and

symbolized h i s birth into ignorance. The second gate, however, l e d

upwards, where t h e disciple e n t e r e d chambers t h a t inc reased ,

progressively, i n b r i l l i a n c y by unseen lamps, symbolizing t h e s p i r i t ' s

ascent from the lower worlds i n t o t h e realms o f b l i s s . I n t h e f i n a l

chamber stood t h e s t a t u e of t h e Goddess Ceres, which symbolized t h e

upper world o r t h e abode o f Light and Truth. I t was here , i n the

presence of the hierophant and surrounded by p r i e s t s , that t h e i n i t i a t e

was instnicted i n t h e h ighes t of t he secret teachings o r myster ies of

the Eleusinian School. O n completing thïs ceremony, the i n i t i a t e was

then ha i l ed as an 'Epoptes' , which means, according t o Hall, "one who

has beheld o r seen d i r e c t l y . " 11041

2. Conclusion

I t is d i f f i c u l t t o ob t a in s a t i s f y i n g information concerning the

Eleusinian rnysteries, f o r t h e candidates, including Pla to , were bound by

i n v i o l a b l e oaths never t o r evea l t h e i r inner s e c r e t s t o the profane.

Nevertheless, some of t h e i r s e c r e t s have been preserved.

Hall t e l l s u s t h a t t h e i n i t i a t e s of t he Eleusinian School were

famaus throughout Greece for both t h e baauty of t h e i r phi losophical

concepts and the high s tandards of rnorality which they demonstrated i n

t h e i r d a i l y l i ve s . Their i n t e l l e c t u a l understanding of t h e One Source

of L i g h t and Tru th profoundly influenced t h e g r e a t minds of t he world.

For i n s t ance , Aesychylus, Sophocles, Euripedes, Alexander t h e Great and

J u l i u s Caesar a l 1 ava i l ed themselves of t h e i n i t i a t o r y r i t e s , Pindar,

P la to , Cicero and Epic te tus a l 1 spoke about t h e Mysteries o f Eleusis

w i t h g r e a t admiration, I n f a c t , Hall wr i t e s that Cicero claimed the

Eleusinian Mysteries t o be the g r e a t e s t of al1 phi losophica l

i n s t i t u t i o n s , teaching men no t only how t o l i v e but a l s o how t o d ie . H e

a l s o mentions t h a t , according t o author Heckethorn, t he Eleusinian

Mysteries "survived a l 1 o the r s and did not cease t o e x i s t a s an

i n s t i t u t i o n u n t i l nearly four hundred years a f t e r Ch r i s t , when they wete

f i n a l l y suppressed by Theodosius.. ., who c r u e l l y des t royed al1 who d i d

not accep t the Chr i s t i an fa i th ." 11051

Edouard Schuré, along w i t h Hall, claims t h a t Socra tes however

re fused t o be i n i t i a t e d into t h e Eleusinian Mysteries. H e r ea l i zed t h a t

i f he became a member, he would be obliged, under oath, t o keep h i s

tongue sealed. H e a l ready 'knew', understood and be l i eved i n t h e t o t a l

and supreme Truth which t h e great Mysteries taught, w r i t e s Schuré, and

bel ieved it h i s 'callingf t o d i scourse with whoever was w i l l i n g to

l i s t e n .

Chief among the d ia logues t h a t deal with the rnysteries, i n my

opinion, are the Meno, Phaedo, Symposium, Republic, Phaedrus and

Timaeus. One can f i nd inheren t wi thin each of t he se d ia logues a

s y n t h e s i s of much of what P la to had l e a r n c d as a r e s u l t of h i s be ing

i n i t i a t e d i n t o and studying t h e secret d o c t r i n e s of t h e mystery schoo ls

- t h e i d e a of t h e supremacy of t h e Absolute S p i r i t (The Doctr ine o f One

God); t h e i d e a of Cosmic or Divine Order; t h e ex i s t ence of t h e gods

(divine a s s i s t a n c e ) ; the r e a l i t y of myst ic consciousness; t h e

imrnortal i ty and godlike c h a r a c t e r o f t h e sou l ; the idea of r e b i r t h

( d e t e d n e d by t h e laws o f Nature) ; the i d e a of t h e wheel o f b i r t h u n t i l

r e l e a s e o r l i b e r a t i o n of t h e s o u l i s r e a l i z e d ; t h e i d e a of t h e bondage

of t h e s o u l i n t h e body and t h e p o s s i b i l i t y o f r e l e a s e by p u r i f i c a t i o n ;

t h e i n s i s t e n c e on a s c e t i c d i s c i p l i n e ; t h e d i s t i n c t i o n between higher and

lower knowledge; t h e idea o f i n i t i a t i o n s t h a t l ead to expansions of

awareness or consciousness; t h e b e n e f i t s of educating with r e s p e c t to

t h e sou l , and how t o do this.

P la to , however, because h e was an i n i t i a t e of some of the s a c r e d

o r d e r s o r mystery schools, was no t al lowed t o reveal t h e secrets of

human regenera t ion comunicated t o cand ida tes f o r i n i t i a t i o n . H e was

s e v e r e l y c r i t i c i z e d "because i n h i s w r i t i n g s he revealed t o t h e p u b l i c

many af t h e secret philosophic p r i n c i p l e s o f t h e Mysteries." 11061

Hal l a l s o reveals t h a t even i n P l a t o ' s own t h e , "he was accused

of v e i l i n g t o o t h i n l y t h e d i v i n e arcana. Throughout P l a t o ' s w r i t i n g s a r e

hints of secret knowledge and a l l u s i o n s t o myster ies concealed from t h e

profane." [107]

I f one looks c lose ly a t s e v e r a l d ia logues of Pla to , one begins t o

becorne aware of references t o i n i t i a t i o n and t h e i n i t i a t e , a s w e l l a s

t h e mys te r i es . For ins tance , i n t h e Meno (76c-77b), S o c r a t e s conf ides

t o Meno:

"...I am s u r e t h a t you would be of t h e same

opinion i f you would o n l y stay and be i n i t i a t e d ,

and were not compelled, a s you said yesterday,

t o go away before t h e myster ies ." [108]

I n the Gorgias, Socrates s a r c a s t i c a l l y tel ls C a l l i c l e s ( 4 9 7 ) :

"You a r e a lucky man, C a l l i c l e s , t o be

initiated i n t o the Grea te r Mysteries before

t h e L e s s e r . 1 d i d n l t t h i n k t h e y allowed it." [ l o g ]

I n the Symposium, Diotima, whom Socrates desc r ibes t o Agathon as

"a woman w i s e i n t h i s and i n many o t h e r kinds of knowledge..,was my

i n s t r u c t r e s s i n the a r t of love ..." [ I l01 revea l s t o Socra tes (209e-

210e). some a s p e c t s of t h e 'Mystery o f Love' :

"These a r e t h e l e s s e r mysteries of love i n t o

which even you, Socrates, may enter ; t o t he

g r ea t e r and more hidden ones which a r e the

crown of these , and t o which, i f you pursue

them i n a r i g h t s p i r i t , they w i l l lead, 1

know not whether you w i l l be ab l e t o a t t a i n -

But 1 w i l l do my utmost t o inform you, and do

you follow i f you can." [Ill]

I n t he Phaedo (69 c+d), Socrates is revealing a g r e a t d e a l about

the Lessor and Greater Mysteries, when h e says t o S i d a s :

"And 1 fancy t h a t t he men who es tab l i shed our

mysteries had a very r e a l meaning: i n t ru th ,

they have been t e l l i n g us i n parables a l 1 t h e

t h e t h a t whosoever cornes to Hades u n i n i t i a t e d

and profane w i l l l i e i n t h e mire, while he t h a t

h a s been p u r i f i e d and i n i t i a t e d s h a l l dwell wi th

t he gods. For 'the thyrsus-bearers a r e many, ' a s they Say i n t he mysteries, 'but t he i n sp i r ed

few. ' And by t he se l a s t , 1 believe, a r e meant

only t h e t r u e philosophers. And I i n m y l i f e

have s t r i v e n a s hard a s 1 w a s able, and have

l e f t nothing undone, t h a t 1 might becorne one of

them." [112]

I n t h e Phaedrus, t h e r e a r e severa l references t o t h e i n i t i a t e ,

i n i t i a t i o n and t h e myster ies i n Socrates ' Second Speech t o Phaedrus.

For ins tance , he says ( # 2 4 9 ) , when discuss ing ' the gods' :

'...if a man makes a r i g h t use of such e n t i t i e s

a s memoranda, always being pe r f ec t l y i n i t i a t e d

i n t o pe r f ec t mysteries, he alone becomes t ~ l y

perfected. " El131

The Eleusinian emphasis on t h e 'Principle of I n i t i a t i on ' involving t h e

i n i t i a t e ' s journey front t h e Lessor to the Greater Mysteries (an

evolut ionary i n i t i a t i c process of pu r i f i c a t i on t h a t at var ious s t age s

involves a s e r i e s of ' t r i a l s ' o r t e s t s ) can be seen i n P l a to ' s scheme of

educat ion which he ou t l i ned i n h i s Republic (discussed i n PART TWO).

Hall , The Secret Teachings of Al1 Ages, pg. XXIX.

Ib id . , pg. XXIX.

Ibid . , pg. XXIX.

Ibid . , pg . XXIX.

Radhakrishnan, Eastern Religions and Western Thought, pg. 139.

Hall , The Secret Teachings of Ai1 Ages, pg- X X X .

Ib id . , pg. XXX.

Helmbold, W-C. and Rabinowitz, W.G., Phaedrus - Plato, pg. 33.

Hall , The Secret Teachinqs of Ai1 Ages, pg. XXX-

Ibid., py. X X X .

Ib id . , pg. XXXI.

2. Conclusion

Hall , The Secret Teachings of A i l Ages, pg. XXI.

Hall, Twelve World Teachers, p g . 157.

Jowett, Plato-Meno, pg. 31.

Helmbold and Rabinowitz, Plato-Gorgias, pg. 69.

Jowett, Plato-Symposium, pg. 43 .

Ibid., p g . 51.

Church, P l a t o v s Phaedo, pg. 15.

Helmbold and Rabinowitz, Phaedrus-Plato, pg. 32.

Besides being i n i t i a t e d i n t o t h e Egyptian, Orphic, Pythagorean and

Eleus in ian mystery schools , according t o H a l l ' s research, P l a t o a l s o

a t t a c h e d himself t o Cra ty lus , of t h e sect of Herac l i tu s , and i t seems

t h a t he was i n i t i a t e d i n t o t h i s sect, too. Latex, he s t u d i e d wi th

Hermogenes. P l a t o a l s o t r a v e l l e d t o Cyrene, where h e s t u d i e d geometry

wi th Theodorus. Russe l l w r i t e s t h a t sorne r e sea rche r s d a i m t h a t P l a t o

m e t with t h e Pers ian Magi and l e a r n e d t h e i r d o c t r i n e s i n Phoenicia .

Urwick and Ha l l s t a t e , quite ernphat ical ly, and Radhakrishnan, q u i t e

s u b t l y , t h a t P l a t o was a l s o in f luenced by t h o s e well-versed i n t h e

ph i losoph ica l d o c t r i n e of a n c i e n t I n d i a , even though t h e Eas t e rn wars

had prevented him from journeying t o India. I t i s rny c o n v i c t i o n t h a t

P l a t o was n o t d e t e r r e d from seek ing t h e wisdom of I n d i a ' s a n c i e n t

d o c t r i n e wi th in t h e Vedanta. P l a t o w a s deep ly in f luenced by Pythagoras

and t h e r e are s t r o n g arguments t h a t Pythagoras did v i s i t I n d i a ,

remaining and s tudying t h e r e for s e v e r a l years , under t h e i n f l u e n c e ,

w r i t e s Hal l , of a Brahmin p r i e s t .

I f P la to , who was deeply i n f l u e n c e d by Pythagoras, was no t a b l e t o

p h y s i c a l l y t r a v e l t o India, then, 1 b e l i e v e , being t h e d e d i c a t e d

i n v e s t i g a t o r t h a t he was, w i t h e v i d e n t l y t h e f i n a n c i a l means and

connect ions t o a t t a i n whatever was a p p r o p r i a t e t o Eurther h i s

understanding of s p i r i t u a l t r u t h , i t seems p l a u s i b l e t h a t he would have

searched f o r t h i s wisdom elsewhere, s e e k i n g o u t books, t e a c h e r s , p r i e s t s

and t r a v e l l e r s , e s p e c i a l l y i n Egypt, i n o r d e r t o l e a r n more about t h e

a n c i e n t Ind ian d o c t r i n e s from them. 1 a g r e e wi th Urwick who i n s i s t s

t h a t t h i s Ind ian d o c t r i n e which i n f l u e n c e d Pythagoras pervades P l a t o ' s

d ia logues , e s p e c i a l l y his Republic.

PART Two:

OF PLATO ' S MXSTERX SCIIOOL AND EUS VLSION OF EDUCATION

AS PûRTRAPED IN HIS 'REPUBLIC8

I n add i t i on t o t he i l lumina t ion which preceded from h i s own sou l ,

P l a to appears t o have sought ou t knowledge and phi losophical i n s p i r a t i o n

from every source known t o him, seeking and embodying t h e i r s ec r e t

teachings . As Hall wri tes , he t h i r s t e d a f t e r , sought ou t and i n t eg ra t ed

t he wisdom of t h e ancients . Now he was ready t o r e t u rn home t o continue

s e rv ing o t h e r s f o r t he r e s t of h i s e a r t h l y l i f e , as was expected from an

i n i t i a t e .

Af t e r re tu rn ing £rom h i s wanderings, a t approximately 4 0 years of

age (Schuré w r i t e s a t 50), Pla to e s t a b l i s h e d himself i n Athens, where he

founded, l i k e t he Egyptians, Orphics and Pythagoreans before him, a

s o c i e t y o r community (brotherhood), a r e l i g i o n and a school. The t h r e e

were in terconnected. The emphasis o f each was on education with respect

t o t h e Sou1 and S p i r i t ( 'The One' ) . P l a t o ' s school was ca l l ed 'The Academy', named a f t e r a wooded

p l ace of exe r c i s e loca ted i n t h e suburbs of t he c i t y . Cornford w r i t e s

t h a t i f P l a t o could not r u l e Athens, then a t l e a s t , i n d i r e c t l y , h e could

i n f l uence t h e course of p o l i t i c s b y i n s p i r i n g and animating t he f u t u r e

r u l e r s of o t h e r S t a t e s w i t h h i s i d e a l s . His fame spread quickly,

exp l a in s Cornford, and d i s c i p l e s came to him not only £rom nearby c i t i e s

b u t from d i s t a n t lands . The Academy was p r imar i ly a school of

ph i losophic statesmen.

Some of t he features of Plato's Academy were modelled on t he

Pythagorean c o m u n i t i e s and mystery school, which found a c e n t r a l

l o c a t i o n a t Tarentum, which was under t h e r u l e of Archytas, a

Pythagorean. I t was, f o r example, a f i r m b e l i e f of Pythagoras t h a t i n

oxder to a t t a i n a r a t i o n a l understanding o f God, man or nature , a s t udy

of mathematics (numbers, a r i t hme t i c and geometry), music and astronomy

was e s s e n t i a l . I n order t o accompany Pythagoras a s a d i s c i p l e , one had

t o have been thoroughly familiar w i t h t he se sc iences . According to

Hall , an app l i c an t was dismissed i f , a f t e r being t e s t e d on these

sub j ec t s , was found t o be ignorant .

Likewise, i n P la to ' s Academy, i t i s s a i d t h a t over t h e ent rance of

h i s school , P l a to placed t he words: " L e t none ignorant of geometry e n t e r

here", It was requ i red t h a t al1 o f P l a t o ' s s t u d e n t s should have a

thorough acquaintance w i t h mathematics, music and astronomy:

"He followed t h e Pythagorean persuas ion t h a t

music was one o f t h e e s s e n t i a l forms of l ea rn ing ,

indispensable to t h e successful development of

t h e human p e r s o n a l i t y . Music cons i s t ed of theory

and p r a c t i c e . The t heory o f music was mathematical;

the p r a c t i c e of music was ph i losoph ica l . , . . To l i v e

without music is t o die without peace, b u t t o be

enr iched by its gentle persuas ions is t o f i n d God

and beauty everywhere. Only t h e h e a r t that h o w s

t h e b e a u t i f u l , the hand t h a t serves t h e good, and

t h e mind t h a t has contemplated t h e nature of t h e

One Supreme Cause can be united t o t h e advancement

of t h e human estate." [ i l 4 1

A wide circle was permi t t ed admission t o P l a t o ' s l e c t u r e s .

However, i n t h e a c t u a l teaching, t h e conventional rnethod of Socra tes was

used. A r i s t o t l e came to Plato a t t h e age of 17 and remained wi th him

till P l a t o ' s death , a t 81 years of age.

While a t the Academy, Plato wrote S o c r a t i c dialogues, "setting

f o r t h h i s own development of t h e S o c r a t i c philosophy i n a form which

would reach t h e educated p u b l i c throughout the Greek world and attract

p u p i l s t o t h e Academy." Cl151 P l a t o r s Republic became t h e most famous.

1 1 4 . Hal l , Manly, The Therapeut ic Value o f Music Inc luding The

Philosophy O f Music, pg. 52.

115. Cornford, The Republic of P la to , pg. XXVII.

1. Introduction

In PART ONE, 1 e s t a b l i s h e d a f a i r l y d i r e c t exposure and i n f l u e n c e

upon P la to by severa l o f t h e a n c i e n t mystery schools. ALso examined was

how P l a t o ' s thought, inf luenced a s w e l l by Socrates, was bent c h i e f l y on

t h e ques t ion as t o 'how' s o c i e t y could be reshaped s o t h a t one may

r e a l i z e t h e b e s t o r 'The Good' t h a t i s inheren t wi th in one ' s Soul . This

major theme incorporated s e v e r a l lesser quest ions, as prev ious ly

d i scussed i n PART ONE:

How can t h e s o u l f r e e itself from t h e bonds (vices) of t h e

body whi le remaining i n a world of changing shadows of

r e a l th ings?

How can t h e s o u l be healed from the experience of mental

c o n f l i c t wi th in?

How can w e corne t o r e a l l y know the forms of 'The Good'

(True Wisdom), t h a t w e may be good and a source of

good i n t h e world?

o How can t h e Soul be cornpletely turned around from t h e

path of p u r s u i t s i n t h e world t o t h e higher p a t h of

r e l i g i o n (wisdom) ?

P l a t o ' s answer t o a l 1 t h e s e q u e s t i o n s is s i n g u l a r - through

p u r i f i c a t i o n of t h e s o u l by means of an i n t e n s i v e educa t iona l system,

envisioned by Pla to i n h i s Republic. P l a t o ' s educat ional scheme is

based l a r g e l y upon t h e r e l i g i o u s and phi losophica l thought of t h e s e

mystery schools , which al1 sha red one o b j e c t i v e i n cornmon - educa t ion

wi th r e spec t t o t h e Soul and S p i r i t and t h e t r a i n i n g involved t o become

a t r u e I n i t i a t e o r 'Philosopher-King'.. P l a t o t e l l s u s himself that h i s

on ly aim i s t o c rea te a program t o awaken t h e s p i r i t u a l f a c u l t y (Nous)

which every sou l contains, by 'wheeling round t h e soul ' from t h e worldly

to t h e s p i r i t u a l . The art of true education, then, is concerned wi th

t h i s very quest ion a s to 'how' one can most completely be turned around.

P l a t o ' s aaswer t o this ques t ion - through p u r i f i c a t i o n o f t h e s o u l

- w a s a theme endorsed and p r a c t i c e d by t h e Orphic, Pythagorean and

Eleus in ian Mystery Schools (as w e l l as t h e Egyptian). It w a s b e l i e v e d

by P l a t o t h a t t h e r e is a need t o p u r i f y t h e soul £rom the disharmonious

elements which every normal s o u l c o n t a i n s and t o set it i n tune wi th t h e

S p i r i t of Goodness. Th i s p u r i f i c a t i o n of t h e soul , according t o P la to ,

is two-fold: 1) by the education of t h e c i t i z e n s through t h e i n d i r e c t

in f luences of a s t r uc tu r ed s o c i a l environment/ community and t h e

ordinances which r egu l a t e it, a s Urwick expla ins , and 2 ) by t h e

education of the young through direct teaching- P l a t o s t r e s s e s t h a t

both types of education a r e required t o achieve t h e r e a l i z a t i o n and

v i s ion of t he Divine Good. However, f o r t he purpose of t h i s paper, only

t h e l a t t e r w i l l be discussed.

P la to ' s direct system of education focuses, e s p e c i a l l y a t the

e a r l i e r s t ages , on encouraging only those f e a t u r e s which w i l l he lp

produce the type of charac te r h i s Guardians a r e t o express: " to

reproduce t h e d iv ine na tu re i n themselves s o far a s man may." (1161 H i s

complete educa t iona l scheme was envisioned by him a s an evolut ionary

i n i t i a t i c process of p u r i f i c a t i o n t h a t , a t va r ious stages, culminates

with a s e r i e s of tests and i n i t i a t i o n s . This system of education is

very m c h based upon t h e P r inc ip l e of I n i t i a t i o n of t h e anc ien t mystery

schools. The school of Pythagoras, f o r example, apparen t ly incorporated

a s e r i e s of i n i t i a t i o n s . H i s pup i l s had t o pass through a series of

'degreesr be fore they w e r e a c t u a l l y permit ted persona1 con tac t with him:

"According t o his biographess, h i s degrees were

t h r e e i n number. The f i r s t , t h a t of 'Mathematicus',

a s su r i ng h i s pup i l s p rof ic iency i n mathematics

and geornetry, which was then. . . t h e b a s i s upon

which a l 1 o t he r knowledge was e rec ted . Secondly,

t he degree of 'Theoreticus' , which d e a l t with

s u p e r f i c i a l app l i c a t i ons of t h e exac t sc iences ,

and l a s t l y , t h e degree of 'Electus' , which

e n t i t l e d t he candidate t o pass forward i n t o t h e

l i g h t of t he f u l l e s t i l lumina t ion which he was

capable of absorbing. T h e pup i l s of t h e

Pythagorean school were divided i n t o ' exo t e r i c i ' ,

o r p u p i l s i n t h e ou t e r grades, and ' e so t e r i c i ' ,

after they had passed t h e t h i r d degree of

i n i t i a t i o n and w e r e e n t i t l e d t o t h e s e c r e t wisdom.

S i lence , secrecy and uncondit ional obedience

were cazdinal principles of this g r e a t order." 1117)

T h e above is confirmed by Edouard Schuré [118] as wel l as Giorgio de

San t i l l ana [119] . L i k e Pythagoras, each s t age of P l a to ' s educa t iona l t r a i n ing , as

w i l l be seen, is followed by a s e r i e s o f t e s t s to s c r een ou t those who

a r e u n f i t f o r philosophy. Only those who succeed can be ' i n i t i a t ed ' and

pass on to t h e next s t age of training. This process cont inues u n t i l one

becomes a t r u e I n i t i a t e o r 'Philosopher-King'.

1 concur with Urwickrs view t h a t t h e Republic, and e s p e c i a l l y t h e

o u t l i n e o f h i s educat ional system, is r e a l l y F l a t o ' s "supreme a t tempt to

show us how t h e human s o u l can f i t i t s e l f f o r t h a t r e a l i z a t i o n of the

d i v i n e Good which i s t h e goa l of every s o u l ' s l i f e . " [120]

Please keep i n mind t h a t a key t o Pla to ' s educa t iona l system and

i n h e r e n t wi th in it, a r e t h e Orphic and Pythagorean p r i n c i p l e s o f

S impl ic i ty , Harmony, Order and Unity. Also note t h e s t r o n g

in te rconnec t ion between P l a t o ' s scheme of education ( 3 main s t a g e s of

p u r i f i c a t i o n ) and h i s Spiri tua1 -Psychological Theory of the Soul ( 3

elements o r a spec t s of t h e S o u l )

A. Purification of the Body (Physical - t i t e s

and Desires) : Preparation for Initiation

This s t a g e is div ided i n t o two p a r t s - t h e f i r s t t e n y e a r s of t h e

c h i l d ' s l i f e and then t h e y e a r s from 10-18. P l a t o does n o t provide

d e t a i l s about i n f a n t educat ion i n h i s Republic. However, i n h i s

Timaeus, P la to desc r ibes a s o u l ' s f i r s t contac t with t h e world by

exp la in ing t h a t a g r e a t confus ion a r i s e s a f t e r t h e s o u l ' s e n t r y i n t o the

world a t b i r t h , due t o t h e mingl ing of t h e mortal a s p e c t s o f t h e soul

(phys ica l d e s i r e s and a p p e t i t e s , and unreasoning f e e l i n g s and pass ions )

wi th t h e immortal (reasoning i n t e l l e c t ) . The immortal a s p e c t of t h e

s o u l i s t i e d d o m i n t o t h e body which, because it i s mat te r , has motion

of its own and is t hus i n a state of perpetual f l u x . Also, s e n s a t i o n s

from e x t e r n a l sources pour i n and cause f u r t h e r d i s tu rbance . A l 1 t h i s

i n n e r turbulence has t o be reduced t o o rde r and t h u s P l a t o l s emphasis on

t h e importance t h a t cont inua1 rhythmic movement (eg. rocking t h e c h i l d )

p l a y s i n t h e f i r s t t h r e e y e a r s o f l i f e - t o s t i l l and t o b r i n g t o peace

this u n m l y confusion wi th in . Therefore, t h e f i r s t d u t y o f t h e c h i l d is

to master t h i s i n n e r chaos and t o balance him/herself . Th i s p rocess

goes on throughout l i f e . The c h i l d must, a t t h i s stage, both l e a r n t o

pe rce ive a c c u r a t e l y and ga in s e l f - c o n t r o l over h e r / h i s p h y s i c a l d e s i r e s

such as hunger and t h i r s t , "and he re cornes t h e p o i n t of c o n t a c t with t h e

lowest p a r t of t h e s o u l where such d e s i r e s have t h e i r being." [lZl]

From beginning t o end, P l a t o i n s i s t s upon t h e extreme importance

of t r a i n i n g i n t h e e a r l i e s t y e a r s of l i f e . Why? It is then t h a t t h e

s o u l of t h e impressionable i n f a n t and c h i l d can be moulded t o t a k e on

t h a t which one wants t o irnpress upon it (II 3 7 7 ) . Thus, t h e tremendous

i n f l u e n c e of s t o r i e s t h a t r e v e a l on ly t h e t r u t h about t h e gods a s good,

t o l d by n u r s e s and mothers t o small ch i ld ren . P la to explains (II 378):

"A poet ... ought always t o r ep resen t the

d iv ine na tu re a s i t r e a l l y is. And t he

t r u t h is t h a t t h a t n a t u r e is good and must

be descr ibed a s such," [122]

For t h e f i r s t 10 yea r s of a c h i l d r s l i f e , P l a t o ' s educa t ion is

predominantly focused on t h e p h y s i c a l body and on developing good

h e a l t h . Every school, t h e r e f o r e , must have a gymnasium and playground.

P lay and s p o r t a r e t o be t h e c o r e of t h e curriculum,

A t 10, t h e c h i l d leaves t h e c i t y and is s e n t out i n t o t h e count ry

i n o r d e r t o be p ro tec ted from t h e c o r r u p t ' hab i t s f of h i s / h e r p a r e n t s

and o t h e r e l d e r s ( V ï I 5 4 0 ) - We must begin with a clean s l a t e , says

P l a t o , who a l s o emphasized t h a t f u l l e q u a l i t y of early e d u c a t i o n a l

o p p o r t u n i t y be given to every c h i l d , male and female, and i n eve ry c l a s s

(III 415) . Why? In his a l l e g o r y of t h e meta ls (III 41S), P l a t o

e x p l a i n s t h a t i t is imposs ib le t o know where t h e most p rec ious q u a l i t y ,

g o l d ( t h e composition of those f i t t o rule), w i l l be r evea led and s o w e

must seek i t i n a l l . What PLato i s here suggest ing i s u n i v e r s a l

educa t ion .

B. Purification of Both Body and Rnotions Leading to F i r s t In i t ia t ion

Between t h e ages of 10 and 18, t h e c h i l d , i n t e r p r e t s Grube,

becomes i n c r e a s i n g l y focused upon t h e o u t e r world. Having achieved a

greater l e v e l of order within , t h e s tuden t is now ready t o d e a l wi th

desires t o possess th ings and t h u s must f ace t h e temptat ions and

ambi t ions (2nd aspect of t h e s o u l ) t h a t r e s u l t when one t u r n s o n e ' s

a t t e n t i o n t o o b j e c t s o u t s i d e h i x d h e r s e l f . There is, t h e r e f o r e , t h e need

to develop the appropr ia te foundat ion fo r hea l thy d e s i r e s , feelings and

pass ions , and Pla to sugges t s i n Chapter I X t h a t t h i s can be done b y t h e

i n f l u e n c e of t h e a r t s and by t h e i n c u l c a t i o n of sound b e l i e f s as t o

which p l e a s u r e s a r e t o be sought and which avoided. W e must t h e r e f o r e

have, says Pla to , a form of curr iculum t h a t i s simple, direct and i n

consonance wi th the c h i l d ' s c o n t r o l o f h i s / h e r emotions.

T h e two Orphic and Pythagorean themes of s i m p l i c i t y and harmony

are a t t h e h e a r t of P l a t o ' s cho ice of teaching forms a t t h i s s t a g e .

P l a t o i n s i s t s , for example, i n t h e s t r a igh t fo rward n a r r a t i v e s t y l e of

poet ry , i n which t h e r e is no i m i t a t i o n of t h e words o r vo ices o f o t h e r s .

T h i s is because t h e Guardians a r e n o t t o l e a r n any art of imitation, f o r

t h a t would n o t be i n hamony w i t h t h e s ing leness of func t ion which runs

throughout t h e S t a t e (III 395)- Also, t h e melodies/hymns must be l inked

t o a rhythm which is a p p r o p r i a t e t o a l i f e of courage and se l f -con t ro l ,

be i n harmony with t h e n a t u r e of t h e good individual , and express

s t e a d f a s t endurance i n a l 1 a c t i o n s and peaceful s o b r i e t y i n a l 1

r e l a x a t i o n s . P la to exp la ins i n III 401:

"Hence ... t h e d e c i s i v e importance of education

i n poet ry and music: rhythm and harmony s i n k

deep i n t o t h e recesses of t h e s o u l and t ake t h e

s t r o n g e s t hold the re , b r ing ing t h a t grace of

body and mind which is only t o be found i n one

who is brought up i n t h e r i g h t way." El231

I n t h e teaching of r e l i g i o n (moral and r e l i g i o u s i n s t r u c t i o n ) i n

its simple form, a l 1 s t o r i e s , myths, s c r i p t u r e s and poems must speak of

a god a s 'a being of e n t i r e s i m p l i c i t y ' , t h e author of good and only of

good, and t h e source of Truth i n both word and deed, incapable of both

change and deception (II 382) . Like t h e gods, i s not t h e good man, t h e

b r a v e s t and w i s e s t , l e a s t d i s t u r b e d by e x t e r n a l in f luences (II 379)?

Therefore, a l 1 w r i t i n g s t h a t make dea th seem a th ing t o be larnented rnust

be banned from t h e curriculum. P l a t o ' s s tuden t s must l e a r n t o love the

d i v i n e v i r t u e s which they must themselves acquire.

The a i m of a hea l thy development of body and emotions ( t h e

s p i r i t u a l expression o r f e e l i n g s ) is e f f e c t e d , says P la to , by gymnastics

and music- The aim of phys ica l t r a i n i n g i s t o permit t h e sou1 t o do i ts

part unhindered. A phys ica l c u l t u r e m a k e s for good h e a l t h . P l a t o

emphasized t h a t only a 'good' sou l , by i t s own excel lence alone, can

b r i n g about t h e exce l l ence of t h e body, bu t not vice-versa. The

P l a t o n i c s tuden t cornes t o understand why s /he must keep f i t . The r e a l

w o r k is on t h e improvement of t h e s o u l (111 410). S impl ic i ty is once

more t h e key, e s p e c i a l l y i n a s t r i c t l y vegetar ian d i e t , l i k e t h e

Orphic 's and Pythagorean's.

Mere a t h l e t i c s and gymnastics make an ind iv idua l too rough and

quick-terripered. How can w e f i n d a g e n t l e na tu re which a l s o has g r e a t

courage? P l a t o ' s answer t o t h i s ques t ion is through music. I n

'musike', s i m p l i c i t y makes f o r s e l f - c o n t r o l . P la to w r i t e s t h a t it i s

through music t h a t t h e s o u l l e a r n s harmony and rhythm as w e l l as a

d i s p o s i t i o n t o j u s t i c e . Music i s t h e r e f o r e a v i t a l p a r t of t h e

curriculum because it n o t only b r i n g s refinement of f e e l i n g and

c h a r a c t e r (2nd aspec t of t h e s o u l ) , b u t i t a l s o preserves and r e s t o r e s

h e a l t h ( t o t h e lowest a s p e c t o f t h e s o u l inf luenced by physica l

e x c e s s e s ) . Like Pythagoras, P l a t o sugges t s t h a t some d i s e a s e s of the

mind can be healed through music. W i l l Durant wri tes: "The unconscious

sources of human thought a r e touched and soothed by such methods...."

[124] Too much music, however, s a y s P la to , l eads one t o be melted and

s o f t beyond what i s good. Thus, t h e two, gymnastics and music, must be

combined t o b r i n g f o r t h a proper ba lance wi th in t h i s a s p e c t of t h e s o u l

- g e n t l e , y e t courageous and s p i r i t e d .

Durant w r i t e s t h a t by t h e complet ion of t h i s s t a g e , minds, now

f r e e l y growing and bodies, now s t r o n g by s p o r t and outdoor l i f e , "have a

firm psychologica l and p h y s i o l o g i c a l base broad enough f o r every

p o s s i b i l i t y and every davelopment." [125] G r u b e e x p l a i n s t h a t a t t h i s

s t age , t h e whole of P l a t o ' s e d u c a t i o n a l system, s o f a r desc r ibed , "aims

a t implant ing i n the young r i g h t h a b i t s and ways of th ink ing , t h a t is

' r i g h t b e l i e f s ' , f o r t h e v i r t u e s o f t h e ( a u x i l i a r y ) gua rd ians s imply

c o n s i s t i n t h e i r a b i l i t y t o hold on t o t h e s e b e l i e f s i n s p i t e of

temptat ion, throughout I i f e (412e). The h e a l t h of t h e s t a t e a s a whole

depends upon t h e r i g h t educat ion o f t h e guardians, and w e must beware of

too f requent innovat ions . " [126]

This f i r s t s t age of e d u c a t i o n a l t r a i n i n g i s followed, a t 17/18 t o

2 0 yea r s o l d , by a t e s t i n g p e r i o d (III 4 1 4 ) t o s e e what t h e s t u d e n t s

have l e a r n e d i n a l 1 t h e yea r s of e q u a l educat ion. This t e s t i n g invo lves

an i n t e n s i v e course i n p h y s i c a l and m i l i t a r y t r a i n i n g . What r e s u l t s

f r o m t h i s is a r u t h l e s s weeding o u t , what Durant d e s c r i b e s a s t h e 'Great

Zliminat ion ' . As Pla to writes, t h e r e s h a l l be t o i l s , p a i n s and

c o n f l i c t s p resc r ibed f o r them and, a s i n t e r p r e t e d by Durant, every t y p e

of a b i l i t y w i f l be given t h e o p p o r t u n i t y t o be revealed, a s wel l a s

every kind of s t u p i d i t y , which w i l l be brought ou t i n t o t h e Light .

Those s t u d e n t s who do not succeed w i l l s t e p out of t h e educa t iona l

t r a i n i n g t o become Producers and Craftsmen. Those who p a s s t h i s first

t e s t i n g p e r i o d w i l l be i n i t i a t e d i n t o t h e next phase and w i l l r e c e i v e

ten more y e a r s of educat ion and t r a i n i n g , i n body, mind and c h a r a c t e r

(h ighe r educat ion) . As P l a t o w r i t e s (III 411) :

'If we find one b e a r i n g himself well i n a l 1

t h e s e t r i a l s and r e s i s t i n g eve ry enchantment,

a t r u e guardian of himself , preserving always

t h a t p e r f e c t rhythm and harmony of being which

h e has acqui red from h i s t r a i n i n g i n music and

poetry, such a one w i l l be o f t h e g r e a t e s t

s e r v i c e t o t h e commonwealth as w e l l a s t o

himself ." [127]

The s u c c e s s f u l candidates w i l l , by now, demonstrate t h e a p p r o p r i a t e

q u a l i t i e s of a phi losophic s o u l - memory, i n t e l l i g e n c e , goodheartedness,

grace, courage, moderation and above a l l , a love o f t r u t h . The

s t u d e n t s , a t t h i s point however, do n o t have o r exper ience within what

P l a t o c a l l s T r u e Knowledge o r Wisdom. The i n t e l l e c t is t r a i n e d only i n

' p r a c t i c a l ' science and cannot reach beyond it. P l a t o exp la ins (III

402) :

" . . . w e and t h e s e Guardians w e a r e t o bring

up w i l l never be f u l l y c u l t i v a t e d u n t i l w e can

recognize t h e e s s e n t i a l Forms of temperance,

courage, l i b e r a l i t y , high-mindedness, and a l 1

o t h e r kindred q u a l i t i e s , and a l s o their

oppos i t e s .... W e must be able to d i s c e r n t h e

presence of t h e s e Forms themselves and also of

t h e i r images i n anything t h a t conta ins thern...

t o recognize either, t h e same ski11 and

p r a c t i c e are required. . . . " [128]

Thus, t h e next s t a g e atternpts t o c u l t i v a t e t h e mind more fully, using

t h e reason i n s tudy*

3. Hiqher Education of the Candidate: Purification of the Body, Ehotions

and U n d baclinq to the Second Initiation

A. Introduction: A Rrthaaorean Hodel

I f t h e eaxly educat ion is sound, t h e s u c c e s s f u l s t u d e n t will,

according t o P l a t o ' s scheme, move i n t o t h e next and h igher s t a g e of

educat ion , which focuses on t h e development of i n t e l l e c t u a l a c t i v i t y .

According t o P la to , the power of see ing, that is, t h e f a c u l t y of

knowledge o r the ins t rument by which one may l e a r n t h e t r u t h , is a l r e a d y

i n h e r e n t within t h e soul of everyone. The eye of t h e soul , however, is

t u r n e d i n t h e wrong d i r e c t i o n and t h e r e f o r e is unable t o see. As

prev ious ly explained, P l a t o ' s educa t ive a r t aims at mending t h i s d e f e c t ,

wheeling round t h i s f a c u l t y o r ins t rument , toge the r w i t h t h e whole s o u l

which conta ins it, away from t h e pe r i sh ing , ever-changing visible 'world

of becoming' " u n t i l i ts eye can bear to contemplate r e a l i t y and t h a t

supreme splendour which w e have c a l l e d t h e Good" [ 1 2 9 ] o r the 'world of

Seing' . Guthrie exp la ins t h a t the Supreme Cosmic Good, that 'd ivine and

o rde r ly ' on which i n d i v i d u a l j u s t i c e / r ighteousness depends and which,

by knowing it, makes t h e philosopher h i d h e r s e l f divine and wise as f a r

as an ind iv idua l may, "demands fo r i ts understanding an i n t e n s i v e

i n t e l l e c t u a l program extending oves many years." [130] P l a t o thus

ou t l i ned a higher educational path of true philosophy which l e ads t o

wisdom, a s teep ascent up the mount, as he desc r ibes it , u n t i l a v i s i on

of Goodness i s a t ta ined. Pla to wr i t e s ( V ï I 517):

"In the world of knowledge, t h e l a s t th ing t o

be perceived and only with g r e a t d i f f i c u l t y i s

t he e s s e n t i a l Form of Goodness. Once it i s

perceived, t h e conclusion must fol low tha t , f o r

a l 1 things, t h i s i s t h e cause of whatever is

r i g h t and good; i n t h e v i s i b l e world i t gives

b i r t h t o l i g h t and t o t he l o r d of l i g h t , while

i t is i t s e l f sovereign i n t h e i n t e l l i g i b l e world

and the parent of i n t e l l i g e n c e and t r u t h .

Without having had a v i s i on of t h i s Form no one

can a c t with wisdom, e i t h e r i n h i s own l i f e o r

i n matters of s t a t e . " [131]

P l a t o ' s p resc r ip t ion fo r t he preparat ion of t h i s ascent i s a s e r i e s of

sc iences o r s tud ies , each of which is marked by i t s power of tu rn ing the

focus of t he s o u l ' s eye o r a t t e n t i o n with t h e mate r ia l world of forms,

experienced i n the v i s i b l e world by t he senses , t o ob j ec t s o r Forms of

pure thought. The philosophic i n t e l l i gence , wr i t es Pla to , can be raîsed

t o a po in t where theze is both a contemplation and comprehension

(pe r f ec t v i s ion) of t h i s e s s e n t i a l Form o r na tu re of Goodness i t s e l f .

The t r u e purpose of the se sc iences or s t ud i e s , s t r e s s e s P la to ( V I 1 5271,

is knowledge - "knowledge ... of what e t e r n a l l y e x i s t s , not of anything

t h a t cornes t o be t h i s o r t h a t a t some time and ceases to be." [132]

What exac t ly were t h e sc iences / s tud ies t h a t P la to prescr ibed? And

from what source d id Plato de r ive t h i s vision?

As explained above, some of t h e f e a t u r e s of P l a t o ' s Academy were

modelled on t h e Pythagorean Mystery School. According t o Hall,

knowledge was defined by Pythagoras a s t h e f r u i t of mental accumulation,

obtained p r i nc ipa l l y through observation. Wisdom, however, was " the

understanding of the source o r cause of al1 th ings , and t h i s could be

secured only by r a i s i ng t h e i n t e l l e c t t o a po in t where it i n t u i t i v e l y

cognized t he i n v i s i b l e manifesting outwardly through t h e v i s i b l e , and

thus became capable of bringing i t s e l f en rapport with t h e s p i r i t of

th ings r a the r than with t h e i r forms. The u l t ima t e source t h a t wisdom

couid cognizc was t h e Monad, t h e rnysterious permanent atom of t h e

Pythagoreans." [133j Pythagoras s t r e s s e d t h a t t a a t t a i n a r a t i o n a l

understanding of God, man o r Nature, a s tudy of mathematics (numbers,

a r i t hme t i c and geornetry), music and astronomy was e s s e n t i a l . P la to , i n

t h e foo t s teps of Pythagoras, a l s o demanded t h e s e same sub jec t s and

i n s i s t e d t h a t a l 1 of h i s s t u d e n t s be acqua in ted with them, a s revealed

i n Chapter XXVZ: of h i s Republic. Cornford w r i t e s (VI1 521) :

"The Pythagorean Archytas, P l a t o ' s contemporary,

enurnerates a s sister sub jects (mathemata)

geometry, a r i thmet i c , astronomy and music.

P la to adopts t h e s e four , adding s o l i d geometry.

These sc iences are h e r e d e s c r i b e d and c r i t i c i z e d

with respect t o t h e i r power o f tu rn ing the s o u l ' s

eye £rom t h e m a t e r i a l world t o o b j e c t s o f pu re

thought. They are the o n l y d i s c i p l i n e s

recognized by P l a t o as s c i e n c e s i n t h e proper

sense, y i e ld ing a p r i o r i c e r t a i n knowledge o f

h u t a b l e and e t e r n a l o b j e c t s and t r u t h s . For

him t h e r e could be no ' n a t u r a l science ' , no

exact knowledge of p e r i s h a b l e and ever-changing

sens ib le th ings . " [ 1 3 4 ]

Before w e examine the d e t a i l s of t h e s e s t u d i e s , l e t u s f i r s t t ake

a good look a t Pythagoras' co re cu r r i cu lum as w e know it , s i n c e i t had

such a major inf luence upon t h e v i s i o n of what P l a t o deerned appropr i a t e

f o r h ighe r education. This w i l l a l s o assist t h e reader t o g a i n a deeper

understanding and apprec ia t ion of P l a t o ' s i n t e n t i o n and what was perhaps

r e s i d i n g wi th in h i s mind when he p r e s c r i b e d each of h i s s c i e n c e s .

P la to , p o s s i b l y because of t h e secret o a t h he took as an i n i t i a t e , d i d

n o t go i n t o t h e more e s o t e r i c n a t u r e o f t h e s e s t u d i e s . Th i s , however,

can be i n f e r r e d from t h e philosophy behind t h e core curr iculum of t h e

Pythagorean Mystery School, which, a s expla ined , very much inf luenced

Plato's scheme of higher educat ion .

a. The Cora Curriculum of the Pythagorean l4ysw School

and Its Relationship w i t h t&e Orphie Teachhcp/~aws:

A Foumüation for P l a t o

(ia) The ~ t u d y of m r : !i!he -hic Law of

Schuré explains t h a t Pythagoras pe rce ived t h e universe a s a l i v i n g

be ing animated by a g r e a t Soul and p e m e a t e d with I n t e l l i g e n c e , The

human sou1 was perceived as a p a r t of the g r e a t Soul o f t h e world; a

spa rk of t h e Divine S p i r i t ; an i m o r t a l monad.

A t t h e h e a r t of a l 1 that was studied was t h e b e l i e f t h a t bath man

and t h e u n i v e r s e were made i n t h e image of God and i f both were made i n

t h e same image, then an understanding of man pred ica ted a knowledge o f

t h e u n i v e r s e and v i c e ve r sa . The s tudents o f Pythagoras w e r e taught

t h a t t h e r e was a cons tan t i n t e r p l a y between what was c a l l e d t h e Grand

M a n ( t h e un ive r se o r macrocosm) and man ( t h e l i t t l e un ive r se o r

microcosm) . F r o s t Jr. w r i t e s t h a t t h e Pythagoreans w e r e convinced t h a t the

un ive r se , i n c l u d i n g man, was a c losed system which could be understood

i f one understood t h e r e l a t i o n s o f the p a r t s . These r e l a t i o n s , they

claimed, cou ld be expressed i n terms of number. They w e r e convinced

t h a t i f one could p e n e t r a t e the s e c r e t s of numbers, one would then know

t h e secrets o f t h e un ive r se a s w e l l a s t h e d e s t i n y of man. This l e d t o

a c a r e f u l study and a n a l y s i s of numbers i n an e f f o r t to p r e d i c t man's

f u t u r e . The Science of Numbers, w r i t e s DE. Juno Jordan, a modern-day

Pythagorean numerologist , "dea ls with t h e l i v i n g f o r c e of t h e d i v i n e

f a c u l t i e s i n a c t i o n i n man and i n the Universe" (1351 as welf as i n man

i n r e l a t i o n t o t h e Universe. I n o the r words, t h e na tu re of t h e un ive r se

was such t h a t man's f a t e could be deterxnined. And t h e secrets of t h i s

f a t e a r e locked wi th in numbers which, i f one understands t h e i r rneaning,

cou ld be unlocked. Consequently, i n order t o know what w i l l happen t o

man, one must comprehend f u l l y t h e language of numbers. The

Pythagoreans, according t o Fros t Jr., devoted most of t h a i r ene rg ies t o

t h i s e f f o r t .

Pythagoras be l i eved t h a t number was the ' s t u f f ' which phi losophers

w e r e s eek ing . H e was convinced t h a t numbers were r e a l e n t i t i e s and

t a u g h t t h a t t h e whole univexse was b u i l t of numbers. I t was h i s b e l i e f

that Divine Law is d e f i n e d and accura te and t h e r e f o r e could be computed

and f i g u r e d wi th mathematical p rec i s ion , and s o he developed a most

compl ica ted system of numbers i n an e f f o r t to show how every th ing i n t h e

u n i v e r s e (macrocosm and microcosm) was a c t u a l l y made of numbers . D r . Jordan e x p l a i n s t o his readers:

"Pythagoras taught his s tuden t s an e x a c t

mathematical p rec i s ion . 'The p r i n c i p l e s

governing t h e numbers w e x e understood t o be

the p r i n c i p l e s of real existence; t h e elements

of numbers w e r e t h e elements of r e a l i t i e s . '

H i s instructions were given according t o the

law of mathematics and this relationship of

numbers to experience is t h e d i v i n e l a w , t h e

foundation of t h e modern system of a n a l y s i s

c a l l e d Numerology. " [136]

Pythagoras t a u g h t t h a t the p o i n t o r d o t symbolized t h e power o f

the number 1; a l i n e , t h e power of t h e rider 2; t h e s u r f a c e , t h e

power of t h e number 3; and a s o l i d , t h e power o f t h e number 4 .

T h i s i s r e p r e s e n t e d d i a g r a m a t i c a l l y a s fo l lows:

1

0

d o t

T h e ho ly T e t r a k t y s was a t r i a n g u l a r number made up o f t h e f i r s t

f o u r nurnbers: I + 2 + 3 + 4 = 10, t h e p e r f e c t number t h a t w a s gene ra t ed

by t h e Monad. It w a s conce ived as g e n e r a t i n g , w r i t e s Giorg io de

S a n t i l l a n a , a l 1 t h e o t h e r combina t ions o f number and f i g u r e s which made

up t h e kosmos.

T h e new u n i t 10 was c o n s i d e r e d by t h e Pythagoreans t o be t h e g r e a t

number o f a l 1 t h i n g s , t h a t is, t h e a r c h e t y p e of t h e un iverse . Theon o f

Srnyrna d e c l a r e d " t h a t t h e t e n d o t s , o r t e t r a k t y s of Pythagoras, w a s a

symbol of t h e g r e a t e s t impor tance , for t o t h e d i s c e r n i n g mind i t

r e v e a l e d t h e mys te ry o f u n i v e r s a l n a t u r e . " 11371

Pythagoras a l s o made a s i g n i f i c a n t c o n t r i b u t i o n t o t h e s c i e n c e o f

mathematics and geometry, s p e a k i n g of numbers as shapes, squa re s and

cubes , as oblong numbers, t r i a n g u l a r numbers, pyramidal numbers and s o

on. I t i s t o Py thagoras t h a t we a t t r i b u t e t h e basic t r u t h t h a t ' t h e

s q u a r e on t h e hypotenuse o f a r i g h t - a n g l e d t r i a n g l e equa l s t h e sum o f

t h e squa re s on t h e o t h e r two s i d e s ' . Py thagoras , based on h i s knowledge

of rnathematics, t hough t o f t h e world a s a tornic and of bodies b u i l t up o f

molecules composed o f a toms a r r a n g e d i n v a r i o u s shapes.

Bertrand Russell wr i t es of t h e Pythagorean i n f l uence of geornetry:

"The inf luence of geometry upon philosophy and

s c i e n t i f i c method has been profound ...- It thus

appeared t o be pos s ib l e t o d iscover t h ings

about t he ac tua l world by f i r s t no t i c i ng what i s

se l f -evident and then us ing deduction. This view

influenced Plato.. . ." [138]

Russell explains t h a t mathematics dea l s with t h e b e l i e f i n e t e r n a l

and exact t r u th , a s well a s i n a super-sensible i n t e l l i g i b l e world.

Geometry dea l s with exact shapes. However, i n a c t u a l phys ica l form, no

s ens ib l e ob jec t is exact ly c i r c u l a r . This suggests , w r i t e s Russel l ,

t h a t a l 1 exact reasoning app l i e s t o t h e i d e a l and no t t o s e n s i b l e

ob jec t s . I t is thus natura l , he says , t o argue t h a t "thought is noble r

than sense, and the ob jec t s of thought more r e a l than those of sense-

perception." [139]

Russell a l s o explains, i n re fe rence t o Pythagoras, t h a t "Mystical

doc t r ines a s t o t he r e l a t i on o f time t o e t e r n i t y a r e a l s o r e in fo r ced by

pure mathematics, f o r mathematical ob j ec t s , such a s numbers, i f t e a l a t

a l l , a r e e t e r n a l and not i n time. Such e t e r n a l o b j e c t s can be conceived

a s God's thoughts. Hence P l a t o ' s doc t r i ne t h a t God is a

geometer ...." [140]

( i ia ) The Study of Music: The Orphic Law of U n y

As mentioned previously, Pythagdras was very much in f luenced by

t h e Orphic doc t r ine t h a t music possesses a magical i n f l uence over t h e

s o u . Pythagoras took t h i s d o c t r i n e to h e a r t and brought i t t o greater

'proportions' a s a r e s u l t of h i s contemplations t h a t perhaps, i n t h e

p r i n c i p l e of l i f e i t s e l f , i n the souï of man and with in un ive r s a l

nature , were s p e c i f i c chords t h a t manifes t harmonious sound.

Pythagoras, like the Orphics, t augh t h i s s t uden t s t h a t t h e sou1 is

o r con ta ins an 'hannonia', meaning bo th " the o rde r l y adjustment o f p a r t s

i n a complex fabr ic , and, i n p a r t i d a r , the tuning of a musical

instrument." El411 With t h i s understanding and knowledge, Pythagoras

proceeeded t o do research i n t o sound and made h i s one phys ica l d iscovery

t h a t became t he s t a r t i n g po in t of mathematical physics. H e d iscovered

t h a t t h e concordant i n t e r v a l s of t h e musical s c a l e s could be expressed

i n terms of simple r a t i o s . Through the use of a moveable bridge, he

changed t h e l eng th of s t r i n g s on a monochord, only t o f i n d t h a t t h e

r a t i o of t he octave is 1:2; of the four th , 4:3; of t h e fifth, 3:S.

These f i x e d i n t e r v a l s w e r e common t o a l 1 Greek s c a l e s . The numbers,

thus , which occurred i n t h e s e r a t i o s a r e 1, 2, 3 and 4 whose sum is 10,

t h e p e r f e c t number, which Pythagoras c a l l e d (as a l r e a d y d iscussed) t h e

Divine Ungenerated Te t rak tys - "The source having t h e roo t s of ever-

f lowing n a t u r e - a symbol o f t h e Higher Unity wherein t h e One is

unfolded." El421 The theory t h a t ' A l 1 t h i n g s a r e numbers' was born.

If mean propor t ions wece d i scovered t o s p r i n g f r o m musical theory ,

could t h i s p r i n c i p l e no t a l s o be found t o under l i e t h e whole universe?

The Pythagorean Ph i lo laus o f Tarentum, wrote:

"This is how it is wi th Nature and Harmony:

t h e Seing o f t h i n g s is e t e r n a l , and Nature

i t s e l f r equ i re s d i v i n e and n o t human

i n t e l l i g e n c e ; moreover, it would be impossible

f o r any e x i s t i n g t h i n g t o be even recognized

by us i f t h e r e d i d n o t e x i s t t h e b a s i c Being

of t h e th ings f r o m which t h e universe was

composed, namely b o t h t h e Limit ing and t h e

Non-Limited. But s i n c e t h e s e Elements e x i s t

a s un l ike and u n r e l a t e d , it would c l e a r l y be

impossible f o r a u n i v e r s e t o be c rea ted with

them unless a harmony was added, i n which way

t h i s hamony did corne i n t o being. Now t h e

t h i n g s which w e r e l i k e and r e l a t e d needed no

hamony; bu t t h e t h i n g s which were u n l i k e and

unre la t ed and unequal ly ar ranged need t h e

f a s t en ing of t h e at tunement, through which

they are d e s t i n e d t o endure i n t h e o r d e r ...." [143]

Thus, t h e mean propor t ions o r 'geometric harmonies' a r e " the

a c t u a l bond o r fastening which holds t o g e t h e r the d i s p a r a t e o r u n r e l a t e d

elements of r e a l i t y and w e l d s them i n t o a whole. Al1 of Pythagorean and

P l a t o n i c phys ics rests on t h a t c e r t a i n t y . " (1441

Pythagoras app l i ed h i s newly-found law of harmonic i n t e r v a l s t o

a l 1 the phenomena of Nature, c l a ims Hal l , demonstrat ing t h e harmonic

r e l a t i o n s h i p o f t h e p lane t s , c o n s t e l l a t i o n s and elements t o each other.

A f t e r d iscover ing t h e s e harmonic r a t i o s , Pythagoras:

'gradually i n i t i a t e d his d i s c i p l e s i n t o t h i s ,

the supreme arcanum of his Mysteries , H e

d iv ided t h e mul t i tud inous p a r t s of c r e a t i o n

i n t o a v a s t nrmnbe~ o f p l anes o r spheres, t o

each of which he a s s igned a tone, a harmonic

i n t e rva l , a number, a name, a color , and a

form. H e then proceeded t o prove the accuracy

of hîs deductions by demonstrating them upon

the d i f f e r e n t planes of i n t e l l i gence and

substance ranging from the most a b s t r a c t l o g i c a l

premise t o t h e most concrete geometrical so l i d .

From the common agreement of these d i v e r s i f i e d

methods of proof he es tabl ished the i nd i spu tab l e

exis tence of c e r t a i n natural laws." [14S]

(iib) X u s i c as a T h e r a p s u t i c Tool: The Orphic Law of Hanaony

and Ecrpilibrium

Pythagoras recognized the profound e f f e c t of music upon the senses

and emotions and, as a r e s u l t , developed a 'musical medicine' t h a t

influenced both t h e mind and body. While i nves t i ga t i ng t h e therapeut ic

value of harmonies, claims Hall, Pythagoras discovered t h a t the seven

keys of t he G r e e k system of music could enhance o r a l l e v i a t e various

emotions. Thus, through the use of spec i a l l y prepared musical

compositions which w e r e played before the sufferers, Pythagoras cured

many ailments of t he body, sou l and s p i r i t .

Iamblichus descr ibes t he therapeutic music of Pythagoras as

follows :

"And t he re a r e ce r t a in melodies devissd a s

remedies aga ins t t he passions of the sou l ,

and a l s o aga ins t despondency and lamentation,

which Pythagoras invented as th ings t h a t

a f ford the g r e a t e s t ass is tance i n these maladies. And again, he q l o y e d o ther

melodies aga ins t rage and anger, and against

every abe r r a t i on of the soul. There is a l s o

another kind of modulation invented a s a

remedy a g a i n s t desi res ." (1461

Plato w a s deeply influenced by t h i s doctr ine , writes Hall , when h e

s a i d t h a t music was intended not only t o c r e a t e chee r fu l and agreeable

emotions, b u t more iniportantly, i t should i ncu l ca t e a love of al1 that

is noble and a hatred of a l 1 t h a t is mean (III 401), and t h a t melody and

rhythm could deeply in f luence one's innemost f e e l i n g s i n a most

bene f i c i a l way. H e a l s o believed t h a t music which ennobled t h e mind was

f a r super ior t o that which merely appealed t o t he senses .

(iii) The S b d y of Astroncmy (!Che Gods): The =sic of the Sphares

Pythagoras, l i k e t h e Orphics before him, b e l i e v e d t h a t a l 1 t h e

heavenly bodies were a l i v e and t h a t t h e forms of t h e p l a n e t s and s t a r s

w e r e merely bodies t h a t encased souls , minds and s p i r i t s i n some manner.

Thus, t h e v i s i b l e human form is bu t t h e encasing v e h i c l e f o r an

i n v i s i b l e s p i r i t u a l organism, which is, i n r e a l i t y , t h e conscious

i n d i v i d u a l . The p l a n e t s were regarded by Pythagoras as magnif icent

d e i t i e s worthy of t h e a d o r a t i o n and r e spec t of man. A l 1 t h e s e d e i t i e s ,

however, w e r e considered by him t o be subservient t o t h e One F i r s t Cause

wi th in whom they a l 1 e x i s t e d temporari ly, a s m o r t a l i t y exists i n t h e

mids t of k o r t a l i t y .

Although the Babylonians knew t h e p lane t s w e l l and w e r e extremely

a c c u r a t e i n computing t h e i r pos i t ions , it was t h e Pythagoreans who

invented t h e astronomical systems of t h e world a s w e understand it.

They thought of o r b i t s a s c e l e s t i a l spheres and imagined them t o be

c i r c u l a r l i k e the rest o f t h e heavenly motions. These o r b i t s were

proper motions £rom w e s t t o e a s t . The moving stars w e r e cons idered t o

be p l a n e t s o r 'wanderersf and t h e d i f f e r e n t speeds sugges ted d i f f e r e n t

d i s t a n c e s , with Mercury c l o s e s t t o t h e center and Sa tu rn f a r t h e s t o f f .

The y e a r l y period of t h e Sun placed i t between Venus and Mars.

The cosmos was perce ived by Pythagoras t o be an ordered system

t h a t "could be expressed i n numerical r a t i o s and w h i c h h a d p a r t l y

revealed i t s e l f i n t h e connection between the l e n g t h of v i b r a t i n g

s t r i n g s and t h e i r no tes . The d i f f e r e n t r a d i i of p l a n e t a r y spheres must

then have harmonic r a t i o s ; they become comparable t o t h e l e n g t h s of t h e

s t r i n g , and t h e angular v e l o c i t i e s t o t h e f r equenc ies o f v i b r a t i o n .

Thus was born the idea of t h e 'music of t h e spheres . ' The' ones t h a t

revolve f a s t e r give a h i g h e r note than t h e slow ones, and al1 make up a

harmony." 11471 In o t h e r words, music, t o Pythagoras, s tood f o r a n i n t r i n s i c union of logos , melody and motion, w r i t e s S a n t i l l a n a .

Ha l l explains t h a t Pythagoras conceived t h e un ive r se t o be a n

immense monochord, wi th i t s s i n g l e string connected t o a b s o l u t e s p i r i t

at i ts upper end and t o a b s o l u t e matter at i ts lower end - a cord

s t r e t c h e d , he says, between heaven and e a r t h , between t h e sphere of t h e

f i x e d stars and below t o t h e surface of t h e physical e a r t h . Counting

outwards from t h e c e n t e r , Pythagoras d iv ided t h e u n i v e r s e as fo l lows:

The e lementa l sphere, composed of the four elements f i r e , a i r , water and

earth; t h e s i d e r e a l sphere (middle sphere) , which con ta ined t h e o r b i t s

of t h e seven then-known p l a n e t s - Earth, Mercury, Venus, Sun, Mars,

J u p i t e r and Saturn, and t h e c e l e s t i a l sphexe of the f i x e d s t a r s , t h e

dwel l ing place of t h e irctraortals which extended upward toward t h e

subs tance of Deity. These spheres were s t a t e s of being. The

h y p o t h e t i c a l cord of Pythagoras ex tends through t h e o r b i t s of a l 1 t h e

p lane t s , and t h e f r e t s a r e c r e a t e d by t h e o r b i t a l circles, which break

t h e cord into a series o f p a r t s which have r a t i o s t o t h e e n t i r e l e n g t h

of the t h r e a d and t o each o t h e r . Ha l l , i n h i s book e n t i t l e d The Therapeut ic Value of Music Inc lud ing t h e Philosophy of Music, exp la ins :

"The i n t e r v a l s between t h e o r b i t s of t h e

p l a n e t s a r e r ep resen ted as tones and semitones

o r a combination t h e r e o f . The Pythagoreans

taught t h a t t h e u n i v e r s a l harmony r e s u l t e d

from t h e consonances o f t h e s e i n t e r v a l s . The

p lane t s themselves did n o t a c t u a l l y g i v e

f o r t h sounds, r a t h e r t h e i r motion a g i t a t e d

t h e v i t a l substance o f space which r e v e r b e r a t e d

according t o t h e q u a l i t i e s of t h e s e v e r a l

i n t e r v a l s . As t h e t u n i n g fo rk when s t r u c k w i l l

convey its v i b r a t i o n s t o another fo rk wi th t h e

same p i t ch , t h e u n i v e r s a l tones and semitones

comunica te t h e i r a g i t a t i o n from one sphere o f

substance t o ano the r , so t h a t t h e va r ious

atmospheres of t h e world a r e c o n s t a n t l y v i b r a n t

with combinations of u n i v e r s a l sound." (1481

Hal l a l s o provides us wi th a f u l l e r meaning of t h e 'music of t h e

spheres ' :

"The 'music o f t h e sphe res f i s t h e song o f

space, a sublime s t a t e m e n t of t h e joy of t h e

universe, a l 1 p a r t s o f which u n i t e l i k e t h e

voices of an immense chorus hymning i t s

c r e a t o r . Here a r e t h e gods who dance, who

w r i t e poems on s tones , and s i n g the blossoming

of flowers. Here is a world i n which noth ing

a c t u a l l y is wrong. The song is the re ; t h e

d e f e c t is i n t h e ears of men. The beauty is

the re , b u t t h e r e a r e none s o b l i n d as t h o s e

who w i l l no t see. The motion is t h e r e , b u t

mor ta ls and t h e i r small p r i d e stamp t h e i r w a y

through t h e i r c a r e e r s o b l i v i o u s t o t h e

rhythms f lowing around them and through them." (1491

I t is i n t e r e s t i n g t o n o t e t h a t t h e modern day Eckankar s p i r i t u a l

movement trains its fo l lowers t o hear t h e u n i v e r s a l sound 'Hu' i n t h e

f o m of s i l e n t meditation. An e a r l i e r t r a d i t i o n of t h e Sant Mat

S p i r i t u a l Path speaks of t h e sound i n t h e s i l ence which they c a l 1 'The

Sound Currentr o r 'Life-Streamf .

B. The Cors Carridm of Plato's Schaœ of Hi- Edpcation

Keeping i n mind t h e philosophy behind t he Pythagorean curriculum

of mathematics (numbers, a r i thmet ic and geometry) , music and astronomy,

one w i l l b e t t e r be ab le t o apprecia te and understand P l a t o ' s choice of

these same sub jec t s a s w e l l a s t he one he added, Stereometry. Aiso keep

i n mind t h a t each of t h e following sciences o r s t u d i e s t h a t Pla to

prescr ibed prepared the candidate fox h i s /he r s t e e p a scen t up t he mount

and was chosen by its power t o turn t he soul £rom t h e f l e e t i n g t o t he

r ea l . The Orphic and Pythagorean p r inc ip le of Unity i s t h e key.

The f i r s t of P l a to ' s sciences emphasized is t h e Pythagorean study

of Number o r Calculation, because it natuzal ly l e ads t o d i sc r imina t ion

and r e f l e c t i o n , drawing t h e soul toward higher r e a l i t y by discovering

t he un iversa l concepts i n our sense-experience ( V I 1 523c). Pla to ' s

philosophic s tudents must know mathematics, not a s we do, expla ins

Rauch, "where we perform c e r t a i n procedures mechanically, b i s ec t i ng

angles o r using numbers without knowledge of t he p r i n c i p l e s involved,

but on t he level. . .where t h e nature of number is known by our reason. In

t h i s way, t h e soul is l e ad upwards t o s tudy higher and still higher

p r inc ip les , leading t o a knowledge of the e t e r n a l , t h e Sun

i t s e l f . " {1SO] Mathematics thus helps one t o g e t ou t of t h e sensory

world into t h e world of thought. For Plato, "Nothing i n Arithmetic is a

s i n g l e whole, apprehensible by i t s e l f : every number r e q u i r e s o the r

numbers t o be grasped and thought of, o r e l s e it i s q u i t e meaningless ... t h e sc ience of numbers, i f r i g h t l y presented, p o s i t i v e l y fo rces t he mind

t o compare, r e f l e c t , and discriminate, and so t ake the f i r s t s t e p s on

t h e road t o t a t h . " [151] The study of numbers, exp l a in s Guthrie, leads

t h e phi losophic mind on t o reason about pure numbers (Forms) r a t he r than

co l l e c t i ons of v i s i b l e and t ang ib le ob jec t s . Plators science of n u b e r s

"teaches u s a meaning of un i t y and p lu r a l i t y . I t teaches u s how a l 1

these qualities, though a p l u r a l i t y i n so far as they appear i n many

phenornena, a r e ye t i n a sense one, (523b-525b) and t h u s he lp us t o reach

t he t ru th ." 11521

The next science i n P la to ' s s e r i e s is, a s the Pythagoreans would

express, numbers i n two dimensions of space, o r geometry. The proper

ob j ec t of geometry is not bodies at a l l , says G r u b e , but bypothet ica l

pe r f ec t planes, fo r actual matter nowhere exists i n t w o dimensions.

Geometry thus serves as a mental s t imulant , wr i t e s Urwick, t o l e ad us

upwards t o the contemplation of t h e Good. P l a to t r e a t s Geometry, he

says, "as a study pursued merely f o r the sake of know1edge.-.of what i s

r e a l and e t e rna l , not of what is t r a n s i t o r y and p e r i s h a b l e - . . s h a l l dea l

only with l i n e s and f igures a s a b s t r a c t and i d e a l , never confusing these

with any l i n e s o r f igures which our senses can perceive." [1531

The t h i r d of P l a to ' s sc iences , a f t e r Geometry, i s a s c i ence c a l l e d

Stereometry, which dea l s with s p a t i a l r e l a t i o n s i n t h r e e dimensions,

t h a t is, with concepts of s o l i d bodies a t rest.

I n four th p lace is (Pythagorean) Astronomy, which d e a l s with s o l i d

bodies i n motion. Once again, i t is not taught a s w e t each it, a s t he

s tudy of the motions of v i s i b l e objects , t h a t is, t h e s t a r s and plane t s .

I t is Astronorny i n a new sense, a s the study of pure motion among r e a l

so l i d s , v i s i b l e only t o the mind's eye - t h e heavenly bodies are l e f t

alone. Thus, P l a t o ' s study of astronomy is concerned exc lu s ive ly with

"those t r u e revolut ions which r e a l ve loc i ty and r e a l slowriess, e x i s t i n g

i n t r u e number and i n a l 1 t r u e forms, accomplish r e l a t i v e l y t o one

another." 11541 The instrument used fo r t h i s s tudy is thought, not

s i g h t . Cornford wr i t e s t h a t P la to t r e a t s t h e s tudy o f astronomy as a

branch of pure mathematics and h i s primary purpose is no t t o teach

physical sc ience but t o t r a i n t h e mind t o th ink a b s t r a c t l y .

The f i f t h of P l a t o r s sc ience is Hannonics, which i s t r e a t e d ,

w r i t e s Cornford, on t h e same p r i n c i p l e a s astronomy. Hamonics i s a

sc ience of o rder ly movements among audible ob j ec t s . However, pure

Harmonics dea l s not with aud ib le concords but r a t h e r wi th t he pure f o m

of which t he sounds w e hear a r e only the r e f l e c t i o n . P l a to wishes t o

extend t h e Pythagorean science of Hamonics "beyond t h e consonances

exemplified i n a few agreeable combinations of sounds wi th in t h e

acc iden ta l range of our hearing t o a general theory o f 'consonant

numbers. ' " [155] Pla to w r i t e s ( V I X 531) : The Pythagoreans "do not rise

t o t he l e v e l of formulating problems and inqu i r ing which numbers a r e

inheren t ly constant and which a r e not, and f o r what reasons ..- 1 would

r a t h e r c a l 1 i t a 'useful ' study; but useful on ly when pursued a s a means

to t he knowledge of beauty and goodness." [156]

After corrrpleting t h i s 10-year program i n mathematical sc iences , a

f u r t h e r s e l ec t i on is made a t t h e age of 30. The s tuden t must face a

second i n i t i a t o r y test f a r more severe than t h e f i r s t . It is e s p e c i a l l y

s t x i c t , i n t e r p r e t s Grube, because "the course of d i a l e c t i c s which

follows, being a questioning of f i r s t p r inc ip les , i s f r augh t wi th danger

f o r any b u t the most balanced, and many precau t ions must be

taken." [ 1 5 7 ] Urwick wr i tes t h a t t he p o t e n t i a l Rulers must be s e l ec t ed

now by tests " to see whether they a r e r e a l l y a b l e t o d i v e s t themselves

of t h e i r eyes and o the r senses, and whether they a r e f a i t h f u l enough i n

t h e i r love of t r u t h t o be a b l e t o s tand t h e shock of d i scover ing that

a i l t h e i r previous knowledge has been bu t an i l l u s i o n and a sharn. For

Dia l ec t i c is a t e r r i b l e so lven t of a11 accepted b e l i e f s and es t imates :

no youth must be allowed to meddle with it, nor anyone w h o is not f i d y

roo ted i n t h e love of t r u th , and ab le t o s tand f a s t by her whatever t h e

c o s t may be." [158]

Those who a r e unsuccessful w i l l become the A u c i l i a r i e s o r m i l i t a r y

o f f i c e r s of t h e s t a t e .

4 . Hiqher Edmcation o f the Gmdidat4: Trua Philosophy L e a d i n q

to T h i d Initiation

A. Ths Final Purification of the a d

This t h i r d 'degree' i s divided i n t o two pa r t s :

a. Theoretical EdPcational T x U g i n D i a i e c t i c

Ai1 t h e mathematical sc iences s t ud i ed so f a r a r e only t h e

preparatory s t a g e t o the f i n a l 5-year s tudy of D i a l e c t i c (between t h e

ages of 3 0 - 3 5 ) , t h e keystone of P l a t o l s educat ional scheme. This

h ighes t sc ience dea l s with t h e contemplation of t h e r e a l world and t h e

b r i g h t e s t pa r t of it - t h e Absolute Good.

Plato, according t o Cornford, be l i eves t h a t t he weakness inherent

i n t h e mathematical program up t o t h i s po in t i s t h a t t h e var ious

sc iences a r e not ye t seen s y n t h e t i c a l l y as one connected whole. Each is

pursued separa te ly through deductive reasoning. There is no l i n k t o any

abso lu te ly se l f -evident and uncondit ional p r inc ip le . Thus, P l a t o t s

o b j e c t of Dia lec t i c , w r i t e s Cornford, "is t o secure t h i s f i n a l

confirmation and t he synopt ic view of a l 1 mathematical knowledge i n

connexion wi th t he whole o f rea l i ty . " [159j

Dia lec t i c is t h e method of quest ion and answer t h a t P la to

i n h e r i t e d from Socrates; a method that enables the mind t o grasp t h e

un iversa l above and beyond t h e p a r t i c u l a r s . D i a l e c t i c helps to

s t rengthen and develop t h e highest s p i r i t u a l faculty of t h e Sou1 o r

P l a to ' s 'Nous', i n t h a t one rnust 'see' t h e c o m n p rope r t i e s . As Grube

expla ins , t h e r e is a j w p or leap of t h e mind. One 'sees' o r grasps an

i d e a o r Form with t h e 'eyes of the s o u l r . Grube e labora tes :

"We may ca l1 t h i s process i n t u i t i o n ... it w i l l

not corne t o those who have no t followed...

s c i e n t i f i c education. It i s . . . t h e culmination

of i n t e l l e c t u a l research, t h e f l a s h of i n s i g h t

t h a t cornes t o those, and only t o those , who have

made a thorough study of t h e i r sub j ec t . That

seems to be what Pla to meant by Nous, the

supreme knowledge which 1 have c a l l e d

understanding f o r l ack of a b e t t e r word: t he

grasping by t h e mind of the un iversa l above and

beyond the p a r t i c u l a r and with it a knowledge

of u l t imate moral and a e s t h e t i c values , t he

power to think c l e a r l y and l o g i c a l l y and t o s e e

universa l r e l a t i ons i n the phenomenal world,

the f a c u l t y of leaping t o a r i g h t conclusion

based on a f u l l knowledge of the f a c t s

ava i l ab le . " Cl601

Urwick agrees . He descr ibes P l a to ' s D ia l ec t i c as "the unf l inching

p u r s u i t of every r e a l i t y by t he pure exerc i se of Nous, independently of

a l 1 sensuous information, u n t i l the r e a l na tu re of t he Good i s grasped,

and t h e sou1 arrives a t t h e very end of the r e a l l y knowable world...we

end wi th t h e supreme knowledge of the g r ea t cause of a l 1 th ings - t h e

Good, t hus r i s i n g f rom understanding t o wisdom. . . . ,, [ 1611

T h i r d Initiatory Pariod Through P r a c t i d Exparience

So far, a t h e o r e t i c a l education has been provided. Something else

is needed, explains Durant. T h e ru ler- in- t ra in ing must now corne down

from t h e heights of philosophy i n t o t he 'cavet and share i n t h e t o i l s of

a l 1 its pr isoners . P la to writes:

"For after t h a t they must be s e n t down again

i n t o t h a t Cave we spoke of and compelled t o

take m i l i t a r y cormnands and other o f f i c e s

s u i t a b l e t o t h e young, so t h a t they may not

be behind their fel low c i t i z e n s i n experience.

And a t this stage they must once more be

t e s t ed to see whether they w i l l s t and firm

aga ins t al1 séductions. '' [ 1621

Durant expla ins t h a t the s tudents w i l l be t e s t e d by t h i s concre te

world, competing i n business with i n d i v i d u a l i s t s who a r e hard-headed,

grasping and cunning. In t h i s way w i l l they l e a r n £rom t h e book of l i f e

i t s e l f i n the market p lace of s t r i f e . This l a s t and most d i f f i c u l t test

w i l l go on r u t h l e s s l y for 15 years. Some of t h e s tuden ts , though

\pe r fec t ' products, wr i t e s Durant, " w i l l break under t h e pressure , and

be submerged by t h i s l a s t g r e a t wave of c l iminat ion ." [163]

5 , Self -&diration: The Trve Initiate or Philosopher-King

At t h e age of 50, having passed a l 1 t h e t e s t s and overcoming a l 1

tempta t ion - phys ica l , emotional and menta l - t h e s u c c e s s f u l i n i t i a t e s

w i l l now under take t h e f i n a l t a sk :

"They must l i f t up t h e e y e o f t h e s o u l t o gaze

on t h a t which sheds l i g h t on a l 1 th ings ; and

when they have seen t h e Good i t s e l f , t a k e it

a s a p a t t e r n f o r t h e r i g h t o rde r ing of t h e

state and of t h e i n d i v i d u a l , themselves

inc luded. For t h e rest o f t h e i r l i v e s , most of

t h e i r t i m e w i l l be s p e n t i n s tudy; b u t they

w i l l a l 1 take t h e i r t u r n a t t h e troublesome

d u t i e s of publ ic l i f e and a c t as Rulers f o r

t h e i r count ry ' s sake, n o t regarding i t a s a

d i s t i n c t i o n , but a s an unavoidable t a s k . " [164]

Thus s h a l l t h e pe r fec t S t a t e be r e a l i z e d , wi th in t h e i n d i v i d u a l

s o u l as w e l l as wi th in the sou l of s o c i e t y . The l a t t e r , however, can

o n l y corne t o pass on t h e one c o n d i t i o n t h a t a genuine phi losopher

becomes head o f s t a t e (-1 540d). Why? A Philosopher King, having

gazed upon t h e 'Sun of Righteousness' w i l l s co rn a l 1 e x i s t i n g honours a s

wor th le s s . H i s o n l y concern w i l l be t o do what is r i g h t , a c c e p t i n g on ly

t h o s e honours ga ined from t h a t . Having seen t h e Good i t s e l f , a l 1 w i l l

be reformed, served and maintained accord ing t o its p a t t e r n , t h a t is, i n

accordance wi th t h e pa t t e rn o f t h e s o u l ' s s t r u c t u r e , conforming t o

'human nature ' . I t is only i n a s t a t e t h a t i s organized f o r t h e good of

t h e whole t h a t one w i l l f i n d j u s t i c e and, wi th it, happiness- Thus,

j u s t i c e w i l l be t h e chief q u a l i t y of t h e c i t y - s t a t e .

Urwick emphasizes t h a t when P l a t o c a l l s h i s s t a t e p e r f e c t , he

means t h a t 'it is good i n r e l a t i o n t o t h e needs o f spiritual

development; t h a t i n i t a lone can the truc Philosopher o r l o v e r of

R e a l i t y f i n d t h e condi t ions necessa ry t o his growth and t h e d i s c i p l i n e

compat ib le wi th h i s prepara t ion f o r t h e p a t h be fo re him. To t h e s e

requi rements o f t h e good soul t h e whole s o c i a l s t r u c t u r e and i t s eve ry

d e t a i l axe subordinated." [165] T h i s includes t h e educat ion system. As

Cornforci e x p l a i n s o f P la to ' s scheme of educat ion , "The u l t i m a t e end of

a l 1 educa t ion i s i n s i g h t i n t o t h e harmonious o r d e r (cosmos) o f t h e whole

world." 11661

CBAPTER V I X : THE B C : PLATO'S E D u ~ ~ s- KITE RESPECT TO

m sotTt Am SPIRIT

116. Cornford, The Republic of Plato, pg. 7 5 .

117. Hall, The Secret Teachings of Al1 Ages, pg. L W .

118. Schuré, The Great I n i t i a t e s , pp. 297-300.

119. San t i l l ana , The Orig in of S c i e n t i f i c Thought, pg. 54.

120. Urwick, The P la ton ic Quest , pg. VII.

Grube, P l a to ' s Thought, pg. 252.

Cornford, The Republic of Plato, pg. 71.

Ibid. , pg. 90.

Durant, The Story of Philosophy, pg. 25.

Ib id . , pg. 26.



Ibid., pg. 91.

3. Eiqhar Education o f the Candidate

Ibid., pg. 232.

Guthrie, A History of Greek Philosophy, vol . IV, pg. 519.

Cornford, The Republic of Pla to , pg. 231.

Ibid., pg. 244.

Hall, T h e Secre t Teachings of Al1 Ages, pg. LXVI.

Cornford, T h e Republic of Plato, pp. 235-236.

Jordan, D r . J. Numerology: The Romance i n Your Niune, pg. 25.

Ibid . , pp. 17-18.

Hall, The Secret Teaching of AL1 Ages, pg. W I .

Russell, A History of Western Philosophy, pg. 55.

Ibid . , pg. 56.

Ib id . , pg. 56.

Sant i l l ana , The Or ig ins of S c i e n t i f i c Thought, pg. 58.

Ibid . , pg. 58.

Ibid . , pp. 67-68.

Ibid . , pg. 67.

Hall, The Secret Teachings of A i l Ages, pg. LXXXII.

Ib id . , pg. LXXXII.

Santillana, The Origins of S c i e n t i f i c Thought, pp. 84-85.

Hall , T h e Therapeutic Value of Music Zncluding the Philosophy of

Music, pp. 54-55.

Ibid . , pg. 53.

Rauch, P l a to ' s The Republic and Phaedrus; Symposium; Apology;

Crito; Phaedo; and Other Works, pg. 72

Urwick, T h e Platonic Quest, pp. 145-146.

Grube, Plato's Thought, pg. 238.

Umick, The Platonic Quest, pg. 146 .

Ib id . , pg. 1 4 7 .


Ibid. , pg. 250.

G r u b e , P l a to ' s Thought, pg. 240.

U r w i c k , The P la ton ic Quest, pp. 149-150.

159. Cornford, The Republic oi Plato, pg. 251.

160. Grube, Pla to ' s Thought, pp. 257-258.

161- Uxwick, The P la ton ic Quest, pg. 148.

162. Cornford, The Republic of Plato, pg. 261.

163. Durant, T h e Story of Philosophy, pg. 31.

5 . Self-Rœalization : Tha True Initiate ot P h i l o a o p h ~ - ~ ~

164. Cornford, The Republic of Plato, pg. 262.

6 . Uruick, The Platonic Quest, pp. 65-66.

166. Cornford, The Republic of Plato, pp. 88-89.

The t enn t h a t P la to used f o r one who had completed t h e s p i r i t u a l

education of an i n i t i a t e , becoming a t r u e lover of wisdom demonstrating

t he excel lence of a perfected sou l dwel l ing i n its own realm of

s p i r i t u a l r e a l i t y , was 'Philosopher King', an archetype of t h e pe r f ec t

i n i t i a t e . I n my opinion, Socrates ' charac te r , a s por t rayed by Pla to ,

was his 'Ideal ' and a represen ta t ion of such a perfected sou l . Urwick

concurs, wri t ing t h a t whether i n t h e midst of l i f e o r i n t h e presence

of death; whether a r eve l l e c among r e v e l l e r s or a p r i soner i n a

c r im ina l ' s ce11 await ing h i s execution; whether d i scuss ing love o r

death, t h e fundamental q u a l i t y of P l a t o ' s master is t h a t of p e r f e c t

equanimity i n every s o r t of circumstances, very s im î l a r t o t h e charac te r

of t h e enlightened sage. [167] This equanimity o r mark of wisdom is

portrayed by Plato, expla ins Urwick, a s Socrates ' g r e a t e s t

c h a r a c t e r i s t i c .

There a r e t h r ee dialogues i n which Pla to provides a p i c t u r e of

Socrates' character - t h e Apology, t h e Phaedo and the Symposium. The

character of Socrates and the gulf which separa tes him f r o m a l 1 o the r

men are consis tent . For ins tance , i n t h e Apology, a c l e a r p i c t u r e of

Socrates ' character i s given: a confident man, very high-minded,

i n d i f f e r e n t t o mater ia l success and God-centered, be l i ev ing t h a t he is

s p i r i t u a l l y guided by a d iv ine voice. H e very o f ten o f f e r s invocat ions

t o t h e gods. I n t h e speech t h a t Socra tes made i n h i s own defence at h i s

t r i a l , he concludes with: 'God only i s w i s e ' and 'God o rde r s m e t o

f u l f i l l t h e philosopher 's mission of searching i n t o myself and o t h e r

men - ' I n t h e Phaedo, the Pla ton ic Socra tes is f i d y cocvinced that he

cannot be p u t t o death a s h i s sou l i s immortal, and proceeds t o g ive

reasons f o r his b e l i e f i n immortal i ty. According t o Edouard Schuré, t h e

serene p i c t u r e i n Phaedo, of Socra tes n o t only dying f o r T ~ t h bu t

spending his last hour d i scuss ing w i t h his pup i l s t h e immorta l i ty of t h e

soul , "imprinted this most beautiful of spec tac les and h o l i e s t of

Mysteries upon P l a t o B s heart. This was h i s f i r s t , h i s g r e a t

i n i t i a t i o n . " 11681

Three aspects of Socrates ' cha r ac t e r corne f o r t h s t r ong ly i n t h e

Symposium - t h a t of h i s a b i l i t y t o go i n t o a t rance- l ike state (which

today is described a s an out-of-body exper ience) ; h i s great endurance

( a b i l i t y t o go without food f o r a long t i m e , enduring cold, going

barefoot on t he i c e and i n his o rà ina ry d ress , yet marching b e t t e r than

t h e o the r s o l d i e r s ) , and f i n a l l y h i s mastery ove r a l1 b o d i l y pass ions ,

which i s c o n s t a n t l y s t r e s s e d (eg: though s e v e r e l y t empera te by h a b i t and

choice, could out -dr ink anyone, y e t seldom drank; l o v e r e l a t i o n s h i p s

remained ' p l a t o n i d even under t h e s t r o n g e s t t e m p t a t i o n s ) . H e i s shown

t o us a s a l o v e r of a l 1 beauty, a t t r a c t e d by beauty a n d form, 'yet

l ov ing only wi th t h e s o u l , never w i t h t h e s e n s e s . . . r e s o l u t e t o f i n d even

i n t h e passion of l o v e on ly a s tepping-s tone t o t h e l o v e o f t ru th . "

(1691 Pia to p o r t r a y s Socra te s as one who has achieved complete mastery

of t h e sou l over t h e body. The f i n a l proof of t h i s m a s t e r y cornes a t t h e

l a s t with h i s t o t a l i n d i f f e r e n c e t o d e a t h (The Phaedo) . Y e t , thxoughout t h e d ia logues , t h e P l a t o n i c S o c r a t e s c o n s i s t e n t l y

maintains t h a t hc knows noth ing and is only w i s e r t h a n o t h e r s i n knowing

t h a t he knows noth ing . I n f a c t , S o c r a t e s never c la imed t h a t he himself

had seen t h e t r u t h . I n f a c t , h e d e l i g h t e d , says Urwick, i n confess ing

h i s ignorance, p u t t i n g h i s work and his power on a lowly l e v e l . Y e t he

was more than a s e e k e r among s e e k e r s , he w r i t e s . S o c r a t e s h e l d some

s t r o n g conv ic t ions of t r u t h t h a t were s o sure , never h e s i t a t i n g t o cal1

them i n s p i r a t i o n s . What d i d he know? H e knew, c la ims Urwick, t h a t " the

Rea l i ty which t r u t h would r e v e a l i s good and noth ing but good, and t h e

cause and c r e a t o r o f a l 1 good everywhere. H e knew that t h i s r e a l i t y

could be found, i f t h e s e a r c h w e r e o n l y e a r n e s t enough. And most of

a l l , he knew what was n o t t h e road t o it: he knew that t h e way of t h e

world was t h e wrong road, t h a t most o f i t s e s t i m a t e s w e r e f a l s e

es t imates , i t s knowledge u n r e a l knowledge, its wisdorn l i t t l e b e t t e r than

fool i shness . " [170] Socra tes ' u n f a l t e r i n g f a i t h caused him t o t e l l h i s world and rnost

of its wise men t h a t t h e y w e r e wholly deluded; caused h i m t o expose and

prove f a l s e t o them eve ry convention and dogma and b e l i e f behind which

cornfortable w o r l d l i n e s s en t renches i t s e l f . The i n e v i t a b l e wage o f such

a life-work, i n such a world, ea rned f o r him h i s dea th , ' f o r co r rup t ing

t h e young and p e r v e r t i n g r e l i g i o n . ' However, it e a r n e d f o r him t h e

reference and p a s s i o n a t e devo t ion of t h e g r e a t e s t o f h i s d i s c i p l e s ,

P la to , who not o n l y immorta l ized h i s name, but a l s o t h e c h a r a c t e r , l i f e

and mind of h i s master. Though P l a t o was t o e v e n t u a l l y s t u d y phys ics ,

metaphysics and many o t h e r s c i e n c e s o f h i s day, he always remained

Socra te s ' d i s c i p l e .

2. Can This Perfected S t a t e Actudly Exist on Earth?

Can t h i s state a c t u a l l y e x i s t on e a r t h ? P l a t o , through t h e mouth

o f Socrates , responds by say ing (592b) t h a t perhaps t h e r e i s a d i v i n e

p a t t e r n e x i s t i n g i n t h e heavens f o r one who s o d e s i r e s t o see it, and,

seeing, t o e s t a b l i s h wi th in one's own s e l f ; t h a t it makes no d i f i e r e n c e

whether it e x i s t s anywhere o r e v e r w i l l e x i s t ; it is t h e o n l y

commonwealth in whose ' p o l i t i c s ' o r pe r sona l a f f a i r s one can t ake p a r t .

I n o t h e r words, t h e ques t i s less f o r a c i t y than f o r p e r s o n a l

r ighteousness . Guthrie exp la ins :

"Essen t i a l ly . . , the Republic is n o t a p i e c e

of p o l i t i c a l theory b u t an a l l e g o r y of t h e

ind iv idua l human s p i r i t , t h e psyche. The c i t y

is one which w e may 'found i n ourse lves ' by

d i r e c t i n g t h e s t ream of eros with in us s o t h a t

i t flows most s t r o n g l y towards wisdom and

knowledge, under whose guidance t h e pass ions

and a p p e t i t e s t o o can f i n d fuller s a t i s f a c t i o n

than i n t h e mindless a l t e r n a t i o n o f want and

s u r f e i t . ..." [171]

This w a s u l t i m a t e l y t h e g o a l of P l a t o ' s scheme of educat ion, which was

a c t u a l l y , w r i t e s Urwick, a r e l i g i o u s educat ion - t h e e x c e l l e n c e of t h e

p e r f e c t e d s o u l dwelling i n i t s own realm of s p i r i t u a l r e a l i t y . H i s

e n t i r e scheme of education, he stresses, was designed f i r s t l y f o r

wheeling round t h e sou l from t h e 'mud and miref of wor ldly preoccupation

(phys ica l a p p e t i t e s and d e s i r e s , pass ion / fee l ings , achievements,

success, honour, ambition, competi t ion, r epu ta t ion , etc.) t o t h e

s p i r i t u a l , by awakening t h e s p i r i t u a l f a c u l t y which every s o u l con ta ins

within, and secondly, f o r opening up t h e eye of t h e s o u l , t h u s br inging

i n t o mani fes ta t ion t h e hidden gi f t /power of t h e s o u l - s p i r i t u a l v i s i o n

- which P l a t o also bel ieved l i e s dormant wi th in a l 1 of us and which, as

Urwick w r i t e s , is the key t o a l 1 true knowledge o r wisdorn- P l a t o ' s only

requirement was s p i r i t u a l p u r i f i c a t i o n - phys ica l ly , emot iona l ly and

menta l ly - and s o he de f ined and desc r ibed t h e cond i t ions of t r a i n i n g

a p p r o p r i a t e for a human s o u l "which must become master o f i t s e l f i n

o r d e r t h a t it may be a b l e t o f i n d its way to Gad." [1721

Plato , i n his Republic, is n o t t h i n k i n g o f a wor ldly society a t

a l l , nor is he i n t e r e s t e d i n prepar ing h i s s t u d e n t f o r a c i t i z e n l i f e .

H e is s o l e l y pre-occupied with prepar ing a human s o u l t o pursue a pa th

which i s n e i t h e r s o c i a l nor e a r t h l y , e x p l a i n s Urwick, b u t a p a t h which

con ta ins t h e condi t ions of developrnent f o r t h o s e who may be f i t f o r t h e

kingship o f wisdom. This, t o Pla to , was t h e t a s k of true educat ion.

Let t h e e a r l y education r e v e a l those ' r a r e c h a r a c t e r s f who a r e n a t u r a l l y

f i t t e d f o r t h i s s p i r i t u a l quest, and t h e s e f e u w i l l be t h e p r i v i l e g e d

ones t o pursue t h e higher educat ion which enab les the mind o f t h e

phi losopher to u l t i m a t e l y a l i g n with t h e eternal and p e r f e c t r e a l i t i e s ,

by t h e contemplat ion of which "he himself becomes d i v i n e and order ly s o

far a s a man may." il731

1 agree wi th Urwick when he s t r e s s e s t h a t P l a t o ' s v i s i o n of

educat ion has l i t t l e o r no r e l a t i o n t o t h e p r i n c i p l e s and systems which

w e 'modern' educa to r s are s o busy e l abora t ing . Y e t , h e w r i t e s , modern

educa to r s l i k e t o claim P l a t o as one of t h e i r fo re runner s - But how

could they? P l a t o ' s aims were s p i r i t u a l l y - o r i e n t e d while 'modern'

educa to r s are t h i n k i n g of worldly concerns. T h e i r emphasis, I b e l i e v e ,

is at t h e h e a r t of ou r s o c i a l and educat ion crisis today. Th i s theme

w i l l be d i scussed i n PART THREG. Perhaps w e s t i l l have much t o learn

£rom P l a t o ' s w h o l i s t i c a l l y - o r i e n t e d scherne of soul -centered educat ion ,

which was a s a l r e a d y explaineci, very much in f luenced by t h e Orphics (and

Egypt ians) , t h e Pythagorcans, t h e Eleus in ians and Socra te s - i . e . the

e n t i r e sacred t r a d i t i o n and wisdom of t h e Ancients .

-S - PART m0

CfiAPTER VXII: CONCLUSION

167. Urwick, The P l a t o n i c Quest, pg. 14.

168. Schuré, The Great I n i t i a t e s , pg. 387.

169. Urwick, T h e P l a t o n i c Quest, pg, 15.

170. I b i d . , pg. 7 ,

171. Guthrie , A H i s t o r y of Greek Philosophy, v o l . i v , pg. 561.

172. Urwick, The P l a t o n i c Quest, pg. 7 8.

173. Guthrie , A H i s t o r y of Greek Philosophy, v o l . iv, pg. 500.

TaE EDUCATIONAL AND SOCIAL CRISIS TODAP:

A POSSIBLE SOLUTION

The Academy o f f e r ed P la to an oppor tuni ty t o share with o the r s t h e

wisdom and teachings of Socrates and the O r p h i c (and Egyptian),

Pythagorean and Eleusinian Mystery Schools. He was a g i f t e d

synthes izer :

"The P la ton ic philosophy may be regarded as a

summary of t h e b e s t and nobles t i n Greek thought,

but it should not be accepted as a mere

compilat ion. Everywhere throughout h i s wri t ings

i s evidence of a n a s t e r i n t e l l e c t digest ing,

a s s im i l a t i ng , and arranging, so t h a t a l 1 ideas

becorne part of one idea , and al1 knowledge

becomes part of one magnificent summary. Plato

was an i nc lu s ive th inker , the f i n e s t type of mind

t h e race has ye t produced. He synthesized t he

a r t s , sc iences , phi losophies , and re l ig ions ,

u n i t i n g them al1 and forming from t h e i r compound

t h e enl ightened man's philosophy of life." (1741

The c e n t r a l theme which appeared i n al1 the mystery schools

discussed, including Plato 's , and which was based on the core S p i r i t u a l

Law of Unity, was the importance of educating with respect t o t h e Sou1

where a l 1 thought was r e l a t e d t o 'The One', The Source and Creator of

a l 1 Good. I n o t h e r words, al1 was perceived by Plato t o be an i n t e g r a l

p a r t of the Whole, inc luding each sc ience o r study of h i s core

educat ional program.

To r e c a p i t u l a t e , t he r e is, according t o Plato and t h e rnysteries, a

Universal, Supreme and Absolute Power (The Law of O n e ) g r e a t e r than

ourselves , which rules upon t h e o rde r of th ings - seen and unseen - and

which is known as God o r t h e Divini ty . The Orphics c a l l ed t h i s Power

'The One' o r ' F i r s t Causer . The Pythagoreans ca l l ed i t 'The Monad' .

Socra te s called it 'The Goodf. P l a t o desc r ibed i t as 'The Idea of The

Good' . 'The Onef d iv ides i t s e l f i n o rde r t o g ive b i r t h t o L i fe , ye t each

p a r t remains an i n t e g r a l u n i t of t h e Whole (The Law o f Many) . Md, t h e

Macrocosm, l i v e s i n t h e p a r t s , t h e ~ c r o c o s r n , and t h e p a r t s l i v e i n 'The

Onef- Thus, everything is a p a r t of t h i s D i v i n i t y and is i n some way

animated by it, which p o i n t s t o t h e e s s e n t i a l Unity of al1 l i f e and t o

t h e i d e a s o f Oneness and Wholeness. (Today, w e use t h e 'Holographie

Pr inc ip le ' t o expia in t h i s law.)

In my opinion, t h e emphasis of educat ing with r e s p e c t t o t h i s law,

with r e spec t t o t h e Sou1 and S p i r i t , was t h e g r e a t e s t c o n t r i b u t i o n of

t h e myster ies t o P l a t o ' s ph i losoph ica l and r e l i g i o u s t each ings and

scheme of education, where al1 thought, where each s c i e n c e o r s tudy of

h i s c o r e curriculum, was v i e w e d a s an i n t e g r a l p a r t o f t h e whole and

r e l a t e d t o o r i d e n t i f i e d wi th 'The One'. 1 a l s o b e l i e v e t h a t t h i s was

P l a t o p s g r e a t e s t c o n t r i b u t i o n t o us who a r e approaching t h e 2lst

Century. Why? H e was, i n a c t u a l i t y , d e s c r i b i n g what is c a l l e d today

'Wholis t ic Educationr, o r what 1 refer t o a s 'Soul-Centered Education' .

This is t o be understood b a s i c a l l y a s encompassing body, mind, m o t i o n s

and s p i r i t , o r body, sou1 and s p i r i t , where a l 1 dimensions o f t h e

i n d i v i d u a l a re : 1) exper ienced a s p a r t of t h e Whole, and 2 ) a s s i s t e d

i n t o ba lance by address ing t h e imbalances wi th in and between t h e

phys io logica l , emotional, c o g n i t i v e o r mental, s o c i a l and s p i r i t u a l

a s p e c t s of one ' s l i f e . The message is t h a t a f u l l and hamonious l i f e

can be achieved when al1 dimensions are brought i n t o balance.

For t h i s reason, a g r e a t d e a l of P l a t o f s t e a c h i n g s (and those of

t h e a n c i e n t s who in f luenced him, a s revealed i n PARTS ONE and TWO) w e r e

t h e r e f o r e o r i e n t e d toward an i n n e r understanding of Divine o r Natural

Laws, f o r example: The Law o f One (Uni ty) , The Law of Three, The Law of

Many, The Law of H a m n y and Equilibrium (which i n c l u d e s The Law of

Cause and Ef fec t , The Law of Choice/Free-Wi11 and T h e Law of Cycles) ,

The Law of Rebir th (Immortal i ty, Reincarnat ion and t h e Doct r ine of

Remembrance), The Law of P u r i f i c a t i o n , and t h e Law o f Love. P l a t o

be l i eved t h e universe operates according t o t h e s e divine laws which

p o i n t t o t h e i n n a t e o r d e r and i n t e l l i g e n c e of t h e universe , forming t h e

b a s i s of a l 1 human mora l i ty . I n Unity, however, t h e r e i s the completion

o f a l 1 t h e laws of S p i r i t : a state of i n n e r ba lance and equi l ibr ium.

Thus t h e importance of a l i g n i n g our l i f e , our consciousness, with the

Law of Unity, 'The One', knowing t h a t w e a r e n o t a s s e p a r a t e a s w e

appear t o be. Dan Millman w r i t e s , "Those who fo l low the laws prosper

and f i n d fu l f i l l ruen t ; t h o s e who ignore or r e s i s t them meet consequences

t h a t i n s t r u c t them on t h e i r journey of awakening, s o t h e y can one day

f i n d peace i n t h e l i g h t of h ighe r understanding." [175]

To r e c a p i t u l a t e , according t o t h e s e t each ings (Laws), a l1 foms of

consciousness e x i s t i n a na tu ra l s t a t e of harmony. However, i f harmony

is changed t o a s t a t e of disharmony, then a l 1 phases a f f ec t ed must

a d j u s t through r eac t i on a f t e r r eac t ion (Law of Cause and E f f ec t ) , u n t i l

t h e cyc l e of adjustment (Law of Cycles) b r ings a new s t a t e of balance or

harmony, The ob j ec t i ve of Plato 's teachings, and p a r t i c u l a r l y h i s

educa t iona l system a s ou t l ined i n his Republic, was thus t o bring Our

consciousness back i n t o t h i s s t a t e of Harmony, Unity and Order; t o

r e l e a s e t h e d iv ine from the non-divine elements within t he psyche

( s o u l ) , freeing onesel f from the chains of t he body i n which the sou l

l i e s bound l i k e a p r i soner i n a ce11 ( P l a t o ' s Myth of t h e Cave). I t was

from t h e Orphic teachings of harmonies (music) and £rom Pythagoras'

s tudy of music and its re la t ionsh ip t o t h e sou l and t he spheres, t h a t

P la to de r i ved h i s i dea of mental c o n f l i c t wi thin t he sou1 and was

i n s p i r e d t o develop h i s spi r i tual -psychological theory of t he soul .

P l a to was a l s o deeply influenced by t he Orphic and Pythagorean doc t r ine

t h a t music possesses a magical inf luence oves t h e soul , a f fec t ing body,

mind and m o t i o n s , and curing many a i lments .

The wheel of b i r t h and r eb i r t h , determined by the Laws of Nature

(eg. The Law of Cause and Effect ) is t he r e fo r e necessary u n t i l the

phys ica l a p p e t i t e s - passions, m a t e r i a l i s t i c d e s i r e s (con t ro l , power,

greed, ambit ion, r epu ta t ion) and emotional reac t ions (fear, jealousy,

anger, hate.-.) a r e overcome. By a t t a i n i n g re lease , t he sou l becomes

f reed of a l 1 l i m i t a t i o n s and entanglements, ab l e t o experience and

express t h e god-like q u a l i t i e s o f i ts t r u e nature. Thus, according t o

The Law o f Rebirth (Reincarnation), t h e r e is a cont inual unfoldment

of consciousness (expansions of awareness of Se l f a s Divine) and of f o m

as one p e r f e c t s one 's own nature through many re tu rns of the soul t o the

ma t e r i a l world.

With t h i s law came t h e d ivine i dea s of t h e inanortal i ty of t he soul

and t h e need f o t a well-developed system of p u r i f i c a t i o n and

i n i t i a t i o n s , which P la to drew from t h e Orphics, Pythagoreans and

Eleus in ians , that one may become pure enough - physical ly , emotionally

and mental ly - t o become one with o r completely i d e n t i f i e d with 'The

One', t h e gods, t h e universa ls , t h e essences, P l a to ' s Ideas/Forms, the

n a t u r a l l a w s . Hence, the Orphic, Pythagorean and P l a to ' s i n s i s t ence on

a s c e t i c d l s c i p l i n e and contemplation/meditation. Aiso associa ted with

'The Law of Rebirthf was Pl i t o ' s ( a s w e l l as t h e Orphic and Pythagorean)

idea of a d i v i n e benevolent plan f o r one ' s des t iny. L i f e has a purpose.

Re la ted to t h i s law is Pla to ' s theory t h a t , o r i g ina l l y , before

i nca rna t i on , t h e sou l res ided i n a n o e t i c world, where i t beheld the

'Vision o f t h e Good' o r God, o r what P la to r e f e r r ed t o as Ideas/Forms,

of which t h e h ighes t is 'The Goodf . Absolute Jus t i ce , Absolute Truth,

Absolute Beauty and Absolute Love a r e examples. These forms a r e

permanent, e t e r n a l and per fec t . The knowledge of these Forms/Ideas

s t i l l remains within the memory, t h a t is, wi th in t h e consciousness of

each individual incarnating, and thus can be recovered from the depth of

t h e mind (P l a to ' s Doctrine of Remembrance) . This higher knowledge (as

opposed to fac tua l , s c i e n t i f i c , technological knowledge) is Pla to ' s TRUE

knowledge o r WISDOM, and it lies beyond t h e realm of sensible

pa r t i cu l a r s . W e must be able to a t t a i n t h i s TRUE knowledge t o be good

a t t h e a r t of l i v ing . Thus t h e importance of education. This knowledge

can be 'taught' i f teaching i s understood t o be a s s i s t i n g i n bringing t o

b i r t h these t r u t h s o r inner wisdom that l i e bur ied within. These can be

recaptured, but only through an i n t ens ive course of study with a soul-

centered curriculum where a l 1 thought i s r e l a t e d t o and/or i d e n t i f i e d

wi th t he g r ea t e r Unity. Hence, t h e reason f o r t h e development of the

anc i en t mystery schools. P l a t o ' s Mystery School and the comuni ty and

core-curriculum outl ined i n his Republic w e r e very much Pythagorean.

One who a t t a i n s t h i s Wisdom o r knowledge of 'The Good' and experiences

t h i s 'Vision of the Good' becomes a t r u e i n i t i a t e of the ancient mystery

schools o r what Plato re fe r red t o as a 'Philosopher-Kingf, a t r u l y soul-

centered Guardian of the people, whose eyes a r e focused only on 'The

Good' , 'The One' , 'The Unity' . To help us achieve t h i s purpose, Pla to , along with Socrates, the

Orphics and Pythagoreans, h i n t t h a t w e can invoke " the gods", o r

i n v i s i b l e helpers/divine a s s i s t ance who par take of t h e 'Essences'. T h e

most important of Pla to ' s 'gods' was Eros o r LOVE. This was a l s o an

Orphic God. LOVE is a most important express ion of the Divini ty and is

t h e most powerful, pos i t ive , a t t r a c t i n g fo r ce t h a t binds a l 1 together .

The persona1 awakening t o t h i s love cornes as a r e s u l t of a f u l l ne s s of

Self t h a t can be experienced through con t ac t with t h a t ('The One') which

i s g r ea t e r than s e l f .

1s the re something i n t he se teachings, i n t he wisdom of the

anc i en t s as expressed through Pla to , t h a t w e can bene f i t from today?

This question is discussed i n t h e next two sec t ions ,

1 7 4 , Hall, Twelve World~Teachers, pg. 151

175. Millman, Dan, The Laws of S p i r i t , pg. 8,

As w e look a t t h e ancient mystery schools , w e l e a m t h a t they

focused on t h a t l e v e l of consciousness t h a t w e c a l l t h e Divine and

revealed t h a t t h i s l e v e l is p o t e n t i a l l y a t t a i n a b l e by a l l ; t h a t i t does

indeed l i e bur ied wi th in each of us; t h a t w e can glimpse and experience

it wi th in our own consciousness. I n o t h e r words, it can be accessed!

Chris Griscom, founder and d i r e c t o r o f t h e 'Nizhoni School f o r

Global Consciousness' i n New Mexico, and au thor of s e v e r a l books,

i nc lud ing Nizhoni: The Higher S e l f i n Education, w r i t e s about this t r u t h

when she says:

'This is t h e realm of the gen ius which i s buried

wi th in us a l l . W e a r e a c c e s s i n g a l e v e l of

consciousness we can ... cal l ' t h e d iv ine . ' I t

belongs t o everyone. On t h i s octave w e become

aware t h a t the re i s a purpose fu l stream of

events i n t h e universe and t h a t we are a p a r t

of this stream. Once w e gl impse t h i s , w e begin

t o scan ou r vocabulary f o r t h e words t o desc r ibe

it: s p i r i t , soul , God, t h e Higher Self, cosmic

energy." [176]

Unfortunately, we, as educators , and a s a s o c i e t y , seem not t o be

adequate ly acknowledging t h i s s p i r i t u a l t r u t h wi th in our schools , nor

are w e acknowledging and emphasizing t h e core s p i r i t u a l taws o r

P r i n c i p l e s t h a t w e r e a t t he very h e a r t of t h e ph i losoph ica l and

r e l i g i o u s teachings of t h e anc ien t mystery schools - p r i n c i p l e s which

w e r e b r i l l i a n t l y i n t e g r a t e d and s y n t h e s i z e d by P la to . These S p i r i t u a l

P r i n c i p l e s were and a r e based on Divine I d e a s / R e a l i t i e s t h a t a r e

eternal, permanent, un ive r sa l and unchanging. If t h i s is so, i f t h e s e

a r e indeed ' T m t h s f , then they should b e equa l ly important , p r e s e n t and

a t t a i n a b l e today a s they w e r e i n a n c i e n t times. So why, then, are we ,

as educators , and we , a s soc ie ty , ignoring and denying these most

impor tant Truths? Why a r e they not emphasized wi th in Our schools? Why

a r e they not a t t h e core of a l 1 of o u r curriculum? Why is our

curr iculum not w r i t t e n with t hese Truths i n mind? Why are they n o t a

c e n t r a l p a r t o f our philosophy of educa t ion and our prime o b j e c t i v e i n

educat ion? Why a r e w e not focusing on t h e whole person and t h e

sp i r i tua l -psycho log ica l process of p u r i f i c a t i o n t h a t is a t t h e h e a r t of

i nne r , persona1 development?

Griscom provides a b a s i s f o r an answer t o t h e s e c r i t i c a l

ques t ions :

"In a f r enz ied g l u t t o n y of technologica l

consumption, w e have severed t h e mind from t h e

body, and - even worse - w e have begun a race

without t h e s p i r i t , which i s t h e only p a r t of

u s t h a t knows where w e a r e going. Mankind i s

s u f f e r i n g an a c u t e crisis because i t has no t

been t augh t to d i s c o v e r i t s e l f . Knowledge of

the s e l f is, u l t i m a t e l y , the only knowledge of

value. Unt i l w e know who w e are, w e cannot

a c t i v a t e ou t t r u e p o t e n t i a l , f e e l ourse lves a

p a r t of t h e world, o r f i n d f u l l meaning i n

anything w e s tudy o r seek." 11771

1 be l i eve this statement of Griscom8s i s very profound. She a l s o

adds t h a t our p r i o r i t y today, a s educators , se- t o be the p r e p a r a t i o n

of o u r youth t o compete i n t h e marketplace of modern l i f e , wi th a l 1 i t s

e x t e r n a l rewards and s t imula t ion . The i r minds a r e bs ing f i l l e d w i t h

f a c t u a l , t echno log ica l knowledge t o equip them ' i n t e l l i g e n t l y ' f o r

success i n t h i s commercial world. I n my opinion (and Griscorn's), w e

seem n o t t o be equipping them n e a r l y enough with knowledge and t o o l s as

t o - h o w t o l i v e i n harmony with themselves ( inwardly) , with o t h e r s and

wi th n a t u r e . W e a r e not providing our youth with a t r a i n i n g as t o hou

t o MVOW within, through inner d i r e c t persona1 experience, what is

'RIGHT8 , 'TRUE' , 'BEAUTIFULf , ' JUSTf and 'GûûD8, and t o l i v e by t h e s e

Divine R e a l i t i e s o r Forms of P l a t o . W e are not, i n other words, r e a l l y

' teaching' o r drawing f o r t h t h i s 'TRUE Knowledge' which l ies dormant

w i t h i n t h e sou l s of our s tuden t s ( P l a t o 8 s Doctrine o f Remembrance) . Like Plato, 1 be l i eve t h a t without an awareness o f t h i s G o o d and

t h e good t h a t is w i t h i n us, it is imposs ib le t o master t h e p h y s i c a l

lusting after food, sex o r a l coho l , t h e d e s i r e s f o r power, ambi t ion and

m a t e r i a l i s t i c wealth, and t h e deep-seated emotional r e a c t i o n s ( h a t e ,

f e a r , anger, jealousy, depression, etc. ) and r i g i d l y h e l d mind-sets that

block us from experiencing t h i s Good, L i k e Plato, 1 b e l i e v e w e need to

h e a l t h a t p a r t of Our psyche t h a t i s not i n balance - t h a t is r e b e l l i o u s

or r e s i s t a n t and o u t of synchroniza t ion with T h e Whole - with the Source

and C r e a t o r of a l 1 Good.

As educators and a s a s o c i e t y , we seem t o be separa ted from t h e

c e n t r a l and, 1 suggcst, valuable o b j e c t i v e of a l 1 t h e a n c i e n t mys te ry

schoo l s - education wi th r e s p e c t t o t h e Sou1 and S p i r i t , a t o p i c which

is quite removed f r o m our very practical market-economy-based approach.

But what k i n d o f a s o c i e t y do w e have, w r i t e s Griscom, if i ts

p a r t i c i p a n t s become d isenchanted , d rop o u t o r adopt d e s t r u c t i v e p a t t e r n s

harmful t o s e l f and o t h e r s , because t h e i r o u t e r and i n n e r wor lds a r e s o

o u t o f t ouch wi th each o t h e r , o r s o much i n c o n f l i c t about what is

'Rightr f o r them? Griscorn stresses t h a t young people a r e e a g e r t o f i t

i n t o s o c i e t y . However, t h e avenues o f escape become appea l ing when

s c h o o l / s o c i e t y , which is such an impor tan t p a r t of t h e i r r e a l i t y , remain

s o unconnected with t h e i r t r u e S e l f . As s t u d e n t s i n t h i s s i t u a t i o n

become more r e s t l e s s , w e l o s e i n c r e a s i n g numbers of thern a s t h e y e s c a p e

i n t o d rugs , v io l ence , crime, a l i e n a t i o n and, a t t i m e s , d ea th . Too many

young p e o p l e a r e s u f f a r i n g from a poor concept and awareness o f S e l f .

Can w e n o t t e a c h them about who t h e y are - h e l p them t o KNOW t hemse lves

a s an a s p e c t o f t h e Divine; as an a s p e c t of 'The Oney? D o w e n o t need a

new way o f t h i n k i n g abou t o u r s e l v e s , about o u r r e l a t i o n s h i p t o t h e Whole

- t h e C r e a t o r and Source of a l 1 L i f e - and o u r r e l a t i o n s h i p t o t h e

p a r t s , which i n c l u d e s Our p l a n e t , Mother-Earth, and i ts i n h a b i t a n t s

i n c l u d i n g t h e animal, vege t ab l e and minera l kingdoms ?

I n o r d e r f o r o u r p l a n e t and i t s l i f e forms t o su rv ive , 1 s u g g e s t

w e change Our way of t h i n k i n g from c o n c e n t r a t i n g on t h e p u r s u i t o f ends

i n t h e m a t e r i a l world t o c o n c e n t r a t i n g Our thought on 'The Good' (God)

and The Div ine Laws (The Laws of S p i r i t ) . W e must be educa ted t o corne

t o an i n n e r 'KNOWING', an i n n e r r e v e l a t i o n o r v i s i o n t h a t a l 1 l i f e i s

r e l a t e d t o t h i s D i v i n i t y and is i n some way animated by it, and

t h e r e f o r e i n t e rdependen t ; t h a t we , t h e p l a n e t i t s e l f and a l 1 l i v i n g

t h i n g s a r e one interwoven d e s i g n in t ended f o r hamony and ba l ance .

Unfo r tuna t e ly , t h i s d e s i g n now seam unbalanced. I t has become so, I

b e l i e v e , b y our e x c e s s i v e n e g a t i v i t y expressed a s sho r t - t e rm g reed ,

ambit ion, desire for power and m a t e r i a l wea l th , and by ou r treraendous

emphasis on technology wi thou t p r o p e r r ega rd f o r long-tenn s o c i a l and

envi ronmenta l consequences. Yet, w e a r e l e a r n i n g , it se-, b u t s l o w l y ,

t h a t t o tamper wi th any p a r t o f t h i s Whole - t h i s Unity, t h i s D iv ine

Order , t h i s Divine design - a f f e c t s e v e r y t h i n g else, u l t i m a t e l y c r e a t i n g

imbalance a n d consequences.

6 . Griscom, Chr i s , Nizhoni: T h e Higher S e l f i n Education, pg. 9.

177. I b i d . , pp. 7-8.

Today, we a r e o f ten confronted with i s sue s of peace and j u s t i c e ,

e spec ia l ly i n the domains of ecology, human r i g h t s and war. However, as

Plato emphasized, peace and j u s t i c e are "s ta tes" , which f i r s t begin

within t h e consciousness of the i nd iv idua l sou l contacting the Divine,

e te rna l , unchanging Ideas of Absolute R e a l i t i e s - Absolute Peace,

Absolute Jus t i ce , Absolute Truth, Absolute Love, Absolute Beauty, and

Absolute Good, which is the 'highestf of a l l . Peace and J u s t i c e are

inner s t a t e s of 'Being' a t t a ined when a l 1 aspec t s of our pe rsona l i ty

(body, m o t i o n s and mind of P l a to ' s lower a r c ) a r e i n resonance with our

Higher Sel f (Sou1 on P la to ' s higher a r c ) , which is a t one with the

e s sen t i a l Unity of a l 1 L i f e - 'The Goodf . To accomplish t h i s goal, 1

believe, l i k e Plato, t h a t one must f i r s t r e l e a s e onesel£ £ r o m t he

'shadows' within our psyche - physical ly , emotionally and mentally - and

t h i s requires a s p e c i f i c scherne and philosophy of education.

Thus, what 1 propose today is t h e development of a new philosophy

and scheme of education t h a t concentra tes on t he s p i r i t u a l unfoldment of

t he whole person - physical ly ( hea l t h o r wellness o r i en t ed ) ; emotionally

(how t o respond i n t e l l i g e n t l y and lov ing ly with understanding, versus

react ing i r r a t i o n a l l y t o ' ex t e rna l s8 ) ; mental ly (seeing t he e s s e n t i a l

s p i r i t u a l r e la t ionsh ip - unity, harmony and order - within and between

a l 1 th ings and maintaining thought-forms and images t h a t are pos i t i ve

and l i fe-suppor t ive) ; soc i a l l y (connecting with o thers i n accordance

with s p i r i t u a l values f o r l i v ing i n harmonious r e l a t i onsh ip with a l 1 of

l i f e and seeing t h a t everyone is our Se l f and p a r t of 'The One');

i n t u i t i v e l y (development of the inner , c r e a t i v e po t en t i a l and s p i r i t u a l

f a c u l t i e s / g i f t s / powers of t he s o u l ) , and s p i r i t u a l l y or ' re l ig iously '

(at-one-ment with Spirit/God/The Good) . This whol is t ica l ly-or iented

scheme must be such t h a t the S p i r i t u a l o r Natural Laws are the guiding

p r inc ip les and where one cornes to know onesel f as an aspec t of t h e

Divine Good/God. I bel ieve it is v i t a l today to prepare our youth i n tus more whol i s t i c manner fo r t h e 21s t century, that more of them may

be t r a i ned t o be ' T N ~ Guardiansf of al1 l i f e on ou r p lane t . This new

t ra in ing , once again, requires a 'newf way of thinking, which is not

r e a l l y new a t al1 bu t qu i t e ancient and founded on t imeless , primordial

\Wisdomf . I would the re fore a l s o encourage our educators to examine t h e

philosophical and r e l i g ious teachings and laws of t he ancient mystery

schools - not t o uphold them a s models for us t o follow, but r a t he r as

the c a r r i e r s of a primordial wisdom and sacred t r a d i t i o n through long

and very turbulent times. Clearly, t h e i r r i t u a l s and p r ac t i c e s i n a

number of cases would be viewed a s d c f i n i t e l y not a p p l i c a b l e o r even

wrong today (eg , t h e Bacchic o r g i e s ) . Because of these

s u p e r f i c i a l i t i e s , t h e whole teaching has tended to l o s e i ts c r e d i b i l i t y ,

Y e t , behind t h e p r a c t i c e s were purposes which r e l a t e d t o inner , mys t i ca l

exper iences (an expansion i n awareness o r consciousness) f o r t h e

i n d i v i d u a l sou l , u l t ima te ly seeking t o r e a l i z e an awareness of

un ive r sa l , e t e r n a l , unchanging, immutable T m t h . I t is t h e s e 'Truths',

based on S p i r i t u a l Laws, t h a t a r e t h e key i n t h e l i g h t o f development i n

t h e l a s t 2500 years . And it is i n t h e ' l i g h t ' of t h e s e t r u t h s t h a t 1

sugges t examining t h e teachings of t h e a n c i e n t mystery schools and of

a l 1 world r e l i g i o n s - pas t and present .

The mys t i ca l s t a t e s researched by William James, Marilyn Ferguson,

Evelyn Underhi l l and Marsha S i n e t a r confirm t h e a c c e s s i b i l i t y of con tac t

wi th t h i s Universal Presence. That is, w e can indeed be touched by, as

w e l l as touch, S p i r i t - According t o noted author Marilyn Ferguson, t h i s

has been experienced by mi l l ions . Thus, it is my sugges t ion t h a t w e

a c t u a l l y inc lude t h e study of myst ica l states a s an a s p e c t of a

w h o l i s t i c educat ional program, because they do represen t an important

f e a t u r e of our consciousness and they t e l l us something about t h e g r e a t

p o t e n t i a l wi th in us .

An understanding of t ranspersonal o r sp i r i tua l -psychology i s also

most important i n such a program. Ken Wilbur, a l ead ing t h e o r e t i c i a n i n

t h e f i e l d of t ranspersonal psychology today, concludes t h a t , "Mind can

be viewed a s a spectrum of s t a t e s of consciousness, t h a t these s t a t e s

have a c o r r e l a t i o n t o s t r u c t u r e s of the unconscious and t h a t the va r ious

r e l i g i o n s and psychologies r e f e r t o d i f f e r e n t l e v e l s o f t h î s spectrum."

[178] This spectrum then inc ludes a l 1 s t a t e s of consciousness up t o t h e

level of u l t i rna te Unity with God o r 'Cosmic Consciousnessf . I t a l s o

i n c l u d e s and admits t h e p o s s i b i l i t y of mys t i ca l experiences, recogniz ing

t h a t t h e s e a r e b u t a spec t s of human consciousness. Thus, because

t r anspersona l psychology encompasses t h e Human S p i r i t , it i s s p i r i t u a l

i n e s sence i n t h a t it includes an inter-dunensional s e n s e which r e l a t e s

t o h igher i d e a l s and 'Forms' and encompasses a r e a l i z a t i o n t h a t l i f e

depends on o u t s i d e inf luences and forces , on Divine law and o rde r , I t

relates t o t h e God within, a l i n k t o a h igher order o r p r i n c i p l e .

As educators , i f we are t o teach i n a new way t h a t evokes and

encourages a state and expression of Unity with a l 1 Li fe , 1 sugges t w e

become acquainted with the 'expression' of each of t h e s e e s s e n t i a l

a s p e c t s of Being, t h a t is, broadly t h e 'Higher S e l f f and t h e 'lower

s e l f . ' Using P l a t o t s conception, w e have t h e lower s e l f (as i n his

lower a r c / p a t h ) which is r e f e r r e d t o a s t h e se l f - cen te red nature, whi le

t h e Higher Se l f (as i n h i s h igher a r c o r pathl is r e f e r r e d t o a s t h e

God-centered na tu re . According t o t h e Peace Pilgrim, o n e ' s lower s e l f

sees th ings from the viewpoint of one ' s physical well-being only , "while

your Higher Se l f considers your psychological and s p i r i t u a l well-being.

Your lower s e l f sees you a s t h e c e n t e r of t he universe, your Higher Se l f

s e e s you a s a ce11 i n the body of humanity. When you a r e governed by

your lower s e l f , you tend t o be s e l f i s h and m a t e r i a l i s t i c , bu t i n s o f a r

a s you follow t h e promptings of your Higher Self, you s ee t h ings

r e a l i s t i c a l l y and f i nd harmony wi th in yourself and o thers . The body,

mind and emotions a r e vehic les which can be used by e i t h e r the s e l f - - cen t e r ed na tu re o r the God-ccntered nature." [179]

She a l s o wrote, "the se l f -cen te red na tu re uses t h e se ins t ruments ,

y e t i t is never f u l l y ab le t o c o n t r o l them, so t h e r e is cons t an t

s t r u g g l e . They can only be f u l l y con t ro l l ed by t h e God-centered

n a t u r e .... During the s p i r i t u a i growing up period, t h e i nne r c o n f l i c t

can be more o r l e s s storrliy," [1801 and t h i s is what w e a r e s ee ing today

a l 1 around us, within ourselves, i n r e l a t i onsh ip s and between na t i ons .

1s t h i s not a r e f l e c t i on of t he co r e of P l a t o ' s Theory o f Spiritual-

Psychology, t h a t is, the idea of mental c o n f l i c t wi thin t h e sou l ?

I f , a s educators, we a r e t o move towards a f u t u r e wi th respons ib le

world-minded c i t i z e n s where humanity has evolved i t s e l f i n t o a more

moral and s p i r i t u a l plane, and where it is e a s i e r t o express love ,

goodwill , a reverence fo r Life, s e rv i ce , b ro ther and s i s t e rhood ,

understanding, CO-operation, equa l i t y , f reedom and s e l f - r e s t r a i n t (ie. ,

those q u a l i t i e s r e l a t i ng t o t he higher spectrum of our consc iousness ) ,

then w e must develop a 'new' educat ional approach. This must be an

approach t ha t , a s Plato emphasized, helps and encourages our s t u d e n t s

to :

1. Master those expressions ( l i m i t a t i o n s ) of the

lower s e l f within t h a t t end t o take them away

from a f u l l e r expression i n l i f e , and s epa ra t e

them from others, and,

2. become aware of those s t a t e s of consciousness,

within which they can:

( a ) discover t h e i r Higher Self, which w i l l l e ad

them towards a r e l a t i o n s h i p wi th t h a t a l 1

important 'Presence' g r e a t e r than themselves

and t o a deep r e l a t i o n s h i p wi th themselves,

with others and with nature , and

(b) express those ' S p i r i t u a l Values f o r Livingf

r e l a t ed t o these s t a t e s (P l a to ' s Ideas/Forms)

which a r e loving, embracing and i nc lu s ive of

a l 1 of Life,

1 believe t h i s program would thus bene f i t s tuden ts of a l 1 ages, by helping them t o understand t h e i ~ human cons t i t u t i on , t h a t is, a l 1 f a c e t s - of themselves (physical , emotional, mental, behavioral , s o c i a l and

i n t u i t i v e ) i n r e l a t i on t o a g r e a t e r Unity ( s p i r i t u a l ) . This knowledge

would help t o enhance t h e i r r e l a t i onsh ip s with a l 1 - with themselves,

t h e i r family, f r iends , CO-workers, with those i n t h e i r cornmunity and

elsewhere, with a l 1 l i v i n g and non-living th ings and with t h e Divine

Presence, which is inherent i n a l 1 of L i fe and which is p r ima r i l y

experienced through t he i n d i v i d u a l ' s i n t e r a c t i o n with t he environment,

How do w e help and encourage our s tuden ts t o experience and

express those s t a t e s of consciousness involving t h e i r Higher S e l f , and

i n addit ion help thern transform those expressions wi thin them t h a t a r e

separa t ive i n nature? Aïso, how can w e do t h i s i n a p r a c t i c a l way, s o

t h a t our s tudents can t r u l y understand, not j u s t through theory or

i n t e l l e c t u a l l y , bu t through ac tua l , d i r e c t personal l i v i n g experience,

t h e r e a l i t y of t h e S p i r i t u a l Truths/Laws, t h a t one might d i scover more

i n t ense ly through persona1 reve la t ion?

One answer, I believe, is through a p r a c t i c e £rom t h e anc i en t

mystery schools (and t he r e l i g i o n s ) , a l s o used by monks, poets ,

a r t i s t s , philosophers and sages - meditat ion and contemplation.

Meditation i s a technique t h a t helps us t o become aware of how w e are

r e l a t i n g (responding o r r e ac t i ng ) t o t he world around us. I t i s a

technique t ha t can help u s contemplate, i n s i l ence , t h e higher aspec t s

of consciousness. Meditation is a v i t a l t o o l f o r helping us i n the

process of transformation and u l t imate transcendence i n t o those higher

s t a t e s which g ive d i r ec t , i n t e r n a 1 motivation f o r expression of t h e

S p i r i t u a l Values/Truths f o r Living.

Albert Schweitzer wrote:

" L e t a man once begin t o th ink about the mystery

of h i s l i f e and t h e l i n k s which connect him with

t he l i f e t h a t fills t h e world, and he cannot bu t

bear to br ing upon h i s own l i f e and a l 1 o the r

l i f e t h a t cornes wi th h i s reach, t h e p r i nc ip l e s

of reverence for l i f e . " [181]

To experience t h i s , t o find one 's connection with ' the l i i e t h a t

f i l l s the world' and 'the p r i n c i p l e of reverence f o r l i f e ' , r equ i r e s

s t i l l n e s s and s i l ence . Actually, t h e word myst ica l de r ives from the

Greek \mystosf or "keeping s i l ence" . [182] I t is within t h e s t i l l n e s s

t h a t one can hear t he 'Voice of t h e Si lence*, t he Voice of t h e Higher

Se l f o r Soul, t h e Voice of God/the gods (Divine Assis tance) wi thin , t h a t

encourages pos i t i ve behaviour, loving r e l a t i o n s t o L i fe and which b r ings

understanding and insight to Life's situations.

Joel S. Goldsmith, in his book Practicing the Presence, says that

"meditation is an invitation for God to speak to us or to make Himself

known to us; it is not an attempt to reach God, since God is

Omnipresent..,. The Presence always is ...." [183] The Presence is

aiways within us. To attain the realization of this requires

meditation, as through meditation we "achieve such a state of stillness

that the awareness of God's Presence permeates us." Cl841 He also

reminds us that "God can only be reached through a receptive state of

consciousness." [185]

When Laurence LeShan wrote How to Meditate - An Acclaimed Guide to Self-Discovery, he asked a group of scientists why they meditated, and

it was exprcssed that, "It's like coming home", [186] like coming back

in touch with an important part of themselves that they had unknowingly

lost. He also observed that meditators could access through meditation

"more of ouc human potential or being closer to ourselves and to

reality, or more of our capacity for love..-our knowledge that we are a

part of the Universe and can never be alienated or separated from

it.. . ." [187] 1 am thus proposing that educators use this important 'tool' in a

classroom setting on a regular basis. It is very important to emphasize

that 1 am not talking here about an intensive, highly disciplined

program followed by 'disciples' committed to their spiritual growth, but

rather a relaxed, periodic use of a variety of techniques which should

appeal to and beneiit al1 students. For exaniple, dimming the lights,

using candles, sitting on pillows instead of chairs, using tapes of

'Relaxation' music are also beneficial in establishing a relaxed, calm

environment. Guided imagery or visualization exercises could be used

with children/teens for learning, creativity and relaxation. Maureen

Murdock, in her book Spinning Inward, writes: "Guided imagery is a

process of going within, focusing attention on breath and bodily

relaxation and moving to deeper levels of consciousness where more

images are accessible to the conscious mind. This may take the form of

a pleasant journay to the beach or mountains, a meeting with an inner

figure of wisdom, or visualizing yourself as successful in whatever

field of endeavor is your focus, Each time 1 lead an imagery exercise I

learn something new about the infinite possibilities for learning,

healing, and creativity with this technique." 11881 Deborah Rozman,

author of two other excellent books dealing with this subject called

Meditating With Children and Meditation for Children, explains that when

students are encouraged to make use of the imagination, they can be

taught to direct this faculty in a beneficial and creative way, creating

images of beauty, harmony and success. As the mind develops, she adds,

one can begin t o see t h e p a t t e r n s and e f f e c t s t h e use o f imagery has

caused (Law of Cause and E f f e c t ) .

1 would a l s o l i k e t o add t h a t 1 am n o t a t a l 1 sugges t ing he re t h a t

s t u d e n t s o r o t h e r s fol lowing a program of medi ta t ion would exper i ence

advanced mys t i ca l s t a t e s o r reach 'Cosmic Consciousness.' However,

t h e r e is ample evidence to suggest t h a t by working with t h e s p i r i t u a l

l a w s / p r i n c i p l a s i n meditat ion, and us ing c r e a t i v e v i s u a l i z a t i o n , a

sense of inner-peace, love, g r e a t e r awareness o f Se l f and t h e beginnings

of an i d e n t i f i c a t i o n with t h e Unity, with Oneness, with t h e Loving

a s p e c t o f S e l f can and w i l l f r equen t ly occur. And t h e s e most c e r t a i n l y

have t h e t a s t e of rnystical union wi th o n e ' s Higher Se l f a s an a s p e c t of

God wi th in , Many do (£rom my own exper ience wi th youth) corne i n touch

wi th a sense of something non-material t h a t i s g r e a t e r than themselves,

and t h i s is t h e beginnings of persona1 r e v e l a t i o n and c o n t a c t wi th t h e

Div in i ty . Rounan w r i t e s :

"By o f f e r i n g techniques ... c h i l d r e n consc ious ly

become aware of being \wholer . . . . Being whole

and un i f i ed , . . de f ined a s ... exper ience of u n i t y

between t h a t which l ies wi th in and t h a t w h i c h

l i e s without. This uni ty mani fes t s a s an

ever- inc lus ive awareness of S e l f , r evea l ing t h e

n a t u r e of cause and e f f e c t a s i t a c t i v a t e s energy

i n d a i l y l i f e . As much as p o s s i b l e t h e c h i l d r e n

a r e educated . , . to expand t h e i r awareness i n

terms of wholes, t o i d e n t i f y and r e l a t e themselves

through t h i s uni fy ing process to gradua l ly

revealed expanded p a t t e r n s of Being and expanded

s t a t e s of awareness beyond t h e l o g i c a l , l i n e a r

and time-bound p a t t e r n s p r e s e n t l y imposed i n

education." 11891

R o m n also e x p l a i n s tha t :

"In meditat ion, w e l e a r n t o c o n t a c t Our i n n e r

wisdom by qu ie t ing our bodies, o u r f e e l i n g s and

our thoughts. It is only when w e q u i e t t h e s e

a c t i v i t i e s of our p e r s o n a l i t y t h a t go on most of

t h e t i m e and g e t them o u t of t h e way t h a t Our Real

S e l f can su r face , Then w e become very c l e a r , and

i n t h a t c l a r i t y t h e needed answers come. W e may n o t know hou these answers corne o r where they come

£rom bu t w e feel an i n n e r sense of c e r t a i n t y abou t

our Self. This is an extremely fulfilling

experience and life takes on deeper meaning. We

become more aware in whatever we do." 11901

Gabriel Moran, a modern-day religious educator, writes that t h e s

of reflective disengagement are net just for the elderly; that infants, students, parents, laborers,, al1 need times and places of quiet. He

stresses that each person should be quiet every day to listen within,

for he believes that one's sou1 purpose is contained within. He

emphasizes that we must be still lest we miss the whole point of our

'current' life on the planet. 1 wholeheartedly share his thoughts and

beliefs. In my opinion, a teacher of wholistic education should provide

a central place within the classroom/school setting for persona1 prayer

and meditation (Moran thinks likewise), as well as implement a

meditation program into the curriculum for those of & ages, beginning with students at the elementary levels. This, to me, is absolutely

vital if we are to prepare our youth for the final stages along the

journey towards the inner center where peace and justice reside.

Meditation is thus a definite process that leads us towards this

goal. As educators, we can help our students and ourselves to use these

techniques to help in the ultimate discovery of who we truly are. In my

o m classroom, 1 observed that before 1 began meditation with them, most

of my students already were expressing, though not consistently, some

higher transcendental states such as Love, understanding, compassion and

tolerance, not only for one another but towards people outside the

classroom (family, friends) as well. A great sensitivity to others less

fortunate than themselves was also so strongly expressed that they, in a

very real sense, became my teachers as well. Ail 1 feel we have to do

as educators is encourage and help them develop more of this spiritual

expression, more of who they already are, through meditation, creative

visualization and positive action-oriented projects, in order to develop

the consistency of this expression.

A meditation program based on spiritual laws and creative

visualization was implemented by me in rny classrooms (both regular-

Stream and special education) over a period of ten years, and the

results proved to be extremely beneficial. 1 therefore tnily believe

that meditation can help our students enhance those spiritual values (eg. love) vital fox living in harmonious relationship with al1 of life.

It can also help prepare the way for students to discover,

experientially, not only the voice of the silence within, but the true

meaning of the wora 'Unity' . Why? Because (like the teachings

enrphasized in the ancient mystery schools) through meditation/

contemplation, a change occurs in Our state of consciousness whereby we

b e g i n t o v i e w a l 1 L i f e w i t h a s e n s e o f sacredness , "emerging fxom an

i n n e r communion wi th t h e Force of Life dwel l ing w i t h i n e v e r y t h i n g around

us . . . , W e d i s c o v e r a l s o t h e most fundamental under ly ing r e a l i t y of o u r

e x i s t e n c e : W e a r e One wi th t h e whole Universe. W e a r e a microcosm of

t h e un ive r se . " [191] W e beg in t o cfiscover t h e in t e rconnec tedness o f

a l 1 l i f e , a l 1 e x i s t e n c e , M l .

I would a l s o s t r o n g l y r ecomend t h a t t h e s t u d y o f 'Philosophy f o r

Youth' be implemented i n t o b o t h t h e e lementary and h igh school l e v e l s ,

as a complement t o both t h e m e d i t a t i o n and sp i r i t ua l -psycho logy

programs. Ph i lo soph ica l i d e a s can be used a s 'themesr t o be r e f l e c t e d

o r contempla ted upon whi le s i t t i n g i n rnedi tat ion o r i n t h e p r o c e s s of

a t t e m p t i n g t o overcome o u r p e r s o n a l i t y ' l i m i t a t i o n s ' . T h i s program,

which h a s a l s o been implemented i n my classroom, stresses n o t o n l y t h e

s p i r i t u a l va lues neces sa ry f o r l i v i n g i n a j u s t world (and t h e i r p o l a r

o p p o s i t e s ) , b u t add res ses q u e s t i o n s such as, "Who am I?", "Why was I

born?", "What does e x i s t e n c e mean?", and "What is t h e purpose o f my

e x i s t e n c e ? " Medi ta t ion is used a s a technique t o inwardly s e a r c h for

answers t he reby drawing upon one 's own a u t h o r i t y (imer wisdom) r a t h e r

t h a n l o o k i n g t o e x t e r n a l s for answers. Thus, t h e s t u d e n t , p r a c t i s i n g

m e d i t a t i o n , beg ins t o t h i n k f o r h d h e r s e l f , drawing h i s / h e r own

c o n c l u s i o n s , though sugges t ions can be h i n t e d a t by t h e t e a c h e r when

n e c e s s a r y .

X would a l s o emphasize t h e importance o f our p h y s i c a l body, o u r

emotions and o u r thoughts (ou r mind-sets - values , a t t i t u d e s and b e l i e f s

abou t s e l f , o t h e r s and n a t u r e ) no t o n l y t h e r a p e u t i c a l l y ( S p i r i t u a l

Psychology) , b u t p h i l o s o p h i c a l l y as w e l l , a s t h e y r e l a t e t o a g r e a t e r

Unity. Rozman e x p l a i n s t h e importance o f t h i s :

"The energy law t h a t every a c t i o n has a n equal

and o p p o s i t e r e a c t i o n is a l s o a s p i r i t u a l l a w

and a p p l i e s t o o u r thoughts and a c t i o n s as w e l l

as t o p h y s i c a l energy. If w e program something

h u r t f u l we w i l l a t sometime r e c e i v e something

h u x t f u l t o t e a c h u s t h a t everyone is o u r Self

and p a r t o f t h e One. Equally, when w e program

something p o s i t i v e and h e l p f u l ue w i l l r e c e i v e

and be he lped by it. ... The evolv ing sou1 is. . . a t t r a c t e d t o s i t u a t i o n s s o t h a t i t can have t h e

most fertile environment f o r be ing confronted

w i t h them t o work through them." 11921

The r o l e of t h e w h o l i s t i c educa to r is t h u s extremely impor tan t i n

assisting our youth to become stable and open-minded i n d i v i d u a l s who

97

have both a sense of purpose and a sense of p o s i t i v e d i r e c t i o n in t h e i r

l i v e s .

add i t ion t o the above, 1 a l s o suggest bplement ing:

Peace/Global Eàucational Pro jec t s , t o be used as

a ' tool ' f o r helping s tuden ts b r i ng f o r t h and

c i i rec t ly l i v e out the S p i r i t u a l Pr inciples /Values

-values which they have a l ready contacted and

gained i n s i g h t i n t o through t h e ' t ranscendenta l r

s t a t e s i n meditat ion.

Creative expression (and t he r apy ) , such a s kt

(Color Therapy) , Music (Sound Therapy) , Dance

(Movement Therapy) .,. The discovery of i nd iv idua l

t r u t h and Our Creat ive S p i r i t u a l Essence/Divinity

can be achieved and r ea l i z ed through c x e a t i v i t y .

Math and a study of archetypal symbols: Numbers

(Numerology), Shapes (Geometry) and P l ane t s

(Astrology) -

Nutr i t ion with vegetar ian awareness.

Sciences: Anatorny, Physiology, Biology, Science,

Physics, Mathematics, Chemistry.

Reading; Languages .

What is 'unique' about t h e curriculum 1 am proposing is t ha t , l i k e

t h e curriculum of Pythagoras and Pla to , a l 1 t h a t is s tud i ed - be it

mystic s t a t e s , s p i r i t u a l psychology ( t h e hunan c o n s t i t u t i o n ) ,

meditat ion, philosophy, r e l i g ion , a r t , m u s i c , the sc iences , reading,

math - i s to be linked to t h e Source and Creator o f A i l by seeing t h e

correspondences between one sub j ec t and ano ther i n t e m of causes and

e f f e c t s and processes. I n t h i s way "al1 subjects studied become

integrated as a Unity through understanding t h e rhythms and p a t t e r n s

t h a t under l i e them a l l . T h e consciousness of t h e c h i l d then becomes

identified with these l i f e - revea l ing p a t t e r n s i n an expanding dynamic

awareness. The var ious sub j ec t s a r e r e a l i z e d to be part of an

i n t eg ra t ed Whole, r a t he r than seen a s separated, non-related,

spec i a l i z ed f i e l d s of knowledge. T h e child then, can corne t o terms with

t h e whys and wherefores of what he is being t augh t i n r e l a t i onsh ip t o

himse l f a t t he cen t e r and i n context wi th h i s t o t a l l i f e . " [193] With

an i n t e g r a t e d approach, s t u d e n t s can corne t o an understanding t h a t t h e

Essence of 'The One' is indeed i n h e r e n t w i t h i n a l 1 of its p a r t s and t h a t

a l 1 o f c r e a t i o n is p a r t of 'The One' - and qu ick ly l e a r n t o a c t

accord ing ly -

This v i s i o n , however, can on ly be s u c c e s s f u l i f t h e educators

themselves a r e proper ly t r a i n e d and exper ienced i n t h e philosophy and

practicî of w h o l i s t i c educat ion. Obviously o l d teaching 'mind-sets' and

' l i p - se rv ice r w i l l not do. Y e t , what t r a d i t i o n a l t eache r could resist

t h e p o s i t i v e va lues and h e a r t f u l express ion which should qu ick ly emerge

from t h i s 'neut approach.

In conclusion, t h e educa to r ' s emphasis is obviously with t h e

youth - tomorrow's c i t i z e n s and l e a d e r s (phi losopher-kings?) i n

t r a i n i n g . The school can p l a y a major r o l e i n helping Our s t u d e n t s t o

r e s p e c t t h e e a r t h and t ransform it - and n o t only the e a r t h , b u t

ou r se lves a s w e l l - e s p e c i a l l y by t h e cu r r i cu lum it emphasizes. 1

sugges t the curr iculum i n school should be a n i n t e g r a l p a r t of a broader

curr iculum that emphasizes 'The A r t o f Living' a s w e l l as t h e s k i l l s

necessary for t oday ' s world. From the schoo l , new values and a t t i t u d e s

can reach o u t t o p o s i t i v e l y a f f e c t p a r e n t s , t h e home and t h e c o m u n i t y .

I t c e r t a i n l y would be a cha l l enge t o develop a comprehensive 'new'

core-curr iculum t h a t does justice t o the g o a l s of w h o l i s t i c educat ion .

To a c c o ~ l i s h t h i s , I b e l i e v e t h a t one shou ld f i r s t do extensive

r e sea rch on present-day ' a l t e r n a t i v e * schemes of w h o l i s t i c o r soul -

cen te red educa t ion t h a t e x i s t around t h e world - f o r example, T h e

Montessori Schools , The Waldorf Schools (Rudolph S t e i n e r ) , The Nizhoni

School f o r Global Consciousness, The Robert Mueller School, etc-

Clear ly , this i s a t o p i c f o r a much more d e t a i l e d study. However,

based on my own admit tedly limited persona1 experience, 1 have sugges ted

a p o s s i b l e s o l u t i o n t o some of our e d u c a t i o n a l and s o c i a l cha l l enges

today based on recovering t h e essential pr imord ia l 'Wisdom' of t h e

ancient mystery schools as embodied i n t h e r e l i g i o u s and ph i losoph ica l

d o c t r i n e s of P l a t o and h i s 'wholis t ic ' o r soul-centered scheme o f

educat ion o u t l i n e d t h i s paper .

Ingram, Catherine, Ken Wilbur, The Pundit of Transpersonal

Psychology, Yoga Journal, pg. 4 0 .

Compiled by some of her friends. Peace Pilgrim: Her Life and Work

in Her Own Words. An Ocean Tree Book, pg. 8.

Ibid., pg. 8.

Cousins, Norman, The World of Albert Schweitzer, pg. 45.

Ferguson, Marilyn, The Aquarian Conspiracy, pg. 371.

Goldsmith, Joel, Practicing the Presence, pg. 9 6 .

Ibid., pg. 96.

Lbid., pg. 96.

LeShan, Laurence,

Ibid., pg. 1.

Murdoch, Maureen,

How to Meditate, pg. 1.

Spinning Inward, pp. 2-3 .

Rozman, Deborah, Meditatinq With Children, pp . 5-6. Rozman, Deborah, Meditation for Children, pp. 2-3.

Hudon, Jean, Guiding Manual for a New World, pg. 7.

Roman, Deborah, Meditation for Children, pg. 2.

Roman, Deborah, Meditating With Children, pg. 6.

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Own Words, An Ocean Tree Book, Santa

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1984

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Simon and Schuster , N.Y., 1966

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Ekhan, Irwin, The Works of P la to , The Modern Library, N.Y., 1928

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Boston, 1980

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1989

Grube, G.M.A., Plato - Phaedo, Hackett Publishing Co. Inc-, Indianapolis, 1977

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ARTICLES :

Ingram, C a t h e r i n e , Ken Wilbur, The Pundi t of T ranspe r sona l Psychology,

Yoga J o u r n a l , Sept./Oct. 198

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