The Golden Verses of Pythagoras — with commentary (1917)

The aim of all the cults being to conduct to the knowledge of the Divinity, they differ only by the route that they travel in its attainment, and this route depends always upon the manner in which the Divinity has been considered by the a Aurore naissante (Morgens rote im Aufgang: durch Jacob Bokmen zu Amsterdam, 1682}, ch. 14, § 41.

Examinations of the Golden Verses 247

founder of the cult. If this founder has considered it in his intelligence, he has seen the Divinity in its universal modifications, and, therefore, triple, as the Universe; if he has considered it in his understanding, he has seen it in its creative principles, and, therefore, double as Nature; if he has considered it in his instinct, he has seen it in its faculties and its attributes, and, therefore, infinite, as Matter; if he has considered it, finally, in its proper volitive unity, acting at once in its three modifications, he has seen this same Divinity according to the force and movement of his thought, either in its absolute essence or in its universal essence ; that is. One in its cause, or One in its effects. Examine closely what I have said and see if there exists a single cult upon the face of the earth that you may not connect with one of the kinds whose origin I have indicated.

I have said that the Divinity, considered in the human intelligence, is shown under the emblem of the universal Ternary; hence all the cults which are dominated by three principal gods as in India," in Greece and in Italy,' three principal modifications in the same God, as in China,'' in Japan, in Tibet and among the considerable followers of Fo-Hi or Buddha."* This cult, which has been called that a Brahma, Vishnu, and Rudra. * Jupiter, Neptune, and Pluto.

<^ In the Tao-te-King of Lao-Tse, a work which has held a high reputation among the numerous followers of this theosophist, one finds that the absolute, universal Being which he declares can neither be named, nor defined, is triple. "The first," he said, "has engendered the second; the two have produced the third; and the three have made all things. That which the mind perceives and the eye cannot see is named F, the absolute Unity, the central point; that which the heart understands and the ear caimot hear is named Hi, the universal Existence; that which the soul feels and the hand cannot touch is named Ouei, the individual Existence. Seek not to penetrate the depths of this Trinity; its incomprehensibility comes from its Unity." "This Unity," adds Lao-Tse, in another passage, "is named Tao, the Truth; Tao is Life; Tao is to itself both rule and model. It is so lofty that it cannot be attained; so profound that it cannot be fathomed ; so great that it contains the Universe ; when one looks on high one sees no beginning; when one follows it in its productions, one finds in it no end."

i One of the principal dogmas of Fo-Hi is the existence of one God in

248 The Golden Verses of Pythagoras of the Tritheists, is one of the most widespread on earth, and one which has mingled most easily with the others. It pleases the imagination and gives to wisdom great power to rise to intelligible truths.

I have said that the Divinity, considered in the human understanding, is manifest under the emblem of two natural principles: hence, all the cults wherein two opposed beings appear, as in the cult of Zoroaster. This cult, which is rarely encountered as pure as among the ancient Persians, • or among the followers of Manes, mingles readily with tritheism and even polytheism: it was quite recognizable in Egypt and among the Scandinavians, and much more involved among the Indians, Greeks, and Latins. This cult could be considered as a natural Diarchy, and those who follow it, Diarchists. Judgment and reason conform very well in it; one also sees ordinarily, profound reasoners and skeptics, incUning there nolens volens." Its abuse leads to atheism; but it offers great means, when one knows how to make good use of it, to penetrate the essence of things and succeed to the explanation of natural phenomena.

Again I say, that the Divinity considered in the instinct is presented' under the emblem of material infinity: hence, all cults where, by a contrary movement, the inteUigible becomes sentient and the sentient intelligible; as when the attributes and faculties of the Divinity are particularized and personified, and as the agents of Nature, the parts of the Universe and the individual beings themselves, are deified. This cult, to which I have given the name of Polytheism, is everywhere, under different forms and under different names,