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he great mystic and philosopher, Thus Pythagoras became a “cosmopolitan” Pythagoras (580 BC – 490 BC), is initiate and he was able to achieve a unique well known to serious students of synthesis of the Ancient Initiatory Tradition. T That Tradition was then “reﬂected” on the great Western Esotericism. He is considered as a very remarkable part of the great “Golden Plato. According to Bernard Russel, Platonism Initiating Chain” of Ancient Greece, including: is Pythagoreanism in the form of literature and Orpheus, Pythagoras, Plato, Plotinus, Proclus, Platonism became the main philosophical trend and we may add Ammonius Sakkas, Porphry in the West for many centuries through the help and Iamblichus as well. of Margilio Ficino and the Platonic Academy in Florence, affecting modern philosophy up His life has been exclusively described in many to (at least) Kant and Hegel. books (and in numerous web-sites on the In- ternet); thus, we do not consider it necessary Besides the philosophical and academic effect to provide in this article a full biography of that Pythagoreanism –through Platonism- has Pythagoras. The only essential element which exercised on Western Philosophy, the more must be emphasized here is the fact that Py- mystical aspects of Pythagoras have affected thagoras—through his extensive trips and ini- and given rise to some important Esoteric tiations in the then-known world, incorporates Orders in the West such as: in his mystical philosophy, besides the Greek Theological Tradition, the Babylonian, Chal- The Fratelli Oscuri (The Order of Covered or dean, Egyptian and Persian Tradition. Also Hidden Brothers), appeared around the 15th there are indications (but not full proofs on a Century in Byzantium. In 1600, that Order had historical basis) that Pythagoras was initiated spread all over Italy. Its members claimed that in the Northern “Hyperborean” Tradition by the Order has its origins in the Pythagorean the priest of the “Northern” Apollo, Abaris. Circle of Byzantium. That Circle left Byzan- (According to Ancient Greeks, the Northern tium for Salonica (a major city in Northern lands were those “beyond the Celtic land” that Greece) and then, after the fall of Salonica to is, Britain, Germany, Iceland and Scandinavian the Turks (1430) left for Italy. nations).

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In 1650 the Holy Inquisition intervened and don and they created that Order in 1871. We stopped the activities of the Order in Italy. In have some of the names of the Brothers who the meantime through the English gentleman formed the core of the Order, such as Mal- Sir Thomas Bodley who had been initiated leat, Cachire de Beaurepaire, Eslin, Etienne in that Order in Italy in 1554, the Pythago- Bazot, etc. Well known esotericists were also rean Tradition was transferred to England in members like Richard, Fabre- Palaprat (who 1577. Queen Elizabeth was tolerant against was the man who revitalized or re-established spiritual organizations so the Order of the Templars the Order prospered. From during the Napoleonic the archives of the Order, Period and has been also we know the names of the its Grand Master) and the Brothers who formed the great Mason and Masonic first core of the Order: Sir writer J..M. Ragon who Thomas Bodley (the Head according to some sources of the Order until his death has been the Head of the in 1612), Thomas Smith, Wil- Order as well. Again, we liam Sedley, Nicolas Bacon, were not able to trace the Sir Walter Raleigh, the lord history of the Order be- D’Avonay and Walter Midle- yond the 19th Century so may. In order to secure the either it ceased existing or esoteric works of the Order, was absorbed into other they created a “cover” which Orders. acted also as an introductory stage. They gave it the name The Academy of the Sub- “The Tavern of the Muses”. lime Masters of the Shin- Such “Taverns” were estab- ing Ring or the Hermetic lished in Oxford, Cambridge and Edinburgh. Rite of Negotiators: This is also a French Order We have the continuous line of succession of existing already in France in 1780. It was im- the Heads of the Order until 1753. ported to France by the Baron De Blaerfindy, a On the 26th of July, King Charles II prohibited Scottish military officer residing in France. He the activities of the secret societies in England. initiated the Brother Bommard who has been The Head of the Order then, Sir Thomas Stanly the mayor of the city of Douai. It is consid- re-named the “Tavern” to “Club of Smokers”. ered as a very important Pythagorean Order Smoking was a habit recently imported from having Four Degrees plus a Fifth one for the America. Citizens liking that habit were free Hierophants. Among its members was included to create clubs in which they were free to en- the famous hermeticist Dom Pernety who es- joy smoking. So, under this cover, the Order tablished at Avignon a Pythagorean-Hermetic continued existing. Walter White, secretary of Academy with 100 members – the “Illuminated the Royal Society of London, reports that even of Avignon”. Another very important member in 1888 the Order was existing and the great was J.M. Ragon. He was initiated as a Mason English poet Tennyson was a member also. We in Belgium in the Lodge “The Real Friends” were not able to trace the history of the Order and he became the Worshipful Master of that beyond that period. Either it ceased existing or Lodge. He also belonged in the Lodge “Phoe- it was absorbed into other Orders. nix” of the Grand Orient of France and also in the Misraim Rite. He supported the Order The Hermetic Rite of the Child’s of Wisdom: of the Temple, re-established by Fabre Palaprat From England the Pythagorean Tradition was as we mentioned earlier, and he was publishing transferred to France. The French Brothers the first French Masonic magazine under the received the Pythagorean Rituals from Lon- title “Hermes”.

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In the case of that Order, we are lucky enough: and their rituals and symbols are not connected Part of its teaching became in 1826, the 12th to the Judeo-Christian Tradition which is more Degree of the Scottish Philosophical Rite, an or less adopted by all Masonic Rites. important Masonic Rite which is still active and prospering all over the world and considered This is why we consider as important to exam- as “regular” by the Grand Lodge of England. ine the Pythagorean philosophy of numbers, So, many Masons have the opportunity to have the Pythagorean Numerology which incorpo- contact with (part of) its teaching. rates within itself the essence of the Pythago- rean Doctrine-which reﬂects as we have said The Order of the Free Pythagorean Initiators earlier- the Initiatory Tradition of the Ancient (Ordo Initiatorum Librorum Pythagorae): World. Pythagoreanism holds that numbers are having Emille Dantine as a Head and then not only symbols denoting quantity and quan- Jean Mallinger established in Brussels after the titative relationships but most of all symbols First World War. That Order was based on expressing various States of Existence, symbols Pythagorean circles established during the sec- expressing qualities and substances. According ond half of the 19th Century in Paris, Northern to the Pythagorean and Platonic approach, France, Belgium, etc. During 1955 the Order human kind hasn’t invented numbers but has established branches in Germany (starting from discovered them. That is numbers are not a Munich), in Austria, in Greece (1961) and in human “product”—they exist independently of Brazil. It changed its name to: humans. Humans have invented the numerical symbols expressing the idea that each number The Order of the Golden Rose (Order Rosae denotes. According to Aristotle (Metaphys- Anreae): having Martin Erler as its Head. As far ics I.6) Plato suggested that numbers are “the as we know-through discussions we had with a Causes of the Substance of Things” and con- friend Mason participating in the Greek branch siders them as intermediary entities between the of the Order- the Order has seven degrees and Sensible Reality and the World of Ideas. This works with Greek-Egyptian Rituals. approach—that numbers do have their own existence independently of humans—is known Important to mention also that according in the History of Mathematics as the “Platonic to the Founding Constitution of the Grand Approach”. We always have to remember this Lodge of England (1717), Pythagoras, Plato approach when trying to understand the eso- and the Ancient Academies are characterized teric meaning that Pythagoreans have assigned as the cornerstone of all Masonry although the to numbers. Orders mentioned previously are not Masonic End of Part I. By Frater O.L.

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© 2006-2007 Frater O.L. - SRC&SSA e will try now to present, in a symbol for the Absolute One (if a symbol can summarized form, part of the be used in this case) is the all encompassing Pythagorean interpretation and cycle. Wphilosophy of Numbers: 1 ONE/MONAD ABSOLUTE ONE: This Number and these terms express the idea This is not a number according to Pythagore- of the Manifested God, the Divine Mind and ans. Under this term, the Absolute, Ineffable the Will of God in Action. It is also called the God is symbolized. The Unknown God, the Creative Divine Monad. According to Pro- Ain-Sof (in Kabbalah), the Tao. The Non-Ex- clus, the great neo-platonist and commenta- istent God- not in the sense that God does not tor of Plato, Monad is “the Mind the Indivis- exist, but in the sense of the non-manifested, ible”- the Mind penetrating the various realms eternally Unknown, Hidden God- the Being of Existence. According to the Pythagorean- of beings. There is no numerical symbol for Platonic tradition, the Cosmos has been cre- the Absolute One. How could there be af- ated through the mix of the Indivisible and ter all? The Absolute One transcends any hu- Divisible substance. The Indivisible substance man and angelic capacity of Understanding, is considered as the Spirit, the Energy while in mental terms. Only in deep mystical states the Divisible as the Matter- but not the Matter humans can have, to some extent the experi- we observe in our daily lives in this physical ence of the Absolute God and that experience world. It is something like the “root of Mat- cannot be expressed plainly in linguistic terms. ter”. In the Platonic Dialogue “Timaeus” de- This is why the deep mystical experience is al- tails are given but under a mythological cover ways a secret one. Traces of such experiences which requires heavy analysis which cannot are revealed by mystics sometimes. They have be provided here in this article. Thus, the talked about “the feeling of the Ocean”, “the Monad penetrates everything and this is obvi- feeling of Inﬁnite Love”, about “Merging with ous in the numbers we use daily: consider for God”, and there is always in their descriptions instance the number 1,000,000. It is actually an erotic element present. The “Divine Love”, 1,000,000 monads. So any number “returns” a description used frequently by many mys- to the Monad, is actually an extension of the tics. Plotinus, according to his biography, had Monad towards Inﬁnity. This is why Proclus such an experience four times in his life. The describes the Monad as the “Final or Conclu-

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© 2006-2007 Frater O.L. - SRC&SSA Splendor Solis - No. VI - ! i a - 2007 A.D. sive Cause” in the sense that is the first Cause field: the first accepts the Monad as the Prime of the Creation and the State at which every- Cause, the Father, the Creator while the sec- thing returns. The Monad also has been de- ond-following the thought of Saint Dionysius, scribed as the “Primum Mobile” by Aristotle, the Aeropagus – accepts that before any mani- that which gives “movement” and starts the festation there was the Absolute Cause which Creation while existing within everything in- is called by Saint Dionysius “the Divine Dark- dependently of how far that everything is. So ness” exactly in order to point out Its incom- the Monad, the Divine Mind, the Will of God prehensible aspect. in Action, the Spirit, exists even at the lowest realm of Matter and modern physics (especial- ly quantum physics) confirms this since Mat- 2 TWO/DUALITY ter in its sub-atomic level is amounts (quanta) of energy. Actually, “we exist in the Mind of This Number and these terms express the idea God” as the great modern Kabbalist Zev ben of the Divisible Substance (which is mentioned Simon Halevi had once said to us- but we do above) is the Archetypal Matter, the “root” of not understand it. One day we and the rest Matter, the Prima Materia of the Alchemist. It of the Cosmos will return to that “Oneness” is the essential substance of Nature through when the purpose of this Universe will have which everything has been created in the Cos- been accomplished. The symbol used for the mos. According to the neo-Platonist Iambli- one Monad is the dot existing beyond Space chus: “Matter was created by God by exact- and Time since Space and Time have not been ing materiality out of Its own Substance”. A created yet. The root of the word “Monad” remarkable comment indeed! Those readers comes from the Ancient Greek verb «μένειν» who are attracted to Alchemy will understand (menein) which means “to remain”. that Iamblichus gives a great “Arcanum” here: the method of Alchemy is quite similar but Note: there is a difference between the Ab- operates in the opposite direction- exacting solute One and the One /Monad: accord- the energetic/spiritual substance out of Mat- ing to Rene Alledy (Le Symbolisme des No- ter (for further details on this see the works of bres): “The Absolute predates any numerical Fulcanelli and Roger Caro). concept and is beyond any definition. The Monad can be confused with the Absolute Iamblichus continues: “that Materiality was but the Absolute was not emanated or born of a chaotic/unidentified Nature”. Many by the Monad. The Absolute corresponds Pythagoreans and neo-Platonists, assign the (for the human mind) to a positive Zero while term “Chaos” to the Number Two. They also the Monad/Father is the beginning of the in- call that Number “Indefinite Nature”, “Divis- dividuation through which the formation of ible Substance” (as opposed to the Indivisible the World starts”. According to some writers, Substance which is the Monad) they also call there is an (obscure we have to confess) Theo- it “Infinite” because with the Number Two logical- Philosophical difference between the the Creation begins and continues to Infin- Roman Catholic and Orthodox Church in this ity- numbers never end although they always repeat themselves. With the ten numbers that we use in our mathematical system, we can create an infinite amount of numbers. Ac- cording to Proclus, if the One has been defined as the “Final or Conclusive Cause” (see previous paragraph on the Number One) the Number Two is defined as the “Exemplary Cause”, it defines in a sense the Nature of the things to be created, this is why it is also called the “Essential being of Nature” – although

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© 2006-2007 Frater O.L. - SRC&SSA Splendor Solis - No. VI - ! i a - 2007 A.D. still at a Chaotic unidentified State. The have to ask how much the Absolute God cor- root of the words Two, Duality, Dual are the responds to Zeus but this Theological issue is Ancient Greek verbs: «διιέναι» (diienai) and outside the scope of this article. An excellent «διαπορεύεσθαι» (diaporevesthai) which mean analysis regarding the concept of the meta- respectively: to penetrate, to cross. With the physical and the physical being exists in the Number Two actually Creation begins-but not book “Kybalion”. the physical material Creation as we perceive it with our physical senses because the physi- Returning now to the Triad according to the cal Universe does not exist yet. It is actually a neo-platonist Proclus we can assign to it the process of Archetypal Creation which will be term “Creative Cause” because the Triad gives, completed and harmonized by the next Num- in a sense, the necessary structure to the Ar- ber Three. The symbol for the Number Two chetypal Idea/Creation without which no fur- is a line which tends to Infinity. ther manifestation is possible. According to Aristotle, the Triad symbolizes the Creative Energy, “the Law through which everything is being structured”. Thus it is the symbol of Genesis. Proclus continues: “the Creative Triad receives the unique and total Creative Energy of the Father” (obviously the Monad). According to a modern Greek Pythagorean, (Andrianopoulos) “the Number Three is the Number which reveals the substance of the Monad” but we have to add regarding partly the function not the Substance Itself- who can approach the Monad which is the first emana- tion of the Absolute One? 3 THREE/TRIAD/TRINITY All the Pythagorean philosophers assign a This Number symbolizes the Archetypal Idea great importance to the Triad because Cre- completed, the Archetypal Creation Com- ation starts from it. Another great esoteric pleted. Of course the Creation doesn’t take system, namely the Kabbalah, assigns a great place inside Nature yet. Important to mention importance to the first three emanations of that according to Ancient Greeks, by the term the Absolute God. The Sephiroth: Keter, Ho- Nature we signify everything created. Only chmah, and Binah form the so-called “Super- God exists “outside” Nature. The rest of the nals”. According to the words of the modern beings are included in Nature and are con- Kabbalist James Sturzaker: “Keter, Hochmah, sidered as physical, not metaphysical beings. and Binah form the first unmanifest, known, Only Divinity Itself is a pure metaphysical Be- unknowable Trinity and are known as the Su- ing. Thus the various deities, demons, heroes, pernals. The Supernals stand above the abyss etc are parts of Nature and have to adjust which separates Force and Matter combined”. themselves to the Law governing their level In our opinion, it is an excellent statement sig- of existence. An entity can be considered as nifying the nature (if we can use such a term) metaphysical or superhuman only in relative of the Archetypal Creation: it is still at the terms, i.e. a demon can be considered super- level of force while Nature/Creation, which is human as compared to man but is of a lesser observable and felt by us, at any level of Ex- caliber as compared to a deity. It seems that istence is Force and Matter combined. Read- even Zeus “the Father of Gods and Men” has ers must not be confused by the fact that the to adjust himself to certain Laws-something Number Two signifies (as we said earlier), the which opposes the Judeo-Christian concept Archetypal Matter-the Prima Materia-The Es- of the Absolute Freedom of God. Here we sential Substance of Nature. That Matter is

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© 2006-2007 Frater O.L. - SRC&SSA Splendor Solis - No. VI - ! i a - 2007 A.D. the “root” of Matter which remains unknown The Duality -“the Exemplary Cause” – “The to both scientists and alchemists-the latter can Essential being of Nature” – The Nature of work (if they are successful) with the Prima things to be created. Materia but cannot comprehend it. Besides we know from 18th Century philosophy, that the The Triad - “the Creative Cause” – “The maximum mental understanding we can ever Law through which everything is being struc- achieve is to comprehend the relationships tured”. among things based on a perception which is relative and based on “a priori” principles. We The Numbers One, Two, Three according to cannot go further (see Immanuel Kant). Only the Pythagoreans are called the Creative Num- the mystic can penetrate deeper by merging bers. The symbol of the Number Three is the himself with the concepts: things and crea- Triangle. tures surrounding him (see the 7th Epistle of Plato on that). 4 FOUR/TETRAD

The Archetypal Trinity is a concept at the cen- If the Numbers One, Two, Three symbolize ter of the Theology of various religions; thus, (together) the process of Creation at the Ar- in Hinduism we have the Trinity of Brahma, chetypal level, the Number Four symbolizes Visnou, and Siva while in Christianism we the Creation at the level of Nature-and readers have the Trinity of the Father, Son and Holy must recall here the concept of Nature accord- Spirit. ing to Ancient Greeks mentioned previously: anything created at any level of Existence. The roots of the word Three, Triad, Trinity is the Ancient Greek verb: «τρείν» (trein) which The first Three Numbers, The Creative Num- means: I feel a fear, I feel awe, I live because bers as we said form the Archetypal Creation I am scared. We believe that the concept of or, in other words, the Archetypal Triune Man- awe in front of the Archetypal Creation which ifestation of the Absolute One. It is a kind of is not penetrable to any created being is more Creation but beyond our comprehension this relevant in defining the linguistic root of the is why it has been called:“ the first unmanifest, Number. known, unknowable Trinity”. If with the first three Numbers we have Archetypal Creation Thus concluding for the Archetypal Idea/Cre- at the level of Force, with the Number Four, ation we have: we have Creation combing Force and Matter or interchanging Force and Matter (according The Monad -“the Final or Conclusive Cause”- to the concept of modern physics also). The First Cause of Creation and the State at The Number Four symbolizes “the dynamic which everything returns. manifestation of the Creative Energy of Triad” or “that phase of the Creation in which Mat- ter was fully manifested and from this Matter solid bodies were created” (Adrianopoulos). So we have the various forms/kinds of Mat- ter in which the traditional four elements are assigned.

Earth: Solid Matter Water: Liquid Matter Air: Gaseous Matter Fire: The Energetic Condition of Matter/Mat- ter Dissolved into Energy or Energy coagu- lated in Matter.

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Also something of great importance: the Each of the Worlds is subdivided into the four Number Four symbolizes additionally the four elements, thus we have: levels of Existence (which remember are all parts of Fire Fire Nature) and to which also the Air traditional four elements are Water assigned: Earth Air Fire Fire: The Archetypal World- Air or according to some writers Water The Divine World (but re- Earth member The Absolute One Water Fire is beyond this completely un- Air known)-the World of Aziluth Water in Kabbalah-the World of Earth the Pure Divine Emanations. Earth Fire Here we have to mention Air that according to the Kab- Water balists, that World, the World Earth of Emanations, is not part of Nature or exists at the borderline of Nature. According to Ancient Greeks all of the di- At this point we believe there is a difference mensions of Nature (that is the four Worlds) with the Greek point of view but we cannot are inhabited by beings be they minerals, expand further in this article. plants, animals, humans, demons (good and bad-remember the entirely negative concept Air: The Spiritual or the Mental World or the of the word “demon” started with Christian- World of Principles according to some writ- ity, Greeks accept good demons also-see the ers-the World of Beriah in Kabbalah. case of Socrates), nymphs, lesser gods, greater gods, etc. They assign to minerals and plants Water: The Psychological-Emotional-“Astral” some kind of soul or consciousness, but of (according to Paracelsus) World. The World course from humans and on self-conscious- of Yetzirah in Kabbalah. ness starts. Even the too rational Aristo- tle admits that: “the whole Cosmos is full of Earth: The Material World-the World of Solid gods”. Bodies-the World of Assiyah in Kabbalah. According to the Pythagoreans, the Number Important to mention here (again) that “meta- Four signiﬁes the full development of the Ar- physical” and “physical” and also “spirit” and chetypal Idea/Creation to the most dense level “matter” are relative terms: so for example an of the Physical being and also its return back Angel inhabiting the Psychological Sphere to the Archetypal Monad. This is why they seems “metaphysical” or a “spirit” to us but if call the Number Four: “Creator and Cause of we are able to transfer ourselves to this World everything”, “Image of the Manifested God it will seem like a physical being to us mean- in the World”. Cosmos is created through ing that we will have direct perception of that Four and “Cosmos” in Greek means “jewel” Angel. Remember only the Absolute One is a –something of extraordinary Beauty. metaphysical Being according to Greeks and according to Kabbalah the Absolute One plus Through the Number Four everything exists the Divine Emanations as long as a Cosmic potentially and this is the famous Pythagorean Cycle is going on (regarding the latter see the Tetraktys which has the form:1+2+3+4=10 works of Zev ben Simon Halevi on that). which means that with the ﬁrst four Numbers

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(and whatever these signify) everything can be also any form of life existing in a structured created. Pythagoreans and our modern math- way (be it a plant or an animal or a mineral, ematical system also use ten numbers through etc.). So it’s the factor bringing Nature and which they construct any amount of numbers Matter into structured Form and Life. It also wanted-so ten is the Whole. symbolizes consciousness as it unfolds itself inside Nature: so we can say that minerals Proclus goes further by defining that: “the have the less developed consciousness, plants Creative Action is of a four-fold Nature” that a greater one, animals a much greater one and is the Creative Monad plus the Triad. So it humans are the most developed creatures on seems that the Creative Monad “activates” the earth regarding their consciousness. This is Triad. The Monad is defined by Proclus: “the why this Number is also called “Mind”. It One Creator” while the Creative Triad that of is the symbol of the fully developed human. “the lesser Fathers”. So it seems that the Cre- Also it signifies the quintessence-the “Ether” ator is “fusing” Its power within the Triad but according to Ancients-an element penetrating remains at the same time something separate. and balancing the rest of the four (Fire, Air, The text is obscure and we cannot penetrate Water and Earth). more. The root of the word is the Ancient Greek We have to say that the Number Four had word: «πεμπάς» (pempas) meaning “that which such a great significance to the Pythagoreans sends” so it’s the Number “sending”, “provid- that they were taking oaths by using it. The ing” structure and Life to Nature. That struc- root of the word Four/Tetrad is the Ancient ture and Life finally will create a certain level of consciousness which in the case of Mankind reaches its maximum. Important to mention here is that self-consciousness and ethical consciousness in the case of humans corresponds to Freewill. This is why the Number Five is the Number which its symbol (the five point star) in its upright position signifies the fully developed Man dominating over the four elements of Nature (and thus on his animal nature also) but the symbol in its reverse position signifies the “Fall of Man” into the state of an animal Greek word «τετλάς» “tetlas” meaning “she thus a loss of consciousness because of his who bears” probably signifying Nature which own Freewill. The Number Five also symbol- accepts all manifestations and transforma- izes health exactly because it brings balance tions. Another term given to the Number Four among the four elements. is the “key holder of Nature”. The symbol of the Number Four is the pyramid (sometimes Frater O.L. the cube) and also the triangle with ten dots inside starting from the top.

5 FIVE/PENTAD

This Number according to Pythagoreans sig- niﬁes the maximum manifestation inside Na- ture. They were calling that Number “mar- riage” because it unites the Archetypal Idea (3) to the Archetypal Matter (2). It signiﬁes Part III will follow in next issue - 20 -

© 2006-2007 Frater O.L. - SRC&SSA 6 SIX/HEXAD hrough this Number the Pythago- that there is such a “habit” in the whole Cos- reans symbolize the corresponden- mos (any level of Existence) - and this is what T ce between the various levels of the word “Six” means in Ancient Greek - the Existence-between the various Worlds - which root comes from the word: «έξη» (exe) which results in Harmony and Beauty. It signifies the means: trend, habit. Sprit entering into Matter and the Matter ele- vating to Spirit (remember always that “Spirit” We have to mention something important and “Matter” are relative terms to each other here: according to Pythagoreans the Numbers as mentioned previously). This is why they 1-5 reveal the descent of the Absolute (the were calling this Number “friendship”- the Kabbalists would say “part” of the Absolute) power connecting the various Worlds. Conse- into Matter, the descent from Unity to Multi- quently this Number signifies the trend of Su- plicity. The Numbers 5-10 reveal the path of perior Worlds towards Material manifestation the return to the Monad, the Absolute, the and the trend of the Inferior Worlds towards path which is followed by those creatures who, Spiritual evolution. This is why the symbol for having first acquired individuality through the this number is the six pointed star (or the Star physical evolutionary process and through nu- of David as we used to call it - a major symbol merous reincarnations, wish to return to the also in Kabbalah and the symbol which has Monad (the “Lost Paradise” in other traditio- been chosen for the flag of the Nation of Is- ns). The Number Ten is another expression rael in our days). for the Monad as we will see later on. This is why the Numbers 5-10 are called the “restora- Pythagoreans went deeper supporting that the ting” or “reintegrating” Numbers. So by sum- Superior Worlds give a “soul” to the Inferior marizing up to now we have: Worlds and maintain them in existence. Iam- -The Creative Triad (1, 2, 3) which remains to blichus uses the following expression for the a large extent unknown to us (see the com- Number Six: “Structure of everything, a Soul- ments in previous paragraphs). maker and maker of vital links” between the -The Four/Tetrad (4) signifying the manifesta- Worlds we dare to add. Because the Worlds tion in Nature (and by the term “Nature” we have such a trend (to attract each other and mean any level of Existence-the Creation of manifest themselves to each other) it seems the various Worlds)

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-The Five/Pentad (5) signifying the maximum Other Numbers are “born” but cannot “give manifestation in Nature, the appearance and birth” like 6. It is “born” by 2x3=6 but if mul- the evolution of Consciousness leading to the tiplied gives a number outside the ten, 6x2=12. most fully developed creatures which are Hu- The 3 and 5 are not “born” by multiplication mans. At the level of Humans Freewill exists. but if multiplied can “give birth” (the ﬁrst -The Six/Hexad (6) signifying the relations- 3x2=6, 3x3=9, the second, 5x2=10). Only 7 hips between the various Worlds and levels seems that at the same time is not “born” and of Existence and the fact that the Worlds are cannot “give birth”. This led the ancient ma- linked to each other in a harmonious and vital thematicians to consider the Number 7 as a way and they have the trend to manifest them- Number having the quality of the Monad insi- selves to each other. de the realm of the full physical Manifestation. Remember that the Monad “remains” intact at any level of Manifestation (and this is how it acquires its name “Monad” from the Greek verb “menein” which means “to remain”. The Number 7 remains alone among the ten Numbers because it is not “born” by others and cannot “give birth” all together. This led the ancient mathematicians to pay full atten- tion to the Number 7 and try to unlock its secret because they saw it as the “reﬂection” of the Monad inside Nature (remember Nature is symbolized by Four and its Completion in terms of Evolution and Consciousness by the Number Five).

7 SEVEN/HEPTAD Thus according to Pythagoreans if Five symbolizes the completion of Nature and the This is considered as the sacred Number by the Evolution of Form and Consciousness-re- Pythagoreans. Its root exists in the Ancient aching their maximum level which is the hu- Greek word «σεπτάς» (septas) which means man Consciousness and Freewill-Number 7 “the respected one”. This Number symboli- symbolizes the reflection of the Monad on zes the Monad which after the full descent and the mind of humans-the only creatures able function into Matter is fighting for the return to “grasp” the concept of Monad-that is the and the reintegration. It signifies the restora- concept of Divinity. This is why Number 7 tion of beings and the return to the Monad. is called by Proclus “the mental light” or “the This is why according to the Pythagoreans light according to Mind”. Thus the most de- this Number symbolizes the Initiation and the veloped creature in mental terms which is the Sacrifice. It is the Spirit having sacrificed It- human being becomes truly developed only self by descending into Matter from which it when the Monad is reflected on its Mind, only will return having acquired all the necessary when he realizes that he is the Image of God, experience to Its Primitive level. only when he is searching for God and becomes a “religious” being. The Ancient Greek According to the ancient mathematician term for the human being is «άνθρωπος» (“an- Theon, it is the only Number among the ten thropos”) denoting both male and female and which cannot be a product of multiplica- meaning: “he/she who looks upwards”-that tion and if multiplied with another Number is the creature who is searching for God and it doesn’t give a result included among the aspires towards progress not the creature who ten. For example, the 4 can “give birth” to has a very developed brain due to natural evo- 8 (4x2=8) and can “be born” by 2 (2x2=4). lution only.

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If the process was ended by the Number 5 self and a Divine self, partaking at the same we would have in Nature the appearance of time in two Natures: the animal/human and the “homo sapiens” a very powerful being in the Divine One. But this cruciﬁxion although mental terms dominating on the rest of the painful is the only path towards his ﬁnal resu- creatures. But with Number 7 we have the rrection. The marvelous Christian Theological “homo religiosus”, a self-conscious being, concept of the “Christ within” exists at this also mentally developed who aspires towards level. God and eternal progress. The “homo-religiosus” includes the “homo sapiens” but at the same time it surpasses it. According to the 8 EIGHT/OGDOAD Pythagoreans only the “homo-religiosus” can be considered as a fully human and developed The Number Eight according to Pythagoreans being because besides mental development was related to the goddess Venus. It symboli- and Freewill has also ethical standards and zes Harmony because its cube (2x2x2) is the cultivation having an ontological foundation only one existing within the ten numbers (that on God. This is why the Number Seven is is if developed 2x2x2=8 the result does ex- called by the Pythagoreans also “Wisdom”. ceed the number Ten-this does not happen for the rest of the Numbers besides the Monad). According to Proclus the Number Eight “is the Cause of any progress for all things” and according to a modern Greek Pythagorean (Adrianopoulos) that Number symbolizes also “emotions of sympathy, love and friendship among the creatures”. According to the An- cient Greek Orphic Theology, Love (Eros) is one of the most important Cosmological Powers in the Universe.

We insist on the fact that the Number Seven Also the Number Eight was related to the god denotes the concept of initiation: the “homo Dionysus symbolizing the descent of the Soul sapiens” is initiated (the Monad is reflected on and the Matter and its ascent to it original posi- his mind-he/she starts wondering about God tion. The form of the digit Eight corresponds and the Existential meaning of Life) and be- to the caduceus that the god Hermes holds (and comes “homo religiosus”. This process is at this can be one of the symbols for that Num- the same time a sacrifice: the human unders- ber). The caduceus having two snakes combi- tands that he/she is a stranger in this World. ned around a vertical axis symbolizes the “Fall Together with the beauty of Life he/she un- of the Prima Materia-the Archetypal Matter-at derstands that tragedy of Existence and expe- the level of the material World we know-thus riences an “Existential deficit” (as it is called the Creation of that “illusionary” World and at by modern philosophy). In order to fulfill that the same time the ascent-the Resurrection of deficit, he/she has to connect him/herself the corruptible Matter and its restoration to its with the Divine Source-to return back, to res- prime glorious condition. At this point we can tore or reintegrate him/herself. The Number observe similarities with Hindu and Buddhist Seven is the “restorating” or “reintegrating” concepts: both of these systems consider the Number par excellence and its Symbol is the world we live in as an “illusion” called “Maya” Cross in which the horizontal line denotes the or “Samsara”. Mankind has to overcome that level of the Physical Existence “interrupted” illusion and become a “Buddha”, an Enlig- by the vertical line denoting the Divine Mani- htened One. The Symbolism of the Number festation. At this level the “homo religiosus” Eight-the Symbolism of Salvation and Resu- exists, crucified between a physical/animal rrection has been used heavily by Christianity,

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© 2006-2007 Frater O.L. - SRC&SSA Splendor Solis - No. VII - ! i d - 2007 A.D. besides it is one of its fundamental Theologi- to present (in their view) the totality of the Di- cal concepts. The famous Christian “Chi-Ro” vine Manifestation under the term “Pleroma” symbol has afﬁnities with the Number Eight a Greek word meaning “full of ”. Thus the and together with the caduceus and the form “Pleroma” of the Gnostic Bardesanus from of the digit Eight itself (two circles touching Edessa is consisted of the following Ogdoad: each other vertically) are the symbols of this Father and Logos which give birth to Christ Number. and the Wisdom Ahamod, which in turn give birth to the four elements: Fire, Air, Water, Earth.

Unfortunately we were not able to detect the linguistic root of the word Eight/Ogdoad through our sources.

9 NINE/ENNEAD

This Number symbolizes the perfection and the completion of a certain cycle of Divi- Important to mention here is the following: ne Manifestation. According to Proclus “the the Ancient Egyptians had four “models” or Number Nine is a multiplicity created by the “systems” of Theology taking their names Monad and moves toward a new Unity”. The from the centers of the religious life in An- term itself-Nine-comes from the Ancient cient Egypt. Thus we have the Theological Greek phrase: «Εν νέο Εν» (“En neo En”) system of Heliopolis, that of Memphis, that which means “a new One” or “a new Total”. of Hermopolis, and that of Thebes. We have Also it could derive its root from the phrase to emphasize here that these are different sys- “En to En” which means “inside the One” tems not different religions. The system of meaning a multiplicity caused by and included Hermopolis is based on the Ogdoad, the “Pri- inside the One. After the Number Nine a new mordial Eight” which together form a single cycle will begin (after being fully summarized Entity. and reflected at Number Ten) extended to In- finity: Numbers never end but they repeat the- In an excellent analysis provided by Lucie mselves based on the first ten numbers. These Lamy we read: “Their names are Naun and are the numbers needed for expressing any Naunet meaning both the “initial waters” and Number we want independently of its size. So “inertia”, Heh and Hehet meaning “spatial the “Ennead” Proclus continues “includes the infinity”, Kek and Keket meaning “the dark- totality of the Creative Agents of Genesis”. ness” and Amun and Amunet meaning “that Important to mention here that the Ancient which is hidden”. The latter couple sometimes Egyptian Theological System developed in was replaced by Niau and Niaut meaning “the Heliopolis is based on the “Great Ennead” Void”. The Eight are called the “Fathers and (while that developed in Hermopolis on the Mothers of Re-the principle of light itself ”. “Ogdoad”-see the analysis of Number Eight). Although it’s not the purpose of this article According to the excellent analysis provided to present the Egyptian Theology we consider by Lucie Lamy: “in another version (of the worth examining the fact that the Theology Helipolitan System) Atum (the One) creates of Hermopolis operates through the Number Himself by the projection of His own heart Eight (Great Ogdoad) while that of Helio- and brings forth eight elementary principles polis with the Number Nine (Great Enniad) which, together with Himself, make up the which will be mentioned also when we will Nine-the Great Ennead of Heliopolis: Shu examine that Number. Also Christian Gnostic and Tefnut, Geb (the Earth) and Nut (the Sky) systems have used the Number Eight in order and finally Osiris and Isis, Seth and Nepthys,

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© 2006-2007 Frater O.L. - SRC&SSA Splendor Solis - No. VII - ! i d - 2007 A.D. entities of cyclic life and renewal, of death vel at which the Ennead (the Creative Agents and rebirth. It is written that “none of these of Genesis) are refl ected on. This is why the entities are separate from Him, Atum”. ancient root of the term “Ten” is the term: «δεχάς» (“dachas”) which means “that which Also important to mention that according to accepts, receives”. the Christian Theology we have Nine “Or- ders” or “Kinds” of Angels: According to Proclus “the Four/Tetrad inclu- -The Seraphim (Angels of Love and Light) des in itself everything united while the Ten/ -The Cherubim (Angels of Wisdom and In- Decad includes everything but in a divided tellect) way-this is why Ten is inferior to Four”. It is an -The Thrones (Angels of Power and Life) obscure phrase, and in our opinion, means that -The Dominations (Angels of Freedom) while Four symbolized the face of Creation at - The Powers (Angels of Holiness) all levels of Nature (see the analysis of Num- -The Virtues (Angels of Humility) ber Four) Ten symbolizes the created World -The Principles (Angels of Personality)-ac- in which everything is mixed. In Kabbalah the cording to R. Steiner Number Ten is expressed through the Sephi- -The Archangels (Angels of Fire)-according rah “Malkuth” which has the same function as to R. Steiner the Number Ten of the Pythagorean system: -The Angels (The Sons of Life)-according to it receives the infl uence of the previous (and R. Steiner Superior) Sephiroth. Proclus in a striking similarity is using this phrase: “Ten symbolizes the We observe that in both systems, the Egyp- Cosmos which accepts the images of all the tian and the Christian, we have functional Divine Numbers which are transmitted to it “Agents” (be them either the entities of the by above”. Great Ennead or Angelic beings) expressed through the Number Nine. Lets remember Philolaus, another Pythagorean commentator the phrase again by Proclus that Nine “inclu- characterizes Ten as “accepting the Infi nite” des the Creative Agents of Genesis”. and also “without it everything is obscure”. According to Spephsipus, the fi rst head of the By concluding up to now we may say that: Platonic Academy, Ten is “the most perfect Numbers 1,2,3-The Creative Numbers paradigm projected by the Creator of the Uni- Numbers 4,5,6-The Numbers of Manifesta- verse out of Himself ” (note also the striking tion (at any level of Existence) similarity with the Egyptian Theology regar- Numbers 7,8,9-The “Restorating” or “Reinte- ding the Creation by Atum-see the analysis of grating” Numbers, the return to the Monad. Number Nine). Numbers 1-9- A full cycle of Genesis (divided in three subtotals from three numbers Thus Proclus concludes for the Number Ten: each). “ Monad is the symbol of the Creative Cause of the Cosmos while Ten is the symbol of the The symbol of the Number Nine is based on full development and completion of all Cos- the above classifi cation and is represented by mic Forms”. three triangles forming a larger one.

10 TEN/DECAD

With the Number Ten the Pythagoreans symbolize the Cosmos, the Existence, which is fully developed and at the same time the Number Ten symbolizes the face at which a new Manifestation begins. Also it is the le-

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The symbol for Number Ten is the cycle, the great mystics and philosophers of the past and same symbol used for the Absolute One. In a the present as we did-the journey towards un- sense with the Number Ten we return to the locking the great mystery of Numbers. Monad (10=1+0+1), a Cosmic Cycle has been completed. The symbol also denotes that the The writer wishes to thank deeply his wife Lo- Monad still exists and operates even in the ukia for typing the article which was ﬁ rst written most minute part of the Created Cosmos, in manuscript form which sometimes “seemed veiled under Matter, as in Kabbalah the ﬁ rst Greek” even to its writer. Sephira “Kether” exists deep under the veil of the last Sephira “Malkuth”. Frater O.L.

Our article has reached its end at this point. We would like to emphasize that, whatever has been presented must not be interpreted by the reader in a dogmatic way. This article expres- ses the understanding and the approach of its writer. Readers must undertake by themselves- being helped of course by the works of the

BIBLIOGRAPHY

Since this article was not intended for an academic presentation we didn’t consider it necessary to provide a detailed, per page footnote system. Instead we will present below the books that have been of great help to us in preparing this article:

-Peter Gravigger: “Pythagoras and Secret Teaching of Pythagoreanism”. Ideotheatron-Dimelis Publicatio- ns, Athens 1998 (in Greek).

Our article relies heavily on this book. Phrases in quotation marks without referring to a speciﬁ c author are taken from this book. Also almost all of the neo-platonic commentators on Pythagore- anism and their approaches are taken from this book.

-Iamblichus: “The Theology of Numbers”. Ideotheatron Publications, Athens 1998 (in Greek).

-H. Czogalla and Ger. Stouraitis: “The Pythagorean Tetraktys”. “Library of Rose” Publications, Athens 1995 (in Greek).

- Thomas Taylor: “The Theoretic Arithmetic and the Numerology of the Pythagoreans”. Pyrinos Cosmos Publications, Athens 1994 (in Greek).

-Lucie Lamy: “Egyptian Mysteries”. Thames and Hudson, 1981 (in English).

- James Sturzaker: “Kabbalistic Aphorisms”. Theosophical Publishing House Ltd, 1971 (in English).

-Rene Alledy: “Le Symbolism de Nombres”. Paris 1921 (Certain paragraphs of the book translated by Peter Gravigger and existing in his book mentioned above).

- Jean Pierre Guidicelli de Cressac Bachelerie : « On The Red Rose and The Golden Cross”. Aldebarran Publ. Athens 1991 (in Greek).

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