(4) In fine, He hath made man both good and able to share in immortal life,—out of two natures, [one] mortal, [one] divine. And just because he is thus fashioned by the Will of God, it is appointed that man should be superior both to the Gods, who have been made of an immortal nature only, and also to all mortal things. It is because of this that man, being joined unto the Gods by kinsmanship, doth reverence them with piety and holy mind; while, on their side, the Gods with pious sympathy regard and guard all things of men. XXIII

(4) Thus man’s an animal; yet not indeed less potent in that he’s partly mortal, but rather doth he seem to be all the more fit and efficacious for reaching Certain Reason, since he has had mortality bestowed on him as well. For it is plain he could not have sustained the strain of both, unless he had been formed out of both natures, so that he could possess the powers of cultivating Earthly things and loving Heaven. X

(3) Therefore hath He made man of soul and body,—that is, of an eternal and a mortal nature; so that an animal thus blended can content his dual origin,—admire and worship things in heaven, and cultivate and govern things on earth. By mortal things I do not mean the water or the earth [themselves], for these are two of the [immortal] elements that nature hath made subject unto men,—but [either] things that are by men, or [that are] in or from them ; such as the cultivation of the earth itself, pastures, [and] buildings, harbours, voyagings, intercommunications, mutual services, which are the firmest bonds of men between themselves and that part of the Cosmos which consists [indeed] of water and of earth, [but is] the Cosmos’ terrene part,—which is preserved by knowledge and the use of arts and sciences; without which [things] God willeth not Cosmos should be complete. In that necessity doth follow what seems good to God; performance waits upon His will. Nor is it credible that that which once hath pleased Him, will become unpleasing unto God; since He hath known both what will be, and what will please Him, long before.

(30) "Nature, beholding the descent, wrapped herself about the Man whom she loved, and the two were mingled. For this reason, earthy man is composite. Within him is the Sky Man, immortal and beautiful; without is Nature, mortal and destructible. Thus, suffering is the result of the Immortal Man's falling in love with His shadow and giving up Reality to dwell in the darkness of illusion; for, being immortal, man has the power of the Seven Governors--also the Life, the Light, and the Word-but being mortal, he is controlled by the Rings of the Governors--Fate or Destiny.

(1) Whether every human being is immortal or we are wholly destroyed, or whether something of us passes over to dissolution and destruction, while something else, that which is the true man, endures for ever- this question will be answered here for those willing to investigate our nature.

We know that man is not a thing of one only element; he has a soul and he has, whether instrument or adjunct in some other mode, a body: this is the first distinction; it remains to investigate the nature and essential being of these two constituents.

Reason tells us that the body as, itself too, a composite, cannot for ever hold together; and our senses show us it breaking up, wearing out, the victim of destructive agents of many kinds, each of its constituents going its own way, one part working against another, perverting, wrecking, and this especially when the material masses are no longer presided over by the reconciling soul.

And when each single constituent is taken as a thing apart, it is still not a unity; for it is divisible into shape and matter, the duality without which bodies at their very simplest cannot cohere.

The mere fact that, as material forms, they have bulk means that they can be lopped and crushed and so come to destruction.

If this body, then, is really a part of us, we are not wholly immortal; if it is an instrument of ours, then, as a thing put at our service for a certain time, it must be in its nature passing.

The sovereign principle, the authentic man, will be as Form to this Matter or as agent to this instrument, and thus, whatever that relation be, the soul is the man.

(1) It is for reasons such as these, Asclepius, man is a mighty wonder,—an animal meet for our worship and for our respect. For he doth pass into God’s Nature, as though himself were God. This genus [also] knows the genus of the daimons, as though man knew he had a [common] origin with them. He thinketh little of the part of human nature in him, from confidence in the divineness of [his] other part. How much more happy is the blend of human nature [than of all the rest]! Joined to the Gods by his cognate divinity, a man looks down upon the part of him by means of which he’s common with the Earth. The rest of things to which he knows he’s kin, by [reason of] the heavenly order [in him], he binds unto himself with bonds of love; and thus he turns his gaze to Heaven.

(3) As for the Gods, in as much as they had been made of Nature’s fairest part, and have no need of the supports of reason and of discipline, —although, indeed, their deathlessness, the very strength of being ever of one single age, stands in this case for prudence and for science, still, for the sake of reason’s unity, instead of science and of intellect (so that the Gods should not be strange to these),—He, by His everlasting law, decreed for them an order, circumscribed by the necessity of law. While as for man, He doth distinguish him from all the other animals by reason and by discipline alone; by means of which men can remove and separate their bodies’ vices,—He helping them to hope and effort after deathlessness.

(31) "Of the Immortal Man it should be said that He is hermaphrodite, or male and female, and eternally watchful. He neither slumbers nor sleeps, and is governed by a Father also both male and female, and ever watchful. Such is the mystery kept hidden to this day, for Nature, being mingled in marriage with the Sky Man, brought forth a wonder most wonderful--seven men, all bisexual, male and female, and upright of stature, each one exemplifying the natures of the Seven Governors. These O Hermes, are the seven races, species, and wheels.

(12) The souls of men, seeing their images in the mirror of Dionysus as it were, have entered into that realm in a leap downward from the Supreme: yet even they are not cut off from their origin, from the divine Intellect; it is not that they have come bringing the Intellectual Principle down in their fall; it is that though they have descended even to earth, yet their higher part holds for ever above the heavens.

Their initial descent is deepened since that mid-part of theirs is compelled to labour in care of the care-needing thing into which they have entered. But Zeus, the father, takes pity on their toils and makes the bonds in which they labour soluble by death and gives respite in due time, freeing them from the body, that they too may come to dwell there where the Universal Soul, unconcerned with earthly needs, has ever dwelt.

For the container of the total of things must be a self-sufficing entity and remain so: in its periods it is wrought out to purpose under its Reason-Principles which are perdurably valid; by these periods it reverts unfailingly, in the measured stages of defined life-duration, to its established character; it is leading the things of this realm to be of one voice and plan with the Supreme. And thus the kosmic content is carried forward to its purpose, everything in its co-ordinate place, under one only Reason-Principle operating alike in the descent and return of souls and to every purpose of the system.

We may know this also by the concordance of the Souls with the ordered scheme of the kosmos; they are not independent, but, by their descent, they have put themselves in contact, and they stand henceforth in harmonious association with kosmic circuit- to the extent that their fortunes, their life experiences, their choosing and refusing, are announced by the patterns of the stars- and out of this concordance rises as it were one musical utterance: the music, the harmony, by which all is described is the best witness to this truth.

Such a consonance can have been procured in one only way:

The All must, in every detail of act and experience, be an expression of the Supreme, which must dominate alike its periods and its stable ordering and the life-careers varying with the movement of the souls as they are sometimes absorbed in that highest, sometimes in the heavens, sometimes turned to the things and places of our earth. All that is Divine Intellect will rest eternally above, and could never fall from its sphere but, poised entire in its own high place, will communicate to things here through the channel of Soul. Soul in virtue of neighbourhood is more closely modelled upon the Idea uttered by the Divine Intellect, and thus is able to produce order in the movement of the lower realm, one phase maintaining the unvarying march the other adopting itself to times and season.

The depth of the descent, also, will differ- sometimes lower, sometimes less low- and this even in its entry into any given Kind: all that is fixed is that each several soul descends to a recipient indicated by affinity of condition; it moves towards the thing which it There resembled, and enters, accordingly, into the body of man or animal.

(37) "And when God had said this, Providence, with the aid of the Seven Governors and Harmony, brought the sexes together, making the mixtures and establishing the generations, and all things were multiplied according to their kind. He who through the error of attachment loves his body, abides wandering in darkness, sensible and suffering the things of death, but he who realizes that the body is but the tomb of his soul, rises to immortality."

(2) So, then, although it may do good to few alone, ’tis proper to develope and explain this thesis:—wherefore Divinity hath deigned to share His science and intelligence with men alone. Give ear, accordingly! When God, [our] Sire and Lord, made man, after the Gods, out of an equal mixture of a less pure cosmic part and a divine,—it [naturally] came to pass the imperfections of the cosmic part remained commingled with [our] frames, and other ones [as well], by reason of the food and sustenance we have out of necessity in common with all lives ; by reason of which things it needs must be that the desires, and passions, and other vices, of the mind should occupy the souls of human kind.

(2) And It gives chiefly to the self-existing Life to be a life, and to every life, and to the individual life, that each should be conformable to that which nature intended it to be. And to the supercelestial lives It gives the immaterial and godlike, and unchangeable immortality; and the unswerving and undeviating perpetual movement; whilst extending Itself through excess of goodness, even to the life of demons. For, neither has this its being from another cause, but from It life has both its being and its continuance. Further, It bequeaths even to men the angelic life, so far as is possible to compound being, and through an overflowing love towards man turns, and calls us back to Itself, even when we are departing from It; and, what is still more Divine, promises to transfer even our whole selves (I mean souls, and bodies their yoke-fellows), to a perfect life and immortality;--a fact which perhaps seems to Antiquity contrary to nature, but to me, and to thee, and to the truth, both Divine and above nature. But, by "above nature," I understand our visible nature, not the all-powerful nature of the Divine Life. For, to this, as being nature of all the living creatures, and especially the more Divine, no life is against nature, or above nature. So that the contradictory statements of Simon's folly on this matter, let them be far repelled from a Divine assembly, and from thy reverent soul. For this escaped him, as I imagine, whilst thinking to be wise, that the right-thinking man ought not to use the visible reason of the sensible perception, as an ally against the invisible Cause of all; and this must be our reply to him, that his statement is against nature, for to It nothing is contrary.

(35) When once the rational consciousness of man rolls away the stone and comes forth from its sepulcher, it dies no more; for to this second or philosophic birth there is no dissolution. By this should not be inferred physical immortality, but rather that the philosopher has learned that his physical body is no more his true Self than the physical earth is his true world. In the realization that he and his body are dissimilar--that though the form must perish the life will not fail--he achieves conscious immortality. This was the immortality to which Socrates referred when he said: "Anytus and Melitus may indeed put me to death, but they cannot injure me." To the wise, physical existence is but the outer room of the hall of life. Swinging open the doors of this antechamber, the illumined pass into the greater and more perfect existence. The ignorant dwell in a world bounded by time and space. To those, however, who grasp the import and dignity of Being, these are but phantom shapes, illusions of the senses-arbitrary limits imposed by man's ignorance upon the duration of Deity. The philosopher lives and thrills with the realization of this duration, for to him this infinite period has been designed by the All-Wise Cause as the time of all accomplishment.

(41) Timaeus: yet to will to dissolve that which is fairly joined together and in good case were the deed of a wicked one. Wherefore ye also, seeing that ye were generated, are not wholly immortal or indissoluble, yet in no wise shall ye be dissolved nor incur the doom of death, seeing that in my will ye possess a bond greater and more sovereign than the bonds wherewith, at your birth, ye were bound together. Now, therefore, what I manifest and declare unto you do ye learn. Three mortal kinds still remain ungenerated; but if these come not into being the Heaven will be imperfect; for it will not contain within itself the whole sum of the hinds of living creatures, yet contain them it must if

(14) It is clear that Heraclitus regards birth as something evil when he says: "When men are born they are fain to live and suffer death," or rather go to their rest, "and they leave children who also suffer death." Empedocles is obviously in agreement with him when he says: "When I saw the place, so strange it was, I wept and wailed." And further: "For out of the living he made the dead, changing their forms." And again; "0 woe, unhappy race of mortals, wretched men! Out of what kind of dissensions and groans were you born!” And the Sibyl also says: "Mortal men are ye, and fleshly, being nothing," like the poet who writes: "Earth nurtures nothing weaker than a man."

(38) Then Hermes desired to know why men should be deprived of immortality for the sin of ignorance alone. The Great Dragon answered:, To the ignorant the body is supreme and they are incapable of realizing the immortality that is within them. Knowing only the body which is subject to death, they believe in death because they worship that substance which is the cause and reality of death."

(18) There remains the question whether the body possesses any force of its own- so that, with the incoming of the soul, it lives in some individuality- or whether all it has is this Nature we have been speaking of, the superior principle which enters into relations with it.

Certainly the body, container of soul and of nature, cannot even in itself be as a soulless form would be: it cannot even be like air traversed by light; it must be like air storing heat: the body holding animal or vegetive life must hold also some shadow of soul; and it is body thus modified that is the seat of corporeal pains and pleasures which appear before us, the true human being, in such a way as to produce knowledge without emotion. By "us, the true human being" I mean the higher soul for, in spite of all, the modified body is not alien but attached to our nature and is a concern to us for that reason: "attached," for this is not ourselves nor yet are we free of it; it is an accessory and dependent of the human being; "we" means the master-principle; the conjoint, similarly is in its own way an "ours"; and it is because of this that we care for its pain and pleasure, in proportion as we are weak rather than strong, gripped rather than working towards detachment.

The other, the most honourable phase of our being, is what we think of as the true man and into this we are penetrating.

Pleasure and pain and the like must not be attributed to the soul alone, but to the modified body and to something intermediary between soul and body and made up of both. A unity is independent: thus body alone, a lifeless thing, can suffer no hurt- in its dissolution there is no damage to the body, but merely to its unity- and soul in similar isolation cannot even suffer dissolution, and by its very nature is immune from evil.

But when two distinct things become one in an artificial unity, there is a probable source of pain to them in the mere fact that they were inapt to partnership. This does not, of course, refer to two bodies; that is a question of one nature; and I am speaking of two natures. When one distinct nature seeks to associate itself with another, a different, order of being- the lower participating in the higher, but unable to take more than a faint trace of it- then the essential duality becomes also a unity, but a unity standing midway between what the lower was and what it cannot absorb, and therefore a troubled unity; the association is artificial and uncertain, inclining now to this side and now to that in ceaseless vacillation; and the total hovers between high and low, telling, downward bent, of misery but, directed to the above, of longing for unison.

(17) No mortal exists who has not toil; He buries children, and begets others, And he himself dies, And thus mortals are afflicted."

(64) It is probably therefore with reference to the consummation that Salome says: "Until when shall men die?" The Scripture uses the word "man" in two senses, the outward man and the soul, and again of him who is being saved and him who is not; and sin is said to be the death of the soul. That is why the Lord gave a cautious answer-" As long as women bear children," that is, as long as the desires are active. "Therefore, as through one man sin entered into the world, and through sin death came to all men, in that all sinned, and death reigned from Adam to Moses," says the apostle. By natural necessity in the divine plan death follows birth, and the coming together of soul and body is followed by their dissolution. If birth exists for the sake of learning and knowledge, dissolution leads to the final restoration. As woman is regarded as the cause of death because she brings to birth, so also for the same reason she may be called the originator of life.

(39) At birth only a third part of the Divine Nature of man temporarily dissociates itself from its own immortality and takes upon itself the dream of physical birth and existence, animating with its own celestial enthusiasm a vehicle composed of material elements, part of and bound to the material sphere. At death this incarnated part awakens from the dream of physical existence and reunites itself once more with its eternal condition. This periodical descent of spirit into matter is termed the wheel of life and death, and the principles involved are treated at length by the philosophers under the subject of metempsychosis. By initiation into the Mysteries and a certain process known as operative theology, this law of birth and death is transcended, and during the course of physical existence that part of the spirit which is asleep in form is awakened without the intervention of death--the inevitable Initiator--and is consciously reunited with the Anthropos, or the overshadowing substance of itself. This is at once the primary purpose and the consummate achievement of the Mysteries: that man shall become aware of and consciously be reunited with the divine source of himself without tasting of physical dissolution.