Plato: Phaedrus · 15 of 38 · tr. Benjamin Jowett
Section 1o
Zeus, the mighty lord, holding the reins of a winged chariot, leads the way in heaven, ordering all and taking care of all; and there follows him the array of gods and demigods, marshalled in eleven bands; Hestia alone abides at home in the house of heaven; of the rest they who are reckoned among the princely twelve march in their appointed order.
They see many blessed sights in the inner heaven, and there are many ways to and fro, along which the blessed gods are passing, every one doing his own work; he may follow who will and can, for jealousy has no place in the celestial choir.
But when they go to banquet and festival, then they move up the steep to the top of the vault of heaven.
The chariots of the gods in even poise, obeying the rein, glide rapidly; but the others labour, for the vicious steed goes heavily, weighing down the charioteer to the earth when his steed has not been thoroughly trained:-and this is the hour of agony and extremest conflict for the soul.
For the immortals, when they are at the end of their course, go forth and stand upon the outside of heaven, and the revolution of the spheres carries them round, and they behold the things beyond.
But of the heaven which is above the heavens, what earthly poet ever did or ever will sing worthily?
It is such as I will describe; for I must dare to speak the truth, when truth is my theme.
There abides the very being with which true knowledge is concerned; the colourless, formless, intangible essence, visible only to mind, the pilot of the soul.
The divine intelligence, being nurtured upon mind and pure knowledge, and the intelligence of every soul which is capable of receiving the food proper to it, rejoices at beholding reality, and once more gazing upon truth, is replenished and made glad, until the revolution of the worlds brings her round again to the same place.
In the revolution she beholds justice, and temperance, and knowledge absolute, not in the form of generation or of relation, which men call existence, but knowledge absolute in existence absolute; and beholding the other true existences in like manner, and feasting upon them, she passes down into the interior of the heavens and returns home; and there the charioteer putting up his horses at the stall, gives them ambrosia to eat and nectar to drink.
Such is the life of the gods; but of other souls, that which follows God best and is likest to him lifts the head of the charioteer into the outer world, and is carried round in the revolution, troubled indeed by the steeds, and with difficulty beholding true being; while another only rises and falls, and sees, and again fails to see by reason of the unruliness of the steeds.
The rest of the souls are also longing after the upper world and they all follow, but not being strong enough they are carried round below the surface, plunging, treading on one another, each striving to be first; and there is confusion and perspiration and the extremity of effort; and many of them are lamed or have their wings broken through the ill-driving of the charioteers; and all of them after a fruitless toil, not having attained to the mysteries of true being, go away, and feed upon opinion.
The reason why the souls exhibit this exceeding eagerness to behold the plain of truth is that pasturage is found there, which is suited to the highest part of the soul; and the wing on which the soul soars is nourished with this.
Themes
◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
Zeus is described as a lord holding reins of a winged chariot, and gods march in bands.
All passages →◆Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
The divine essence is described as colourless, formless, and intangible.
All passages →◆Body As Obstacleanthropology
The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.
The material body is contrasted with the soul's ascent; the body hinders true knowledge.
All passages →◆Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
A clear distinction is drawn between the celestial realm of truth and the earthly realm of opinion and confusion.
All passages →◆Divine Hiddennesstheology
The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.
The divine essence is described as visible only to mind and beyond ordinary perception.
All passages →◆Emanation Hierarchycosmology
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
A hierarchy of gods and realms is described from Zeus to the inner heaven and above.
All passages →◆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.
The wicked souls are described as lacking true being and feeding on opinion rather than truth.
All passages →◆Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
The passage centers on the soul's replenishment through direct knowledge of reality and truth.
All passages →◆Inner Lightanthropology
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
The divine essence is described as visible only to mind and the soul's pilot.
All passages →◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
Zeus is depicted as an active lord ordering all and taking care of all.
All passages →◆Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
Specific numbers like eleven bands of gods and twelve princely rulers are mentioned.
All passages →◆Pneumatic Electsoteriology
A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.
A distinction is made between souls that follow God best and those who feed on opinion.
All passages →◆Return To Sourcesoteriology
The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.
The soul is described as returning home to the interior of the heavens after beholding truth.
All passages →◆Ritual Puritypraxis
The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.
The charioteer must train his steed thoroughly to avoid being weighed down by the vicious horse.
All passages →◆Separation From Sourcesoteriology
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
Souls are described as plunging and struggling below the surface while longing for the upper world.
All passages →◆Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
The passage details the soul's journey upward through heavenly realms toward divine truth.
All passages →Related passages · 29 parallels
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 12)
“Every khu and every god stretcheth out his hand unto this Pepi when he cometh forth into heaven by the Ladder of God .
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that which he seeth and that which he heareth make him wise, and serve as food for him when he cometh forth int…”
Both passages describe a mystical ascent to the heavens, where the soul or spiritual body encounters divine beings and gains wisdom or nourishment. They share the theme of deification and the soul's journey through celestial realms.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 14)
“When Pepi standeth upon the north of heaven with Ra, he becometh lord of the universe like unto the king of the gods."[2] To the deceased Horus gives his own ka ,[3] and also drives away the ka's of the enemies of the deceased from him, and…”
Both passages describe the ascent of the soul or the deceased to a heavenly realm where they attain a divine or exalted state. They share themes of divine judgment, the blessed life in heaven, and the transformation of the individual into a divine or angelic being.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 17)
“Unas is in heaven, Unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] He is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of Ra.…”
Both passages describe a mystical ascent to the heavens and the blessed state of the soul in the afterlife, emphasizing the soul's journey, divine companionship, and the attainment of a higher, divine existence.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 20)
“The mighty ones in heaven shoot out fire under the caldrons which are heaped up with the haunches of the firstborn; and he that maketh those who live (514) in heaven to revolve round Unas hath shot into the caldrons the haunches of their wo…”
Both passages describe a divine or exalted being (Unas and Zeus) who possesses supreme power and knowledge, and interacts with other divine entities in a celestial realm. They also share themes of eternal life and the absorption of divine essence.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 9 (part 4)
“The souls of the dead could also be commended to the care of the gods above by the gods of Annu, and thus we find it said in the pyramid of Unas: "O gods of the west, O gods of the east, O gods of the south, O gods of the north, ye four [or…”
Both passages describe the journey of souls or spirits to a divine realm, where they are judged or nourished by divine entities. They share the theme of the soul's ascent and communion with the divine, though they come from different cultural and religious contexts.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 7)
“Thou hast knit (10) together the mountains, thou has made mankind and the beasts of the field, thou hast created the heavens and the earth.
Worshipped be thou whom the goddess Maat embraceth at morn and at eve.
Thou dost travel across the…”
Both passages describe divine beings traveling through the heavens, bringing joy and life to the world. They also emphasize the divine nature and the reverence of the gods, highlighting themes of creation, order, and the divine journey.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 8)
“, the netherworld), thou dost rise in the horizon of heaven and sheddest upon the world beams of emerald light; thou art born from the water, thou art sprung from Nu, who fostereth thee and ordereth thy members.
O thou who art crowned king…”
Both passages describe a divine being's journey through the heavens, bringing light and joy to the world. They also emphasize the reverence and homage paid by other divine entities, highlighting themes of creation, order, and eternal life.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 18 (part 10)
“O god of light, come thou down unto me and swallow up the worms which are in Amenta, The great god who dwelleth within Tattu, whom he seeth not, heareth his prayers.
They who are in affliction fear him [the god] who cometh forth with the s…”
Both passages describe a journey to a divine realm and the interaction with divine beings. They share themes of transformation, divine judgment, and the soul's ascent or descent based on its purity and actions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 28 (part 1)
“PLATE XX.
Vignette: Osiris and Isis in a sepulchral shrine.
Text [CHAPTER XV.]: (I) A HYMN OF PRAISE To RA WHEN HE RISETH IN THE EASTERN PART OF THE HEAVEN.
They who are in (2) his train rejoice, and lo!
Osiris Ani in triumph saith "Hai…”
Both passages describe a journey to the divine realm, emphasizing the ascent and the experience of the divine. They share themes of adoration, the divine order, and the transformation of the individual through their encounter with the divine.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 30 (part 2)
“They saw (13) the urertu crown stablished upon his head, and they fell down upon their faces.
Behold, O ye shining ones, ye men (14) and gods, ye damned ones, when ye behold Osiris Ani, triumphant like unto Horus and adored (15) by reason…”
Both passages describe a journey to a divine realm, involving deities and the soul's ascent or passage through different levels of existence. They share themes of divine order, the soul's interaction with the divine, and the ultimate goal of union or communion with the divine.
19 more
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 33 (part 1)
“PLATE XXVI.
underworld fear me, and they (17) fight for me [in their habitations].
I, in very truth I am a shining one and a dweller in light, who hath been created and who hath come into being (18) from the body of the god.
I am one of…”
Both passages describe a journey through the heavens or underworld, involving divine beings and the soul's ascent or descent. They share themes of transformation, divine recognition, and the soul's connection to higher realms.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 33 (part 2)
“I shall behold sacred things which are hidden, there shall be done unto me holy (37) hidden rites, I shall see what is there; my words shall make full the majesty of Shu, and they shall drive away evil hap.
(38) I, even I, am Horus who dwe…”
Both passages describe a mystical journey to the divine realm, where the soul encounters divine beings and gains spiritual insight. The passages share themes of transformation, divine encounter, and the soul's ascent or journey through the heavens.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 1)
“PLATE XXVII.
life.
O, I have made them to know the plans of the gods which Horus hath devised (55) at the bidding of his father Osiris.
Hail, lord, thou most terrible and mighty soul!
Let me come, even me, (56) let me lift myself up!
I…”
Both passages describe a journey to the divine realm, involving the soul's ascent or passage through celestial or underworld realms, and the attainment of divine knowledge or union with the divine. They share themes of divine order, the soul's journey, and the ultimate union with the divine.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 2)
“Verily the soul of Sut, which (22) is greater than all the gods, hath departed to [Amenta].
May it be granted that I bind his soul in the divine boat (23) at my will .
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.
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.
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.
.
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O my Osiris, thou hast done for me that which…”
Both passages describe a journey to a divine realm where the soul or individual attains a higher state of existence and communion with the divine. They share themes of divine order, the soul's elevation, and the ultimate union with the divine, though they are rooted in different cultural and religious contexts.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 41 (part 2)
“(6) May Osiris Ani, triumphant, be born upon your thighs; may he be like unto one (7) Of you for ever and for ever; and may he become a glorious being (8) in the beautiful Amenta." [ Address to the Rudders ]: "(1) Hail, thou beautiful Power…”
Both passages describe a journey to a divine realm, involving deities and celestial navigation. They share themes of transcendence, divine order, and the soul's interaction with the divine, though they are rooted in different cultural and religious contexts.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 29)
“The Chapter of bringing a boat in the underworld.
Vignette: A boat.
Chapter C.
The Chapter of making perfect the khu , and of making it to enter into the boat of Ra, together with his divine followers.
Vignette: A boat containing a comp…”
Both passages describe a journey through the afterlife or celestial realms, involving deities and the soul's progression. They share themes of divine accompaniment, the soul's ascent, and the experience of higher realities.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 53)
“Every khu and every god stretcheth out his hand unto this Pepi when he cometh forth into heaven by the Ladder of God .
.
.
.
that which he seeth and that which he heareth make him wise, and serve as food for him when he cometh forth int…”
Both passages describe a mystical ascent to heaven, where the soul or spiritual body is transformed and united with the divine. They share themes of deification, the soul's journey, and the nourishment of the divine essence.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 55)
“When Pepi standeth upon the north of heaven with Ra, he becometh lord of the universe like unto the king of the gods."[2] To the deceased Horus gives his own ka ,[3] and also drives away the ka's of the enemies of the deceased from him, and…”
Both passages describe the ascent of the soul or deceased to a divine realm where they attain a higher state of being and knowledge. They share themes of divine judgment, the blessed life in heaven, and the transformation of the individual into a divine or angelic being.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 58)
“Unas is in heaven, Unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] He is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of Ra.…”
Both passages describe a mystical ascent to the heavens and the blessed state of the soul in the afterlife, emphasizing the soul's journey, divine companionship, and the attainment of a higher, divine existence.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 61)
“The mighty ones in heaven shoot out fire under the caldrons which are heaped up with the haunches of the firstborn; and he that maketh those who live (514) in heaven to revolve round Unas hath shot into the caldrons the haunches of their wo…”
Both passages describe a divine or exalted being (Unas in Passage A and Zeus in Passage B) who holds a supreme position and embodies the essence of the divine. They also share themes of eternal life, divine nourishment, and the absorption of divine qualities.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 80)
“Having gone to the north of the Aaru Field he makes his way to the eastern portion of the tuat , where according to one legend he becomes like the morning star, near[6] his sister Sothis.[7] Here he lived in the form of the star Sothis, and…”
Both passages describe a journey to a higher realm or afterlife, involving deities and a process of purification or enlightenment. They share the theme of ascension and the soul's interaction with divine beings, though they come from different cultural and religious contexts.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 81)
“The souls of the dead could also be commended to the care of the gods above by the gods of Annu, and thus we find it said in the pyramid of Unas: "O gods of the west, O gods of the east, O gods of the south, O gods of the north, ye four [or…”
Both passages describe the journey of the soul or spirit after death, emphasizing the divine care and the blessed state of those who are deemed worthy. They share the theme of the soul's ascent and communion with the divine, though in different cultural and religious contexts.
◆egyptian|The Egyptian Heaven and Hell|Chapter 7 (part 7)
“It was impossible to remove him from his boat, which was, like himself, eternal, hence its name, "Boat of Millions of Years," and even if it had been possible the difficulty remained either of taking his boat back from the place of sunset t…”
Both passages describe a divine journey through a celestial realm, with the divine being (Ra in Passage A and Zeus in Passage B) traveling through different divisions or regions. They also share the theme of the soul's journey and the challenges faced during this journey.
◆egyptian|The Egyptian Heaven and Hell|Chapter 16 (part 2)
“The first company of gods are, as we learn from the text, engaged in praising AFU-RA, and they have been rewarded with the exalted office which they hold in Ament because they praised RA at sunrise and sunset when they lived upon earth, and…”
Both passages describe a hierarchical structure in the afterlife where beings are rewarded or judged based on their actions in life. They also depict a division among souls, with some achieving higher states of existence and others facing consequences.
◆egyptian|The Egyptian Heaven and Hell|Chapter 29 (part 2)
“The mummified form in which the dead Sun-god travelled through the Tuat is now useless, and we see it cast aside and lying against the wall which divides the Tuat from this world; that there shall be no doubt about this it is described by t…”
Both passages describe a divine journey through a celestial realm, involving gods and divine beings who praise and support the central deity. They also highlight the concept of a higher, divine order and the interaction between the divine and the celestial spheres.
◆gnosticism|Pistis Sophia|Document FOURTHb
“And Jesus with his disciples remained in the midst of the aëry Place in the roads of the road of the Middle, this which is below the Sphere.
And they came unto the first array of the road (added in margin, MS ) which is in the Middle.
But…”
Both passages describe a hierarchical structure of divine beings and their roles in the cosmos, with a focus on the ordering and governance of the heavens. They share a mystical perspective on the nature of divine realms and the interactions between different levels of existence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 304
“Section 17 17. Various considerations explain why the Souls going forth from the Intellectual proceed first to the heavenly regions. The heavens, as the noblest portion of sensible space, would border with the least exalted of the Intellect…”
Both passages describe the descent of souls from a higher, intellectual or divine realm into the material world, and the challenges they face in doing so. They also discuss the hierarchy and the different levels of participation in the divine light or truth.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fourth Dialoguek
“Destiny, when, shall I that mountain mount, Which, blissful to the high gates bringing, bring, Where those rare beauties I shall counting, count, When he my pain with comfort comforting, Who my disjointed members joined, And leaves my dying…”
Both passages describe a mystical ascent to a higher realm of understanding or divinity, involving a struggle and ultimate union with the divine. They share themes of spiritual elevation, the soul's journey, and the ultimate goal of union with the divine or true being.
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|An Analysis of Tarot Cardsg
“The vehicle of the solar energy being numbered seven reveals the arcane truth that the seven planers are the chariots of the solar power which rides victorious in their midst.
The four columns supporting the canopy represent the four Might…”
Both passages discuss the concept of divine or cosmic order and the journey of the soul or individual through different realms or stages. Passage A describes the Tarot cards as symbols of spiritual truths and the journey of the soul, while Passage B discusses the journey of the soul in the celestial realm and its interaction with divine beings. Both passages share a structural parallel in the idea of a journey or ascent involving divine or mystical elements.