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The Golden Verses of Pythagoras · 27 of 122 · tr. Florence M. Firth

Section 12 (part 4)

79 But this knowledge is the business of no other art and science than the Pythagorean philosophy alone, which in a transcendent degree honours disciplines before everything else. SYMBOL 15. Having departed from your house, turn not back; for the furies will be your attendants. Explanation .--This Symbol also exhorts to philosophy and self-operating energy according to intellect. It clearly manifests too and predicts, that having applied yourself to philosophy, you should separate yourself from everything corporeal and sensible, and truly meditate upon death, proceeding, without turning back, to things intelligible and which always subsist according to the same and after a similar manner, through appropriate disciplines; for journeying is a change of place; and death is the separation of the soul from the body. But we should philosophize truly and without sensible and corporeal energies, employing a pure intellect in the apprehension of the truth of things, which knowledge, when acquired, is p. 80 wisdom. But having applied yourself to philosophy, turn not back nor suffer yourself to be drawn to former objects and to corporeal natures together with which you were nourished. For by so doing you will be attended by abundant repentance, in consequence of being impeded in sane apprehensions by the darkness in which corporeal natures are involved. But the Symbol denominates repentance, the furies. Symbol 16. Being turned to the sun, make not water. Explanation .--The exhortation of this Symbol is as follows: Attempt to do nothing which is merely of an animal nature; but philosophize, looking to the heavens and the sun. Let the light of truth also be your leader, and remember that no abject conceptions must be admitted in philosophy; but ascend to the gods and wisdom through the survey of the celestial orbs. Having likewise applied yourself to philosophy and purified yourself by the light of truth which is in it; being also, converted to a pursuit of this kind, to theology, to physiology, and so p. 81 astronomy, and to the knowledge of that cause which is above all these; no longer do anything of a merely brutal nature. SYMBOL 17. Wipe not a seat with a torch. Explanation .--This Symbol also exhorts the same thing. For since a torch is of a purifying nature In consequence of its rapid and abundant participation of fire, in the same manner as what is called sulphur, the Symbol not only exhorts not to defile it, since it is itself abstergent of defilements, nor to oppose its natural aptitude by defiling that which is an impediment to defilement; but rather that we should not mingle the peculiarities of wisdom with those of the merely animal nature. For a torch through the bright light it emits is compared to philosophy; but a seat through its lowly condition to the merely animal nature. SYMBOL 18. Nourish a cock; but sacrifice it not; for it is sacred to the sun and the moon. Explanation .--This Symbol advises us to nourish and strengthen the body and not p. 82 neglect it, dissolving and destroying the mighty tokens of union, connection, sympathy, and consent of the world. So that it exhorts us to engage in the contemplation and philosophy of the universe. For though the truth concerning the universe is naturally occult, and sufficiently difficult of investigation, it must, however, at the same time, be enquired into and investigated by man, and especially through philosophy. For it is truly impossible to be discovered through any other pursuit. But philosophy, receiving certain sparks, and as it were viatica, from nature, excites and expands them into magnitude, rendering them more conspicuous through the disciplines which it possesses. Hence, therefore, we should philosophize. SYMBOL 19. Sit not upon a bushel.
Themes
Active Contemplationpraxis

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

The reader is invited to interpret symbolic imagery like fire and vinegar to derive ethical conceptions.

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

Symbol 13 suggests dogmas cannot be known without light, implying illumination is necessary for revelation of higher truths.

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Evil As Privationtheology

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

Symbol 10 describes anger as being 'deprived of reasoning and prudence,' framing the negative state as a lack of good.

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Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

Symbol 13 refers to the 'light of the soul' which leads from darkness into light, identifying a luminous quality within the human person.

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Love Of Neighbourethics

Active compassionate care for others as a central spiritual obligation or expression of divine love.

Symbol 11 commands to 'Assist a man in raising a burden,' advocating active care for others.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

[auto] The text explicitly structures teachings as 'Symbols' with accompanying 'Explanations,' indicating an outer form concealing inner esoteric meaning.

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Inner Silencepraxis

The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.

[auto] The passage explicitly exhorts 'governing the tongue and being quiet' to extinguish anger and preserve intellect.

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Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

[auto] The instruction 'Cut not fire with a sword' uses an impossible physical action as a riddle to convey ethical wisdom about anger.

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Related passages · 9 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 7, Section 1a
CHAPTER VII Concerning “Wisdom,” “Mind,” “Reason,” “Truth,” “Faith.” 1. Now, if it like thee, let us consider the Good and Eternal Life as Wise and as Very Wisdom, or rather as the Fount of all wisdom and as Transcending all wisdom and und…”
Both passages emphasize the pursuit of wisdom and the transcendence of the divine. They share a common theme of moving beyond the corporeal and sensible to attain higher knowledge and understanding, though they come from different mystical traditions.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 1 (part 3)
7.) "I do not wish to divert men from the Word as it is written and taught; but my writings are intended to lead them from a merely historical belief to a living faith, even to Jesus Christ (the Light and Truth) Himself. All preaching and…”
Both passages emphasize the pursuit of higher knowledge and spiritual enlightenment through philosophy and divine connection. They share a common theme of transcending the physical and corporeal to attain wisdom and understanding, though they come from different mystical traditions.
platonism|Plato: Republic|Section 1c
And have we not a right to say in his defence, that the true lover of knowledge is always striving after being--that is his nature; he will not rest in the multiplicity of individuals which is an appearance only, but will go on--the keen ed…”
Both passages emphasize the pursuit of knowledge and the philosopher's journey towards understanding the true nature of reality. They highlight the importance of focusing on the intelligible and transcending the corporeal, though they use different metaphors and cultural references.
platonism|Plato: Republic|Section 1g
Then, Adeimantus, I said, the worthy disciples of philosophy will be but a small remnant: perchance some noble and well-educated person, detained by exile in her service, who in the absence of corrupting influences remains devoted to her; o…”
Both passages emphasize the importance of philosophy and the struggle of the philosopher in a world that does not value philosophical pursuits. They both highlight the need for the philosopher to rise above mundane concerns and focus on higher truths.
platonism|Plato: Republic|Section 1h
Yes, but not in a satisfactory manner; you frightened us by interposing objections, which certainly showed that the discussion would be long and difficult; and what still remains is the reverse of easy. What is there remaining? The questi…”
Both passages emphasize the importance of philosophy and the pursuit of wisdom. They encourage a dedicated and lifelong commitment to philosophical inquiry, highlighting the need to separate oneself from mundane and corporeal concerns to focus on higher, intellectual pursuits.
platonism|Plato: Republic|Section 1q
Now all this is very natural in students of philosophy such as I have described, and also, as I was just now saying, most excusable. Yes, he said; and, I may add, pitiable. Therefore, that your feelings may not be moved to pity about our…”
Both passages emphasize the importance of philosophy and the pursuit of higher knowledge. They also discuss the need for individuals to separate themselves from worldly or corporeal concerns to focus on intellectual and spiritual growth.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Second Dialoguea
. Tansillo. Now begins the enthusiast to display the affections and uncover the wounds which are for a sign in his body, and in substance or essence in his soul, and he says thus: 9. Of Love the standard-bearer I; My hopes are ice, and g…”
Both passages explore the duality of human experiences and the interplay of opposites. Passage A discusses the mixture of affections and the necessity of opposites for pleasure and pain, while Passage B emphasizes prudence and the management of emotions, highlighting the balance between action and rest, and the importance of intellect and justice.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter I (part 1)
p. 8 p. 9 TERTIUM ORGANUM p. 10 "I have called this system of higher logic Tertium Organum because for us it is the third canon —third instrument— of thought after those of Aristotle and Bacon. The first was Organon , the second, Novum…”
Both passages emphasize the importance of philosophical inquiry and the pursuit of knowledge. They both stress the need to distinguish between what is known and what is unknown, and to seek deeper understanding beyond superficial or materialistic views.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|22. The Book Of Hermeso
Then comes the victory, and the wounded on both sides, now brothers in suffering and before humanity, will meet in the ambulances of the conquerors. Such are the consequences of the philosophical dogma of Hermes; such has been from all tim…”
Both passages emphasize the pursuit of philosophical and intellectual enlightenment, urging the reader to rise above base, animalistic nature and seek higher truths. They both advocate for a disciplined, contemplative life focused on understanding the universe and the divine.