by Moe | Dec 18, 2023 | Gnosis, Philosophy
“Now, God made the world for the sake of beings who were to be, as it were, co-workers with him in the creation of life.” – Plato
The ancient Greek philosopher, Plato had a profound understanding of the secret nature of reality, which he expressed in some of his most influential works such as “Timeaus.” It provides a unique perspective on the role of what he calls “the Craftsman”, also referred to as the “Demiurge” who possesses remarkable artistry and skill in shaping and creating the world.
Plato’s ideas of the demiurge take center stage as the creator responsible for shaping the physical realm we inhabit with purposeful intent.
This departure from traditional theological concepts of fate and hope challenges established notions of a supreme being that not only governs the universe, but every person’s consciousness. Unlike traditional religious beliefs attributing creation to a divine intelligence or a personal ruler, this perspective rejects the notion of creation as a purely metaphysical or abstract process undertaken by an all-powerful deity.
Another crucial aspect of his depiction of the Craftsman was the notion of purposeful creation.
Instead, Plato emphasizes the role of manual labor, skill, artistry, and purposeful creation as the driving forces behind the physical world. This perspective encourages us to reflect on the inherent order and harmony found within nature and the intricate interconnections between various elements of the cosmos and between all things – including human beings.
These ideas raise questions about the purpose and intention behind our existence and the role of the creator in shaping our minds and reality. As we delve deeper into Plato’s philosophy, we begin to question our preconceptions about what we know about the world and the nations and cultures we inhabit were truly created.
The Craftsman (Demiurge,” dêmiourgos, 28a6) is central to Plato’s philosophy in a dialogue between Socrates, Timaeus, Critias, and Hermocrates, in which they discuss various topics related to the nature of the universe. Timaeus, the main speaker in the dialogue, is a Pythagorean philosopher who argues that the Craftsman was both the creator and the ruler of the universe, responsible for the ongoing maintenance and perfection of all things.
The idea of the Craftsman is Plato’s explanation of Orphic mysteries with the God known as Theogonies Phanes – Zeus, the primordial God of creation who builds the world out of elemental or primordial matter. This concept has been very influential in philosophy, theology, science, and Freemasonry over the last two thousand-plus years.
For example, in the Abrahamic religions, God is the supreme deity who made the world and he guided human destiny and the idea of the Craftsman would align with Masonic concept of The Grand Architect of the Universe (T.G.A.O.T.U.).
Plato’s Craftsman also encompasses a wide range of scientific, metaphysical and epistemological ideas, all intricately intertwined within a concept he calls “Forms or Ideas.” This concept posits that the material world we perceive is but a mere reflection or imperfect copy of higher, eternal, and perfect forms.
These forms, according to Plato, exist in a transcendent realm beyond our physical reality.
His understanding of the Craftsman is deeply rooted in his metaphysics, which states that the world is made up of two distinct realms: the realm of Forms and the realm of the material world. Plato presents a cosmological account of the origin of the world with the Demiurge depicted as a skilled craftsman or artisan who utilizes pre-existing material and imitates the eternal Forms to shape the physical realm.
The realm of Forms is the realm of abstract concepts, such as beauty, justice, and goodness. The material world, on the other hand, is the world of physical objects that we can see, touch, and experience.
For Plato, the Craftsman was responsible for bridging the gap between these two realms.
Through the act of creation, the Craftsman brought the Forms into the material world, giving them shape and substance. This process of creation was not a one-time event but was continually shaping and perfecting the universe.
According to Plato, the Craftsman began by creating the world soul, which he describes as “the most divine and the most comprehensive of all things” (Timeaus 30b). The world soul is the animating force that gives life to the universe, providing the necessary energy for all things to exist and thrive.
As I have explained in previous essays, Plato’s world soul can be compared to the Freemasonic concept of The Grand Architect of the Universe and the All Seeing Eye. In the Abrahamic religions, we find this concept in the Eye of Providence and Heaven and in science as the Noosphere.
Plato argues that we can bring goodness and order to the world by shaping our lives to reflect the good because chaos is disturbing both physically and spiritually, It confuses our sense of the rightness and order of things.
Once the world soul was created, the Craftsman began to shape the physical world, starting with the four elements: earth, air, fire, and water. These elements were not created ex nihilo but were instead formed from the preexisting chaos that existed before the universe was created.
The Craftsman then combined these elements to create the physical world, including the stars, planets, and all living things. The process of creation was not haphazard but followed a divine plan that was preordained.
He explains that the Craftsman/Demiurge used the four elements – fire, air, water, and earth – to create the world. Using the principles of proportion and harmony to create a universe that is ordered and beautiful. Timaeus explains:
“Now, in dealing with the universe, he mixed the unintelligible with the intelligible, and the result was a visible universe which was both beautiful and intelligent” (30a). Here, he is suggesting that the Craftsman is able to create an ordered and rational universe by combining intelligible principles with unintelligible matter.
“The creator made the world a living being, with soul and reason, because he was good and wise. He also made the world beautiful and good, because he desired that it should be like himself. He made the universe out of fire and earth, and he mixed them together in the proportion of two to one. He then added air and water in due proportion, and out of this mixture he formed a globe, which he divided into seven circles, which he called the seven planets.”
In other words, the Craftsman is able to bring order out of chaos by using his intellect and skill to shape the raw materials of the universe into a harmonious whole.
Furthermore, the Craftsman is not a passive or indifferent creator.
Rather, he is deeply invested in the well-being of the universe and takes an active role in its ongoing development and maintenance. In Timeaus, Plato wrote:
“For it was necessary that it should be made as beautiful as possible and as good as possible. Hence, he who was to be a good creator, inasmuch as he was good, fashioned the universe with beauty as well as goodness” (30a).
Here, Plato is suggesting that the Craftsman is motivated by a desire to create a universe that is not only ordered and rational but also beautiful and good.
The Craftsman’s Role in Human Life:
Plato’s concept of the Craftsman is not limited to the creation of the universe. Rather, it has important implications for human life as well.
In Timeaus, he writes: “Now, God made the world for the sake of beings who were to be, as it were, co-workers with him in the creation of life” (31a).
Here, Plato is suggesting that human beings have a special role to play in the ongoing development and maintenance of the world in which we live. Like the Craftsman, our nations and societies should belt by intelligent design and skillful labor in which we are are all workers cooperating with one another in its fabrication.
The Craftsman was a perfect being, free from imperfection and error, and his creation reflected this perfection. As Plato explains, “He [the Craftsman] was good, and in him there was no variation or inconsistency; for being changeless, he was the cause of consistency in everything” (Timeaus 29e).
Furthermore, the Craftsman is responsible for endowing human beings with the ability to reason and intelligence to understand the world around them.
It is the source of all motion for the universe as a whole, the World Soul, and the soul of humans.
Timaeus argues that this source must be an efficient cause (Timaeus 27d). An efficient cause, he says, is one that acts without being acted upon.
In other words, it does not receive its motion from another source and so it can provide motion for other things by acting upon them directly. This means that there must be something, which acts without being acted upon in order to provide the first principle of all motion in the universe as a whole.
Plato’s concept of the Craftsman as the creator of the physical world introduces a fascinating perspective on the origins of our reality. By characterizing the Craftsman as a manual laborer, he highlights the deliberate craftsmanship involved in the shaping of the world.
Plato’s Craftsman invites us to contemplate the intricate relationship between the creator and the created, encouraging us to explore the boundaries between the natural and the artificial.
This idea challenges traditional beliefs and invites us to reconsider our understanding of the universe and our place within it.
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Jul 8, 2023 | Freemasonry, Gnosis, Illuminati, Philosophy
The ancient Greek world was a rich tapestry of religious and philosophical ideas, with diverse cults and mystery traditions offering individuals different pathways to a deeper understanding of the divine and the self.
Among these, the Orphic Mysteries emerged in approximately the 6th Century BC as a prominent philosophical movement, characterized by its unique mythology, rituals, and esoteric teachings. (1)
![](https://www.gnosticwarrior.com/wp-content/uploads/2018/06/Great-Seal-Orpheus.jpg)
Rooted in the mythological and ritualistic traditions of the Orphic movement, these mysteries offered a path to spiritual enlightenment and liberation. Numerous sources contribute to our understanding of Orpheus and his significance in Greek mythology.
Throughout history, numerous renowned philosophers and historians, spanning several centuries, have asserted that Orpheus existed as an actual human being, elevating him to a god-like status. His life story is recounted in various Greek myths, weaving together elements of music, heroism, and supernatural abilities.
According to these accounts, his accomplishments revolved around his efforts to revolutionize the state religion and cleanse the land from a devastating plague.
The Orphic teachings can be found in the philosophies of renowned thinkers such as Pythagóras, Socrates (Sôkrátîs), Plato (Plátôn), and their intellectual successors such as the Pythagoreans and Neoplatonists who followed in this tradition forming a direct lineage from Orpheus. (2) His political and religious doctrines served as the foundation for shaping the course of Western philosophy as a whole.
As the 19th century historian and expert Thomas Taylor wrote;
“For all the Grecian theology is the progeny of the mystic tradition of Orpheus; Pythagoras first of all learning from Aglaophemus the orgies of the Gods, but Plato in the second place receiving an all-perfect science of the divinities from the Pythagoric and Orphic writings.” (3)
The various cults surrounding the teachings of Orpheus are prominently featured in these ancient texts, solidifying his status as a significant figure in the mythological pantheon. He is credited as being the founder of the theology of the Greeks such as Eleusisian mysteries and the Mysteries of Dionysos.
According to historical accounts, it is believed that the ancient Greek Mystery Cults established by Orpheus at Eleusis were heavily influenced by Egyptian traditions, which were transmitted through Ancient Phoenicia, the island of Crete, and Greece.
Diodorus Siculus, the 2nd century Greek historian, who is best known for his monumental work on universal history of the world, “Bibliotheca Historica” (Library of History), said that he relied on the work of Orpheus as one of his main sources.
Siculus claimed that he was held in such high esteem because he was the most knowledgeable man of the time who was honored by both the Greeks and the Egyptians. He also mentions that the rituals associated with Osiris, an Egyptian god, were remarkably similar to those of Dionysus, who was said to be a priest of Orpheus.
Siculus wrote:
“In After-times, Orpheus, by reason of his excellent Art and Skill in Musick, and his Knowledge in Theology, and Institution of Sacred Rites and Sacrifices to the Gods, was greatly esteemed among the Grecians, and especially was received and entertained by the Thebans, and by them highly honored above all others; who being excellently learned in the Egyptian Theology, brought down the Birth of the ancient Osiris, to a far later time and to gratify the Cadmeans or Thebans, instituted new Rites and Ceremonies, at which he ordered that it should be declared to all that were admitted to those Mysteries, that Dionysus or Osiris was begotten of Semele by Jupiter.
The People therefore partly through Ignorance, and partly by being deceived by the dazzling Luster of Orpheus his Reputation, and with their good Opinion of his Truth and Faithfulness in this matter (especially to have this God reputed a Grecian, being a thing that humored them) began to use these Rites, as is before declared. And with these Stories the Mythologists and Poets have filled all the Theaters, and now it’s generally received as a Truth, not in the least to be questioned.” (4)
The 20th-century historian and author, Otto Kern said in his Orphicorum Fragmenta that this testimony, from Diodorus of Sicily, says that Orpheus took his mystic rites from Egypt and that the Egyptian rite of Osiris is the same as that of Dionysus, the name alone being changed.
The parallels between the Egyptian and Greek mysteries extended beyond Dionysus and Osiris. Diodorus also noted that the Eleusinian mysteries shared similarities with the rites of Isis and Demeter.
“Orpheus, for instance, brought from Egypt most of his mystic ceremonies, the orgiastic rites that accompanied his wanderings, and his fabulous account of his experiences in Hades. For the rite of Osiris is the same as that of Dionysus, and that of Isis very similar to that of Demeter, the names alone having been interchanged; and the punishments in Hades of the unrighteous the Fields of the Righteous, and the fantastic conceptions, current among the many, which are figments of the imagination, all these were introduced by Orpheus in imitation of Egyptian funeral customs.” (5)
This further supports the notion that there was an intermingling of religious practices and beliefs between these ancient cultures of Greece and Egypt.
According to Pausanias, a Greek historian from the second century, individuals seeking knowledge (gnosis) and spiritual enlightenment would become initiates of the Mystery Schools established by Orpheus. These schools were dedicated to teaching ceremonial magic, unraveling the mysteries of the divine realms, and imparting the wisdom of herbal remedies for healing and warding off divine wrath.
Pausanias noted that both men and women flocked to these schools in great numbers, desiring purification and forgiveness for their unholy actions, so that they could lead virtuous lives that pleased the gods and gained their favor. (6)
Carl Gustav Jung (1875-1961), one of the world’s most prominent Swiss psychiatrists and psychoanalysts, acknowledged the significance of Orphism on the world’s religions and cultures. Jung wrote that Ophism “inspired the religious ruminations and philosophic speculation of many centuries” and it offered “initiation into the secrets of the earth,” suggesting a deep connection with the mysteries of the natural world. (7)
For example, one of the central aspects of the Orpheus myth is his descent into the Underworld to retrieve his deceased wife, Eurydice. This journey is laden with symbolism and mirrors the hero’s journey archetype, which Jung believed was a recurring pattern in myths and religious tales worldwide.
Unlike the rites of Osiris and Isis, which primarily involved lamentations for the deaths of the deities associated with agriculture and vegetation, the Orphic Mysteries focused on the spiritual enlightenment of the initiate. (8)
Jung viewed Orphism as an attempt to reconcile the opposites within the individual psyche. He saw it as a profound expression of the human psyche’s desire for transcendence and spiritual liberation. He believed that Orphism represented a collective striving for connection with the divine, reflecting the innate human longing for a deeper understanding of the self and the cosmos.
In his book “Psychology and Alchemy,” he stated, “Orphism was a psychology of religion with a strong Gnostic coloring, representing the sum total of philosophical and religious endeavors to explain life as a meaningful whole.” Jung recognized the Orphic tradition as a quest for unity and wholeness, aiming to bridge the gap between conscious and unconscious aspects of the psyche. (9)
In “The Archetypes and the Collective Unconscious” (1934-1954), Jung discussed the hero’s journey as a transformative process of self-discovery, representing the individual’s confrontation with the unconscious and the integration of its contents. Orpheus’ descent into the Underworld signifies a quest for personal growth and spiritual development, echoing the individuation process in Jungian psychology. (10)
THE ORPHIC CONNECTION TO FREEMASONRY
This philosophical lineage and connection to the ancient mystery schools of Greece and Crete also continues on to today through the teachings of Gnosticism, religion, Freemasonry, Rosicrucianism, and the Illuminati. Many of our most prominent scholars have acknowledged Orphic influences on our Western Esoteric mystery traditions.
One of the oldest connections is to Pythagoras, who lived in the 6th century BC. He was a Greek philosopher, mathematician and spiritual leader. He founded the philosophical and religious school of Pythagoreanism. Pythagoras’ teachings were also transmitted to the Western world through prominent medieval alchemists and subsequent practitioners of magic and secret societies, including the fraternities of Freemasonry and the Illuminati, in which Pythagoras played a central role.
This influence can be attributed to the origins of the Western mystery traditions along with their syncretic nature, where ideas, symbols, and religious customs have migrated from Egypt to Crete and Greece to the rest of the Western world, while sharing many of the same customs and rituals between different societies and cultures. These migrations of people which include language, history, religion, and Freemasonry can be traced throughout history to their true origins.
According to the Italian philosopher, scholar, and current Grand Master of the Academy of the Illuminati, Giuliano Di Bernardo;
“Orphism has had a considerable influence on the nascent philosophy not so much over the doctrine of reincarnation as for the dualistic conception of man. For the first time, man is understood as personifying two opposed principles: the immortal soul and the mortal body. This gives rise to a dualism that will cross the entire span of the history of philosophical thought up to our own days. Without Orphism, we would be unable to explain Pythagoras, Socrates, Plato and all the philosophers who draw upon them.”
Di Bernardo further stated;
“As far as the initiatory foundation is concerned, between the Freemasonry and the Order of the Illuminati there are no differences: they are both heirs of the ancient Orphic and Pythagorean mysteries. The differences when compared to the present practices can pertain to the symbols, the rituals and the ceremonies.” (11)
Therefor, students of Western Esotericism and true symbolic Masonry should have a firm understanding of Orphic history. Famous Freemason and scholar Albert Pike, in his seminal work “Morals and Dogma,” suggests a Masonic connection to the Orphic Mysteries. Pike wrote;
“The distinction between the esoteric and exoteric doctrines (a distinction purely Masonic), was always and from the very earliest times preserved among the Greeks. It remounted to the fabulous times of Orpheus; and the mysteries of Theosophy were found in all their traditions and myths. And after the time of Alexander, they resorted for instruction, dogmas, and mysteries, to all the schools, to those of Egypt and Asia, as well as those of Ancient Thrace, Sicily, Etruria, and Attica.” (12)
The renown 20th century Masonic philosopher and historian, 33rd Degree Freemason, Many. P. Hall said:
“According to Iamblichus and Proclus, the Grecian theology was derived from the teachings of Orpheus. From Orpheus the doctrine descended to Pythagoras, and from Pythagoras to Plato. These three men together were the founders and disseminators of the Secret Doctrine which had been brought from Asia in the second millennium B. C.
In the words of Proclus, “What Orpheus delivered mystically through arcane narrations, this Pythagoras learned when he celebrated orgies in
the Thracian Libethra, being initiated by Aglaophemus in the mystic wisdom which Orpheus derived from his mother Calliope, in the mountain Pangaeus.” (13)
The influence of Orphic ideas within Freemasonry can be seen when examining Freemasonry from both a philosophical and symbolic perspective. One of the key aspects that highlights this symbolic connection between the Orphic Phanes, Plato’s Demiurgic Craftsman, and the Masonic Grand Architect of the Universe becomes readily apparent.
Both the Orphic mysteries and Freemasonry advocate for moral conduct, personal transformation, and the pursuit of divine knowledge. While the specific doctrines and practices may differ, the underlying principles of virtue, integrity, self-improvement, and enlightenment connect these traditions across time.
According to Dr. Nicolas Laos the Grand Master of the Autonomous Order of the Modern and Perfecting Rite of Symbolic Masonry (A∴O∴M∴P∴R∴S∴M∴), the beginning of Western esotericism, along with the Freemasons and the Illuminati originates with the ancient Orphic mysteries:
“Adam Weishaupt founded the Order of the Illuminati on 1 May 1776 in Bavaria.
Its declared purpose was to bring its members to the highest degree of morality and virtue, to free their minds from prejudice and superstition, and to reform the world by defeating the evils that afflict it.
As regards Freemasonry, Weishaupt maintained that his Order should remain distinct from it because the mysteries of Freemasonry were too puerile and too easily accessible to public opinion. The consequence was that the grades and rituals of the Illuminati were different from those of the Freemasons.
Moreover, the Order of the Illuminati, being a specific interpretation of the millenary esoteric tradition that starts with Orphism in the sixth century B.C.E., presents some common characteristics with other initiatory societies, such as the Rosicrucian Movement and Freemasonry.
According to many ancient Greek philosophers and mythologists, Orpheus founded the Orphic Mysteries, a system of mystical religious anthropology. The rites of those secret mysteries were based on the myth of Dionysus Zagreus, the son of Zeus and Persephone.
When Zeus proposed to make Zagreus the ruler of the universe, the Titans disagreed, and they dismembered the boy and devoured him. Athena saved Zagreus’s heart and gave it to Zeus, who swallowed the heart, from which was born the second Dionysus Zagreus.”
Nicolas Laos continues;
“Moreover, Zeus destroyed the Titans with lightning. From the ashes of the Titans sprang the human race, who were part divine (Dionysus) and part evil (Titan). This double aspect of human nature, the Dionysian and the Titanic, plays a key role in Orphism.
The Orphics affirmed the divine origin of the soul, but they believed that the soul could be liberated from its Titanic inheritance and could achieve eternal bliss through initiation into the Orphic Mysteries.
Thus began the history of Western esotericism.” (14)
THE ORIGINS OF THE ORPHIC MYSTERIES AND THE LEGEND OF ORPHEUS
Though the exact origins of the Orphic Mysteries remain shrouded in myth and speculation, they exerted a profound influence on the religious and cultural fabric of ancient Greece. It is within the mythical and historical narrative of Orpheus that the true foundations of the Orphic Mysteries lie.
The Orphic Mysteries find their roots in Orpheus, a figure who has been the subject of debate on whether he was a mythical or historical character. Regardless, he held great reverence as a poet, musician, and prophet that earned him the status of a divine patron.
What is certain is that Orpheus left an indelible mark on Greek, Cretan, and Freemasonic history, and his influence has persisted throughout the past 2,500 years or even longer in both classical and modern literature.
As you will see, his teachings and mythical biography served as the foundation for several initiatory cults centered around philosophy and esotericism with themes of death, rebirth, and the salvation of the soul. They provided spiritual guidance and enlightenment to their followers, drawing inspiration from the legendary figure of Orpheus.
The Orphic cosmogony presented a unique worldview, diverging from traditional Greek religious beliefs. Central to their philosophy was the concept of the soul’s transmigration, emphasizing the eternal nature of the soul and its journey through various reincarnations.
Rituals often included ceremonies of purification, symbolic sacrifices, and the consumption of ritualistic meals or drinks, such as the famous Orphic eggs and honey. This belief system offered hope for liberation from the cycle of birth and death, with the ultimate goal being the union of the soul with the divine.
His father, in various versions, is said to be Oeagrus, a Thracian king, or Apollo, the Greek god associated with music, poetry, and prophecy. He was believed to be the son of Apollo, the god of music and arts and the son of a Muse, most commonly identified as Calliope, the Muse of epic poetry. It is within the context of this divine lineage that Orpheus’s extraordinary musical abilities are often depicted. (15)
The myth of Orpheus extends beyond his musical prowess, encompassing his remarkable adventures in the underworld, his ill-fated love for Eurydice, and his role as a divine guide. The story of Orpheus and his descent into Hades to retrieve his beloved wife Eurydice serves as a profound metaphor for the power of music and the human longing for connection and redemption.
In one ancient account, it is recounted that Orpheus possessed a magical lyre, an instrument whose melodies had the power to sway the hearts of gods, animals, and even inanimate objects. The mythological aspect here lies in the notion that music, with its enchanting harmony, could transcend the boundaries of mortal existence and touch the realm of the divine
THE ORPHIC HYMNS
The most well-known text associated with Orpheus are The Orphic Hymns, which holds significant prominence in contemporary Hellenic religious worship. It was called the Orphic Kozmogonía (Cosmogony) and Thæogonía, which exist only in fragments that are scattered among the works of various ancient authors.
The earliest known mention of Orpheus is attributed to Ívykos, a poet from the sixth century BCE. Although only a small fragment remains from Ívykos’ work, it includes the phrase “famous Orphéus.” (16)
This indicates that even during that time, Orpheus had already achieved a considerable level of fame.
One such mention can be found in Plato’s Eighth Book of Laws, where the existence of Orphic hymns is alluded to. Plato, in his dialogue “Laws,” discusses various religious and philosophical matters, including the role of music and hymns in society where he explains the significance of hymns and their potential to shape moral character. (17)
Another source that refers to these hymns is Pausanias, a Greek traveler and geographer from the 2nd century AD.
Pausanias, in his work “Description of Greece” describes Orpheus as a Thracian figure who was depicted on Mount Helicon, accompanied by ΤΕΛΕΤΗ (initiation or religion), while being surrounded by representations of wild beasts, some made of marble and others of bronze. The author of the Letters on Mythology translates Pausanias’ words as follows:
“The Thracian Orpheus (says Pausanias) was represented on mount Helicon, with ΤΕΛΕΤΗ by his side, and the wild beasts of the woods and surrounded by representations of wild beasts made of marble and bronze. Pausanias also mentions that Orpheus’ hymns were known to be relatively short in length and limited in number, which suggests that they were distinctive in their brevity.(18)
According to Pausanías, he exceeded his predecessors by uncovering the divine mysteries, which ultimately led to his demise. He wrote;
“In my view Orpheus outdid his predecessors in beautiful verse, and obtained great power because people believed he discovered divine Mysteries, rites to purify wicked actions, cures for diseases, defenses against the curses of heaven. They say that the Thracian women plotted Orpheus’ death because he attracted their men to follow him in his wanderings, but because of the men they were frightened to do it;
But when they were full of wine they carried the thing through, and, ever since, the men have had the tradition of marching drunk to battle. There are some who say Orpheus died thunderblasted by the God, because of the stories he made public in the Mysteries, which men had never heard before.”
This account by Pausanías draws parallels to the Greek mythological tale of Prometheus, who suffered punishment at the hands of Zeus for divulging secrets to humanity. As punishment, Prometheus was sentenced to endure having his liver perpetually consumed by an eagle.
In Greek mythology, Prometheus, a titan, defied the gods by giving fire, a symbol of knowledge and civilization, to humanity. Zeus, angered by Prometheus’ audacity, devised a punishment to match the severity of the offense. Prometheus was bound to a rock, where an eagle would perpetually devour his liver, which regenerated daily. This cycle of torment continued until Hercules eventually freed Prometheus.
Socrates’ teachings and methods of questioning challenged the traditional beliefs and societal norms of his time. He encouraged critical thinking and the pursuit of wisdom, which sometimes involved questioning the authority of the gods and established dogmas. Plato, one of Socrates’ most prominent students, also faced accusations of divulging secret mysteries and was subjected to suspicion and scrutiny.
Socrates’ trial and subsequent death are documented by Plato in works such as “Apology” and “Phaedo.” The charges against Plato himself are mentioned in Aristophanes’ comedy “The Clouds.”
Furthermore, it finds resonance with the factual account of Socrates, who faced capital punishment at the hands of the Athenian government, and his student Plato, who also encountered accusations of revealing concealed mysteries. Then later came the Masonic myth of Hiram Abiff who on “the contrary” was killed by three fellow craftsmen known as ruffians for not revealing the mysteries and instead valuing the sacredness and secrecy of the knowledge.
According to Damáskios (Damascius, Δαμάσκιος), a Neoplatonic philosopher who lived until sometime after 538 CE, there are three significant Orphic theogonies discussed in his book on first principles, called “ἀπορίαι καὶ λύσεις περὶ τῶν πρώτων ἀρχῶν” (aporiai kai luseis peri ton prōtōn archōn). He was a leading figure in the Neoplatonic school of thought, and his writings have preserved valuable insights into ancient philosophical and religious traditions, including those of Orphismós.
In his work, Damáskios mentions a text called “The Sacred Logos in Twenty-Four Rhapsodies” (Ιερός Λόγος σε 24 Ραψωδίες). The term “rhapsodies” refers to specific sections within the text, organized similarly to the structure of the Iliad (Ἰλιάς) or the Odyssey (Ὀδύσσεια), both of which are divided into twenty-four parts or books referred to as rhapsodies.
This particular text was regarded as the established or “orthodox” theogony of Orphismós (Orphism, Ορφισμός).(19)
THE CONNECTION OF THE ORPHIC MYSTERIES TO THE ANCIENT PHILOSOPHERS AND MYSTERY SCHOOLS
Clement of Alexandria wrote extensively on various philosophical and religious topics, and he drew upon a range of sources, including Orphic literature. He said that both Orpheus and Plato derived their knowledge of the one Living and True God from the Mosaic writings, and cites these lines from one of the Orphic hymns: “One is perfect in Himself, and all things are born of One; Him no one of mortals has seen, but He sees all.”(20)
Clement’s works, such as “Exhortation to the Greeks” and “Stromateis,” contain references to the Orphic myth and shed light on its influence within the broader cultural and intellectual milieu of the time.
The 19th century German philologist and historian of Greco-Roman religions, Albrecht Dieterich (1893) argued in his influential work on Greek and Christian apocalyptic religions that Plato reproduced an authentic Orphic eschatology, a viewpoint supported more recently by Peter Kingsley (1996). (21)
Recent archeological discoveries including the Gold Tablets, the Derveni Papyrus, the Gûrob Papyrus, and an Olbian bone tablet, have significantly reshaped our understanding of Orphism and ignited a lively debate among scholars. These artifacts, considered to be among the earliest remnants associated with the Orphic tradition, have provided valuable insights into ancient religious and philosophical practices.
The Gold Tablets, for instance, were unearthed in various locations such as Thessaly and Crete, and they contain inscriptions written in ancient Greek. These tablets are believed to have been buried with the deceased, serving as guides to the afterlife according to Orphic beliefs. They offer detailed instructions and rituals aimed at securing a favorable journey for the soul. (22)
Another notable discovery, the Derveni Papyrus, was found in 1962 in Derveni, near Thessaloniki, Greece. Although not exclusively dedicated to Orphism, this ancient manuscript contains a philosophical treatise with strong connections to Orphic doctrines. It explores topics such as cosmogony, religious rituals, and the nature of the gods, providing valuable insights into the philosophical and religious landscape of the time. (23)
The Gûrob Papyrus, discovered in the late 19th century in Gûrob, Egypt, presents a collection of magical spells and religious hymns associated with Orphic practices. This papyrus has played a crucial role in unraveling the mystical aspects of Orphism, shedding light on the rituals and beliefs related to the Orphic mysteries. (24)
Additionally, the Olbian bone tablet, found in Olbia, a Greek colony on the northern coast of the Black Sea, provides yet another fascinating glimpse into the early expressions of Orphic traditions. This small bone fragment contains an inscription believed to be an invocation to the deity Dionysus, emphasizing the significance of Dionysiac elements within the Orphic cult. (25)
PYTHAGORAS
In examining the teachings of Pythagoras and the Pythagoreans, it is quite evident that Orpheus and the religious and philosophical system known as Ophism had a profound influence on thier own ideas. They were well known just like Orpheus for their contributions to mathematics, music, philosophy, and mysticism.
Like is found in Ophism, Pythagoras embraced the Orphic belief in the soul’s transmigration, asserting that the soul is eternal and undergoes a cyclical process of rebirth. He regarded the body as a temporary vessel for the immortal soul, emphasizing the importance of moral and intellectual development to liberate the soul from the cycle of reincarnation.
According to 19th century British author and neo-Platonist classicist, Thomas Taylor wrote;
“In the former part of this Dissertation, we asserted that we should derive all our information concerning the Orphic theology, from the writings of the Platonists; not indeed without reason. For this sublime theology descended from Orpheus to Pythagoras, and from Pythagoras to Plato; as the following testimonies evince.
“Timæus (says Proclus) being a Pythagorean, follows the Pythagoric principles, and these are the Orphic traditions; for what Orpheus delivered mystically in secret discourses, these Pythagoras learned when he was initiated by Aglaophemus in the Orphic mysteries.” Syrianus too makes the Orphic and Pythagoric principles to be one and the same; and, according to Suidas, the same Syrianus composed a book, entitled the Harmony of Orpheus, Pythagoras and Plato.
The neoplatonic philosopher, Proclus of Athens wrote: “The whole theology of the Greeks is the child of Orphic mystagogy; Pythagoras being first taught the ‘orgies’ of the gods ‘ orgies’ signifying ‘ burstings forth, or’emanations,’ from opyaw] by Aglaophemus, and next Plato receiving the perfect science concerning such things from the Pythagorean and Orphic writings” (26)
PLATO
The study of the origins of Plato’s ontology and eschatology has intrigued many scholars since the 19th century and even further. However, when one examines Plato’s own words and many of his teachings, we find elements of Orphism throughout his work.
The 19th-century British philosopher and author, Alfred Edward Taylor (A. E. Taylor) believed that Plato, Socrates, and Pythagoras were all voluntary initiates of the Orphic mysteries and that it was an international religion. A. E. Taylor explains:
“The Socrates of the Platonic dialogues frequently refers to the dogmas of the Orphic religion as supporting his own convictions about the immortality of the soul and the importance of the life to come, and the details of the imaginative myths which he relates about Heaven and Hell in the Gorgias, Phaedo, Republic, are notoriously Orphic.
Plato, too, as we see from allusions in the Laws, regarded ancient sayings, which plainly mean the Orphic doctrines, as fables with a kernel of imperishable religious truth; but we see also from the unsparing attack on immoral mythology and religion in the second book of the Republic, which is aimed much more at Orpheus than at Homer,
Plato’s perspective on ancient sayings, particularly the Orphic doctrines, was complex. On one hand, he acknowledged that these sayings contained a core of timeless religious truth, often shrouded in the form of fables. References in his work “Laws” suggest that Plato saw value in these ancient teachings.
However, in his influential work “Republic,” Plato launched a scathing attack on immoral mythology and religious practices, primarily targeting Orpheus more than Homer. This indicates that Plato believed Orphism had undergone a decline by the time of his birth, degenerating into its followers engaging in the vulgar commercial trafficking in ‘pardons’ and ‘indulgences.’
To better understand the context of the conversation described in Plato’s Republic, we must imagine it taking place during Plato’s early childhood or even earlier. This is because his older brother, Adimantus, who appears as a young man in the dialogue, was already old enough to act as a guardian for Plato in 399.
We learn about this from Apology 34a, where Socrates refers to Adimantus as a relative who could provide an authoritative opinion on the impact of Socrates’ own society on Plato. Therefore, it is unlikely that contemporary Orphism at the time that he criticized had influenced either Plato or Socrates negatively in this regard.
Pindar’s greatest Orphic odes, however, belong to the years just before Socrates’ birth, and this suggests the probability that Socrates really had been initiated in the Orphic religion in childhood and was permanently impressed by it. It must be remembered that the Orphic religion was not that of any political community.
It was recruited, like a modern church, by voluntary initiation in its sacraments, and was ‘international.’
The original Pythagoreans merged a religion centered around the belief in an immortal soul with their scientific pursuits. This aspect, if it is indeed true, helps explain the enduring connection between Socrates and the Pythagoreans from Thebes and Phlius.
It also sheds light on Plato’s evident concern in the Euthyphro dialogue to highlight the contrast between Socrates’ piety and the peculiar beliefs of the sect follower Euthyphro. Additionally, it accounts for the existence of Aeschines’ dialogue Telauges, in which Socrates engages with an eccentric devotee who possesses dirty habits, and seemingly criticizes his way of life. (27)
According to the 20th century historian and author, W.K.C. Guthrie, he suggested that Plato simply “supplemented” Orphic religion.
Guthrie believed that Orpheus was the source of the Orphic Mysteries, a system of personal progress or evolution leading to the deification of the soul. Orpheus is known as the originator of all the Mysteries, teachings which are held with a certain degree of secrecy.
He wrote;
“As founder of Mystery-Religions, Orpheus was the first to reveal to men the meaning of rites of initiation (teletai). We read of this in both Plato and Aristophanes.”
…the existence of a sacred literature ascribed to Orpheus, evidence is not lacking to show that this was in being in the fifth and fourth centuries BCE, and moreover that it was believed in those centuries to be of great antiquity.” (28)
Auguste Diès, a renowned scholar of Plato’s life and works, acknowledged the influence of Orphic thought on Plato’s philosophy while also recognizing the originality of Plato’s ideas. Diès argued that Plato transposed the religious and initiatory doctrines of Orphism into the pursuit of philosophical perfection. (29)
This perspective has been inherited by scholar, Alberto Bernabé, who further developed the theory of “transposition,” suggesting that Plato replaced the Orphic life with the philosophic life, emphasizing moral obligations and philosophical perfection instead of initiatory rights and purifications. (30)
Giovanni Reale, a historian of philosophy, emphasized the importance of Orphism in understanding not only Plato but also other influential philosophers such as Pythagoras, Heraclitus, and Empedocles. According to Reale, Orphism played a crucial role in shaping their philosophical ideas. (31)
Plato’s Orphica plays a significant role in the collection known as the Orphicorum Fragmenta, which is a compilation of ancient texts that provide insights into Orphism, an esoteric religious tradition attributed to the mythical figure Orpheus.
In Plato’s dialogue “Phaedrus,” he presents a myth inspired by the Orphic tradition, where the soul is depicted as a divine charioteer seeking to ascend to the realm of eternal truths. In the dialogue, Plato discusses the concept of the soul’s journey through cycles of incarnation and judgment. (32)
This idea bears a resemblance to both Egyptian and Orphic teachings regarding the transmigration of souls and his belief in the soul’s immortality and its longing for union with the transcendental realm. (33)
Plato also alludes to the teachings that resonate with Gnosticism with the Orphic belief that the soul is a prisoner to the sōma “body/tomb”. By exploring the etymology of the word “sōma,” Plato suggests that the physical body serves as both a vessel for the soul and a confining tomb.
This dialogue provides insights into the notion of the soul’s entrapment within the material realm, which underscores the influence of Orphic or Gnostic thought on later philosophical and religious movements, as well as the broader dialogue between ancient wisdom traditions, including Christianity.
The concept of “soma-sema,” meaning “body-prison,” is one of the well-known phrases associated with the teachings of Pythagoras and Plato in ancient Greece. This phrase reveals the ancient belief and Gnostic concept that the soul is trapped within the body and acts as a sort of metaphysical prison for our true spirit.
Plato’s dialogue Cratylus (400c) is one of the primary sources where Socrates mentions the Orphics as probable inventors of this idea.
However, when examining the Orphic mystery cults in ancient Greece may provide some insights, but the fundamental teachings of “soma-sema” can be found in the mysticism of Pharaonic Egypt, predating both Pythagoras and Plato.(34)
The phrase “soma-sema” serves as a reminder of the intricate interplay between different civilizations and the evolution of ideas over time. By understanding the historical context and sources, we can appreciate the cross-cultural exchange between the East and West and the complex origins of philosophical concepts.
The dialogue also explores the nature of language, names, and their connection to reality. Socrates speculates that the Orphics, with their theogonic myth, played a significant role in shaping the understanding of language and its relationship to divine entities.
Moreover, Socrates makes references to Orphic beliefs in other dialogues as well. In Phaedrus (250c), Socrates discusses the immortality of the soul and draws upon Orphic teachings to support his arguments. Similarly, in Gorgias (493a), Socrates refers to the Orphics when discussing the nature of rhetoric and its moral implications.
While it is commonly associated with Greek philosophy and Gnosticism, its origins can be traced back to the Egyptian mysteries in which Pythagoras and Plato were initiated.
One of the most well-known stories involving Orpheus is his descent into the realm of Hades, the underworld, in a desperate attempt to bring his deceased wife, Eurydice, back to the realm of the living. This tale of love and devotion can also be found in Plato’s Symposium (179d) where we find Orpheus’s journey to Hades, showcasing his determination and willingness to confront death itself.
However, it is important to note that Plato’s portrayal of Orpheus in his writings is marked by a mixture of admiration and criticism. Plato also expresses reservations about certain aspects of Orphic beliefs and practices.
In Plato’s famous work, “The Republic,” he presents a dialogue where he criticizes the priests associated with the Orphic tradition. These priests engaged in the commercialization of knowledge, tempting people with the promise of enlightenment through the sale of numerous Orphic books.
In this section, Plato engages in a discussion on poetry, a form of art often associated with the Orphic tradition. He raises concerns about the influence of poets and their potential to mislead and corrupt the minds of citizens.
Plato argues that poets, including these traveling priests of Orpheus, often rely on emotional appeal and rhetoric to manipulate and sway their audience without providing genuine knowledge or understanding.
By targeting the Orphic priests specifically, Plato addresses a broader issue of charlatans who exploit people’s thirst for wisdom, undermining the pursuit of genuine knowledge. His skepticism towards these priests and their supposed authority over esoteric teachings reflects his philosophical commitment to seeking truth through reason rather than relying on external authorities.
This ancient phenomenon of both mental and spiritual exploitation for monetary gain is nothing new and can be found throughout the history of all religions, secret societies and even atheist organizations.
OTHER PHILOSOPHERS
Heraclitus, a prominent pre-Socratic philosopher, also exhibited traces of Orphic influence in his philosophical musings. His concept of the “Logos” as the universal principle of order and change bears similarities to Orphic notions of a divine organizing force. Heraclitus’ emphasis on the ephemeral nature of reality and the cyclical nature of existence resonates with the Orphic belief in the soul’s journey through multiple reincarnations.
Philostratus presents the idea that when we examine the conflicts among the Gods depicted in the Iliad, we should bear in mind that the poet engaged in a philosophical approach influenced by Orphism. (35)
This perspective is supported by Plutarch, who explains that the earliest philosophers concealed their teachings through the use of fables and symbols, specifically citing the Orphic writings and Phrygian myths. He further argues that ancient natural science, both among the Greeks and foreigners, was largely veiled within these myths—a cryptic and mysterious theology that held a hidden and enigmatic meaning. Plutarch says evidence for this notion can be found in the Orphic poems as well as the treatises of the Egyptians and Phrygians. (36)
CONCLUSION:
The Orphic tradition and the mythical figure of Orpheus have left an indelible mark on Greek philosophy, permeating the works of renowned thinkers throughout history. Pythagoras, Plato, Empedocles, and Heraclitus are just a few examples of philosophers who integrated Orphic teachings into their philosophies.
These examples demonstrate the profound intertwining of myth and allegory in the tales surrounding Orpheus. They depict him as a figure who transcends the boundaries of mere mortal existence, embodying divine qualities and serving as a catalyst for societal and spiritual transformation.
The enduring fascination with Orpheus throughout history is a testament to the enduring power of these narratives and their impact on our understanding of this legendary figure.
Undoubtedly, Orpheus still holds a position of great significance among the prominent figures of ancient Greece and Crete. His influence and legacy have endured through the centuries, capturing the imagination and reverence of both ancient and more recent civilizations.
The Orphic teachings served as the foundation for many ancient initiatory cults centered around themes of death, rebirth, and the salvation of the soul, which provided spiritual guidance and enlightenment to its followers.
The influence of the Orphic Mysteries extended beyond the boundaries of Greece. The spread of Hellenistic culture and the subsequent rise of the Roman Empire facilitated the dissemination of Orphic ideas throughout the Mediterranean world.
SOURCES:
1. Orphism – The Oxford Classical Dictionary & Encyclopædia Britannica
2. Orpheus and Greek Religion by W. K. C. Guthrie, 1935
3. Taylor, Thomas. “The Fragments That Remain of the Lost Writings of Origen: Orphica.” (1825)
4. Diodorus Siculus – The Library of History Page 10
5. Otto Kern – Orphicorum Fragmenta
6. Pausanias. – Description of Greece, Book IX, Translated by W.H.S. Jones (1918)
7. Jung, Man and His Symbols, p. 142
8. Jung – Psychology and Religion: West and East Princeton University Press, 2014
9. Jung – Psychology and Alchemy
10. Jung – The Archetypes and the Collective Unconscious
11. Giuliano Di Bernardo – The Esoteric Foundation of Humanity
12. Albert Pike Morals and Dogma Chapter of Rose Croix: XVII. Knight of the East and West
13. Manly P. Hall – Newsletter March 15, 1937
14. Dr. Nicolas Laos –
15. Pindar, Pythian 4.176-177; Euripides, Alcestis 357-362
16. Pausanias’s Description of Greece: Translation – Page 481
17. Plato, “Laws,” Book VIII:
18. Pausanias’s Description of Greece – Volume 1 – Page 481b, James George Frazer · 1898
19. Damáskios (Damascius; Gr. Δαμάσκιος) I.317.15 Ruelle; summarized from THE DERVENI PAPYRUS – Cosmology, Theology and Interpretation by Gábor Betegh, Cambridge University Press, 2004, pp. 143-144. (I.317.15 Ruelle)
20. Clement of Rome – https://www.ccel.org/ccel/schaff/anf02.vi.iv.v.xii.html
21. Dieterich, A. (1893). Eine Mithrasliturgie (Vol. 1). Leipzig: Dieterich’sche Verlagsbuchhandlung
22. Gold Tablets: Radcliffe G. Edmonds III, “Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets” (2004)
23. Derveni Papyrus: Richard Janko, “The Derveni Papyrus: Cosmology, Theology, and Interpretation” (2005)
24. Gûrob Papyrus: Alberto Bernabé, “Orphism and Christianity in Late Antiquity” (2010)
25. Olbian bone tablet: Fritz Graf, “Greek Mythology: An Introduction” (1993)
26. Taylor, Thomas. “The Fragments That Remain of the Lost Writings of Origen: Orphica.” (1825)
27. Socrates: The Man and His Thought by A. E. Taylor, 1933 (Chapter 2 pp. 50-52.)
28. Orpheus and Greek Religion by W. K. C. Guthrie, 1935. We are using the 1993 reprint by Princeton Univ. Press (Princeton, NJ USA), p 17
29. Diès, A. Leçons sur la philosophie de Platon. Paris: Société d’Edition “Les Belles Lettres. (1927)
30. Bernabé, A. Orphism and Christianity in Late Antiquity. Berlin: Walter de Gruyter (2011)
31. Reale, G. (1987). Pythagoras and the Early Pythagoreans
32. Plato Phaedrus 249
33. Plato Cratylus 400
34. Burkert, Walter. Ancient Mystery Cults. Harvard University Press (1987)
35. Philostratus’s Heroikos: Religion and Cultural Identity in the Third Century C.E.” Translated by Jennifer K. Berenson Maclean. Society of Biblical Literature (2004)
36. Plutarch, “Plutarch’s Morals: Ethical Essays.” Translated by William W. Goodwin. Little, Brown, and Company (1871)
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Feb 4, 2023 | Gnosis, Mind Control Research, Philosophy
In Phaedrus (370 BCE), Plato details a discussion between Socrates and Phaedrus about the Egyptian myth of Thoth (Theuth), the god of the underworld who is credited with “number and calculation, geometry and astronomy, as well as the games of draughts and dice, and above all else, writing” (Phaedrus, 274d).
Now the king of all Egypt at that time was Thamus, who lived in the great city of the upper region, which the Greeks call the Egyptian Thebes, and they call the god himself Ammon. To him came Thoth to show his inventions, saying that they ought to be imparted to the other Egyptians.
Thamus, the King of the great city of the upper region, which the Greeks call the Egyptian Thebes, and they call the god himself Ammon. He had visited Thoth pleading with him to disseminate the various learning arts around Egypt. As Thoth made his presentations, Thamus would either praise or offer his criticisms.
When it came to the art of writing, Thoth told the King:
“O King, here is something that, once learned, will make the Egyptians wiser and will improve their memory; I have discovered an elixir for memory and for wisdom.” (Phaedrus, 274e)
Thoth claims that writing will allow humans to record and then recall their thoughts and thus help with their memories, but Thamus disagrees. The King believes Thoth’s love of writing had kept him from acknowledging the truth that writing would increase forgetfulness rather than improve memory.
Instead of understanding and experiencing things to create experiential knowledge, people would instead rely on reading and writing to learn a subject. In doing so, students would learn a great many subjects without properly thinking about them.
Hence, they may have the “appearance of wisdom” but “for the most part they will know nothing” (Phaedrus, 275a-b).
Thamus said;
“Most ingenious Thoth, one man has the ability to beget arts, but the ability to judge of their usefulness or harmfulness to their users belongs to another; and now you, who are the father of letters, have been led by your affection to ascribe to them a power the opposite of that which they really possess.
“For this invention will produce forgetfulness in the minds of those who learn to use it, because they will not practice their memory. Their trust in writing, produced by external characters which are no part of themselves, will discourage the use of their own memory within them.
You have invented an elixir not of memory, but of reminding; and you offer your pupils the appearance of wisdom, not true wisdom, for they will read many things without instruction and will therefore seem to know many things, when they are for the most part ignorant and hard to get along with, since they are not wise, but only appear wise.”
Socrates emphasizes this point by stating that writing alone has no understanding of itself and “continues to signify just the same thing forever” (Phaedrus, 275d-e). He instead favored discourse and conversation in the form of discourse and dialect.
What Socrates means by this is that a true philosopher’s knowledge and ideas are not to be set in stone as rigid dogmas that cannot be modified or changed with the introduction of new or contradicting information.
They must always be open to viewing issues from multiple perspectives and to arrive at the most reasonable conclusion based on truth rather than selfish motives or egotistical aims.
For Socrates, true knowledge was like the seed of a flower that continues to grow allowing for more information to be added or discarded.
By continuing a dialect and discourse with the original planters, i.e., adding new knowledge about a subject or philosophy, it becomes more beautiful and perfect and thus continues to grow becoming immortal.
Socrates had said:
“The dialectician chooses a proper soul and plants and sows within it discourse accompanied by knowledge—discourse capable of helping itself as well as the man who planted it, which is not barren but produces a seed from which more discourse grows. Such discourse makes the seed forever immortal and renders the man who has it as happy as any human being can be.” (277a)
When we study the dialectical method, we find that this can be applied to the discourse a philosopher or researcher must partake in to find truth.
This can happen in different eras or thousands of years apart between the originator of the idea or philosophy and two or more people holding different points of view about a subject but wishing to hash out the difference of opinions or facts using a scientific method of logic and reason to establish the ultimate truth.
A thinking layer of knowledge and information that is introduced into human civilization as an idea that becomes our programming code based upon how many people accept, propagate, dialect, discourse, and expand upon the idea to the point it forms our reality.
This explanation of how ideas and knowledge become immortal is how I contend that the Noosphere or World Soul is formed.
This debate that Plato puts forth between Thoth and the King of Egypt is fascinating because if we fast forward to our modern era, a 1986 study had shown that the most successful readers must first decode what they read to truly comprehend the subject.
It is called the theory of the Simple View of Reading, which defines the skills that contribute to an individual’s reading comprehension as the product of their decoding skill and language comprehension (Gough & Tunmer,1986).
Meaning, that in order to learn and know a certain subject, you cannot just tread something, you must learn to recognize and interpret information to discover the underlying meaning and to explain it in a comprehensible form.
![](https://www.gnosticwarrior.com/wp-content/uploads/2023/02/reading-gough-and-tunmer.png)
Meaning that reading and memorizing will not equate to true understanding and wisdom.
A person must think deeply about what they read in order to understand.
Almost two decades later, a new improved theory was put forth that had shown that there are many more skills a person must have to truly decode information and to be called an accurate researcher and or expert on any given subject.
In 2001, Dr. Hollis Scarborough, a psychologist, advanced this theory further by showing that true understanding, skill, and wisdom are attained through several different skill sets that must be used for the decoding and comprehension of knowledge and word recognition.
She used a “reading rope” model depicting a rope with its different strands to demonstrate the skills a reader needs to come to a true understanding or wisdom on a subject.
The strands of the rope show the different elements of language necessary for true comprehension (the top five strands), which bind to the three essential skills (the bottom three strands) of word recognition to form a strong rope.
If one strand is weak or if the strands are not interwoven tightly in increasingly strategic and automatic ways, then the reader cannot truly become wise.
![](https://www.gnosticwarrior.com/wp-content/uploads/2023/02/Reading-Rope.png)
The lower strands include:
Phonological awareness
Decoding
Alphabetic principle
Letter-sound correspondences
Sight recognition
The upper strands include:
Background knowledge
Vocabulary
Language structures
Verbal reasoning
Literacy knowledge
Therefore, attaining knowledge and becoming wise does not just involve reading about a subject, it also entails intensive thought processes from different points of view and through our own experiences, and our own capacities.
It is the quality of our thoughts in combination of who you are, what we read, and converting this knowledge (information, facts, associations etc. ) to wisdom (outcomes, philosophies etc.) is how someone truly becomes wise.
But we must remain humble in our ways and cannot become a know it all or the guru who ignorantly thinks he as all the answers. As Socrates once said:
“The only true wisdom is in knowing you know nothing.”
A true philosopher must also always be open to discourse and dialect with other people and researchers who many will have different ideas and opinions if we truly want to arrive at truth.
Otherwise, we are living on the fumes from the bowels of the dogmatic lies written and read by mortal automatons hell bent on storming heaven to invert and control reality for their selfish gain.
SOURCES:
Phaedrus
Gough, Philip B., and William E. Tunmer. “Decoding, Readability, and Reading Disability.” Remedial and Special Education, 7(1), Jan/Feb 1986, pp. 6–10.
Scarborough, Hollis S. “Connecting Early Language and Literacy to Later Reading (Dis)Abilities: Evidence, Theory, and Practice.” Handbook of Early Literacy Research, edited by Susan B. Neuman and David K. Dickinson, Guilford Press, 2001, pp. 97–110.
Click to access EJ1191985.pdf
Scarborough’s Reading Rope: A Groundbreaking Infographic
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Feb 1, 2023 | Brain, Egypt, Gnosis, Gods & Goddesses, Meaning of Symbols
Thoth (Taut, Taautus, Theuth) is the Egyptian creation god of thought, knowledge, writing, math, the sciences, magic, messenger, and exclusive patron of scribes.
His stories detail a pearl of hidden scientific wisdom about human behavior and the biology and neurobiology that the Ancient Egyptians had mastered thousands of years ago.
![](https://www.gnosticwarrior.com/wp-content/uploads/2023/02/Thoth-tau.jpeg)
A science that I contend we carry on as their inheritors until this very day.
The veneration and the importance of Thoth are among the longest of any god(s) in Egypt or any deity from any civilization lasting approximately 6,000 plus years. The kings of Egypt would style their royal names after this god such as the many Pharaohs called Tuthmoses – “Born of Thoth”, as well as their scribes, and priests.
In religious art, Thoth is often depicted as a man with the head of a baboon or ibis, which lays the cosmic egg that holds all of creation representing an equilibrium between order and chaos. In some stories, he is closely associated with being born “from the lips of Ra” at the beginning of creation as the embodiment of divine order and justice.
According to Egyptian myth, Thoth was self-created and was known as the “god without a mother” or “born of the seed of Horus or from the forehead of Set.” Another tells us that Set brought forth a gold disk from his forehead, which Thoth seized and placed on his own head as an ornament.
These descriptions interest me as it relates to my research on the human neurological system, the brain, and hidden biological aspects of human behavior.
These ancient stories appear to be exoteric representations of a secret science that the Egyptians mastered with the tools they had at the time that we know today as neurobiology – the study of the nervous system and the brain.
For example, the story of how Thoth was birthed from Set’s forehead and his attributes involve the brain such as critical thinking and putting in the work of writing and inventing.
In other versions, he acts as a mediator in the struggle between the gods like the battle between Horus and Set, which allude to the different functions of the left vs right brain.
As the record keeper of the gods and a judge of human affairs, Thoth seemed to be involved in the memory process as he kept account of the days of human beings. He is regularly depicted in a number of images keeping track of the days as a scribe at the side of Osiris and Anubis in the Hall of Truth as he records the outcome of the weighing of the heart against the feather of truth.
![](https://www.gnosticwarrior.com/wp-content/uploads/2023/02/egypt-gods-osiris.jpg)
In every story, Thoth seeks equilibrium. He always stands in the middle ground to make sure the contest of the Gods will be fair.
As Egyptian Scholar Richard H. Wilkinson comments:
“In vignettes of the Book of the Dead, Thoth stands before the scales which weigh the heart of the deceased and record the verdict. This role gave Thoth a reputation for truth and integrity and is seen in the common assertion that a person had conducted his life in a manner “straight and true like Thoth”.
As if Thoth represents thought, logic, and reason to make sure that when you do think, all knowledge attained is assessed equally for true comprehension so that none will gain an advantage over the other.
His wife was Ma’at, also spelled Maat and Mayet who was the personification of truth, justice, and the cosmic order. The female Goddess of Justice and the Lower World, the Land of Ghosts, was called Maat (Mot, Mout, or Mut).
![](https://www.gnosticwarrior.com/wp-content/uploads/2014/07/isis-vulture1.jpg)
She was often depicted with a vulture headdress and sometimes a Lion’s head. In legends, she is “The opener of the nostrils of the living.”
Maat was one of the gods created when the sun god Ra emerged from the chaotic and primordial waters of Nun at the beginning of time filling the entire universe with Maat. However, with the fall of mankind, disorder, evil, and chaos entered the universe in the form of Isfet.
Ma’at gave the gods the ability to breathe air and the bringer of a good afterlife to peaceful and law-abiding people, but death to violent and evil people.
Thoth is also known as the “Lord of Ma’at”, “Lord of Divine Words”, and “Scribe of Ma’at in the Company of the Gods”.
As if Thoth was the mind or thinking apparatus for humans, while Ma’at acted as the guard or executing angel issuing neurological judgments and biological justice in the form of our brain and body health or lack thereof.
We find Thoth in the Phoenician Cadmus, the inventor of the alphabet, writing, and letters who gave these skills to the Greeks. He is the purported founder and the first king of Boeotian Thebes and Ancient Greece’s first hero.
![](https://www.gnosticwarrior.com/wp-content/uploads/2014/08/cadmus.gif)
Taautus is also the name of a god from Byblos, who invented the alphabet, and became synonymous with the Greek Hermes or Hermes Trismegistus, also spelled Hermes Trismegistos.
Interestingly, we can also find that Thoth is intimately connected to the life-giving Ankh, the symbol of life, and the holiest symbol in Egyptian religion.
![](https://www.gnosticwarrior.com/wp-content/uploads/2014/09/Ankh-Symbol.jpg)
In the Phoenician cosmogony, Thoth also becomes Taautus and the Ankh later from Middle English tau, taue, from Latin tau, from Ancient Greek ταῦ (taû) and Hebrew תָּו (tav, tau or taw).
The tau just so happens to be one of the most important and holiest symbols of Judaism and Christianity and one of the most ancient symbols known to the Church.
![](https://www.gnosticwarrior.com/wp-content/uploads/2013/10/Cross-Tau-with-Jesus-School-of-Brugge-late-15th-or-early-16th-century.jpg)
It is the cross that The Prophet Ezekiel speaks of as the mark distinguishing those who were to be saved from the damned in Jerusalem.
We also are told that Jesus, a 33-year-old wise man from the land of Judea (Idumea, Crete) was brought to Golgatha, also known as the “Place of a Skull” and crucified upon a Tau cross with two others, one on each side, with Jesus in the middle.
![](https://www.gnosticwarrior.com/wp-content/uploads/2013/08/Jesus-Crucified-Crucifixion-Sanzio-Raffaello.jpg)
Miraculously, after the crucifixion upon the tau, Jesus is resurrected.
![](https://www.gnosticwarrior.com/wp-content/uploads/2023/01/Jesus-Crushing-Serpent.jpg)
The original Phoenician (Hebrew) meaning of resurrect or resurrection is ‘raising up, rising up’ or ‘to cause to stand or rise up; to raise from sleep or the dead.
I contend that this act of raising up as told in the story of Jesus is akin to a person becoming awakened or enlightened.
As if they had been woken from a sleep-like state where they were in medical terms, mentally dead. Meaning, they were not really using their full brain faculties to acquire knowledge (gnosis).
In other words, by the power of the Egyptian God Thoth and his Tau cross, the Greek Hermes, the Christian Jesus at the Place of the Skull, or just plain good thoughts in your head that lead to good actions and lives – people can be saved and find salvation.
It doesn’t matter if you are an Egyptian, Phoenician, Greek, Jew, Christian or Muslim – Salvation can be had by anyone, but not everyone can attain it.
The God Thoth represents the ancient Egyptian concept of the power of thought and secrets of wisdom in which the tau is an ancient symbol of the mysteries of consciousness and life.
A mystery that I hope to someday prove is associated with the science of thought, knowledge, wisdom, mental health, and memory.
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.