Human Mutants: How Fungi/Molds Control the Bodies and Minds of Its Victims

Human Mutants: How Fungi/Molds Control the Bodies and Minds of Its Victims

“This is one of the most complex examples of parasites controlling animal behavior because it is a microbe controlling an animal – the one without the brain controls the one with the brain.” – David Hughes Penn State University

Within the cosmic battleground of Earth, an eternal symphony and conflict persist, entangling the bodies, minds, and souls of all living entities within a web of inescapable interplay.

There is no refuge from the intricate melody of life and the dark filaments of warfare that bind us, compelled by the magnetic forces of nature to partake in an unending song or engage in mutual combat.

Nothing and no one is immune.

This eternal war we can observe all around us in those victims who have lost the fight as they begin to lose their bodies and control of their minds.

Zombie ants are a perfect example of one of nature’s bizarre phenomena who lost the battle I speak.

Studies have found that they are simply infected with a fungus that takes over their bodily processes, and DNA, and corrupts them to turn them into obedient, mind-controlled servants.

Researchers found that these ants were – 50% ant and 50% fungus.

Zombies, mutants, or hybrids…

As many of you know who follow my work, I believe the same process happens to humans.

QUICK FACT: Did you know that molds/fungi have been found in 100% of autopsied human brains of people who died from Alzheimer’s disease? (Perhaps they were also taken over and their memories wiped clean by the same foreign invaders who stole the ant’s brain.)

And NO Mr. David Icke, they are NOT reptilian elites so please go back to the research desk…

Back to the ants…

A recent study showed how scientists examined the activated genes in the heads of infected zombie ants firmly attached to plants, comparing them with the heads of uninfected ants.

Their findings revealed that when ants were affixed to leaves but still displaying signs of life, only about half of the cells in their heads belonged to the ants themselves; the remainder comprised cells of the invading fungal parasite. Their cells had been combined in the blood, brain, head muscles, and fatty tissue.

During this period of zombie ant behavior, the parasitic fungus triggered a unique set of genes influencing neurotransmitters akin to serotonin, noradrenaline, and dopamine which exhibited heightened activity while the host ants manifested their peculiar zombie-like conduct.

For example, depletion of serotonin in ants is known to hinder proper foraging, and in other animals, disruption of these neurotransmitters can induce hallucinations and muscle spasms.  Serotonin is involved in numerous physiological processes in ants as it is in humans such as sensorimotor skills like sleep, memory, feeding, pain, motor activity, biological rhythms, and neural development.

In other words, the fungi put the ant into a sleep-like waking state as it manipulates the behaviors in its favor by influencing these neurotransmitter systems and specific chemical processes that allow it to take over the mind.

Again, I contend that the same thing happens in humans.

As you can see, serotonin regulates and controls many functions crucial to an ant and a human’s survival and as I mentioned, this is done by our microbiota via neurotransmission.

In 2020, a study found that human neurons are like “mini computers” communicating through a root-like structure inside our bodies called dendrites.

A dendrite means “a structure of nerve cells that comprise the human brain.” The word was coined by scientists who first studied the structure of the brain, they noted its strong resemblance to trees so they named it after the Greek Dendron, meaning “tree.”

These dendrites appear to be natures, animals, mammals, and humans’ super internet signaling pathways that we all share. A type of biological internet for communication and a whole host of other mechanisms such as parasitism and natural selection.

A textbook neuron resembles a leafless tree, with extensive roots, i.e., dendrites leading to a robust, bulbous base—the body.

Electrical signals, akin to water and nutrients, ascend through dendritic roots into the body, where a hump-like structure amalgamates all information. If the sound wave/electrical stimulation is strong enough, it travels down a solitary tree trunk—the output cable, or axon—before being relayed to another neuron via bubbles containing chemical messengers or electricity.

Studies have shown that human dendrites are electrically excitable, exhibiting backpropagating action potentials and fast dendritic calcium spikes.

Dendritic processes play a fundamental role in receiving information via transducing receptors (sensory neurons) or incoming synaptic contacts (conventional neurons). In the presence of weak input signals, the neuron discards the data. Neuroscientists commonly describe single neurons as “binary” or “digital,” reflecting their tendency to either fire or remain inactive.

Through the examination of individual neurons in rodent brains, scientists have recently uncovered that dendritic trees are not merely passive cables; instead, they are highly active components that play a crucial role in a concealed layer of neural computation. Some dendritic trees, for instance, can produce electrical spikes five times larger and more frequent than the conventional firing of neurons.

Rather than recording from a living, intact human brain, the research team decided to study fresh slices of the brain’s cortex removed from patients due to epilepsy or tumors. Utilizing brain tissue from two different patient groups helped them identify signals unique to each brain disease, allowing the researchers to unravel the fundamental computations of human dendrites.

A peculiar signal quickly manifested.

Human dendrites exhibited activity, but the electrical spikes rapidly diminished as they traveled toward the cell’s surface. In contrast, a typical neural signal maintains its intensity as it travels along the output cable to its next destination.

What’s even stranger is that dendritic signals relied exclusively on calcium ions to generate electricity, a significant departure from conventional neural signaling.

The researchers concluded;

“It’s like suddenly discovering a new species that consumes carbon dioxide, rather than oxygen, to sustain its activity—except that species is part of you. ”

This is EXACTLY what I believe is happening to humans.

This species they speak of I contend are fungi/molds that can control and kill their victims, whether it be an ant, pant, or human as they see fit based on these electrical and chemical signals I speak of such as the loss of serotonin.

This loss would create a specific sound wave frequency that the fungi would use for sensing purposes to repel or magnetize their victims like what I contend happens to people who contract Alzheimer’s disease (AD). A disease with currently 50 million victims

For example, new studies have suggested that serotonin loss in humans may be a key player in cognitive decline, rather than a side-effect of Alzheimer’s disease.

As it turns out, approximately 90% of the serotonin the human body produces by our microbiota is in the gastrointestinal tract, where it regulates several bodily functions via a serotonergic pathway. Studies have found that the serotonergic pathway is modulated by gut commensal microbiota components in our gastrointestinal (GI) tract where it manages and controls the gut-brain axis.

Meaning it is our microbiome (fungi) that manages and controls (immune system) our physical and mental health.

What scientists are finding is that the microbiome has signaling mechanisms within this axis that allow it to communicate with the gut and the brain. This is called a neurotransmitter and serotonin seems to be one of the the most important mediators in microbiota–host interactions.

The serotonergic system controls the GI tract and the central nervous system (CNS) physiology. When this pathway is disrupted or corrupted, the disruption results in a wide range of pathologies that are affected thus causing a wide range of brain and intestinal diseases.

The serotonergic pathway plays a crucial role in sensorimotor function, which combines two important components: sensory input and motor output.

Sensory input to visual stimuli involves the information received through our sensory systems, including vision, hearing, smell, taste, touch, and proprioception (the sense of body position and movement).

Motor output refers to the response generated by our body in reaction to the sensory information received. Sensorimotor skills are also influenced by individual experiences and learning.

Sensorimotor skills refer to the ability to receive sensory messages from the environment and our bodies, and then generate an appropriate motor response. These skills are crucial for our daily functioning and play a fundamental role in our overall development and interaction with the world around us.

It involves the coordination and execution of movements, whether they are fine motor skills (such as writing or buttoning a shirt) or gross motor skills (such as walking or throwing a ball). These movements are the result of complex interactions between our brain, muscles, and nervous system.

Each of these sensory systems provides us with essential information about our surrounding environment and our bodies.

Sensorimotor skills are acquired and developed through a process of continuous learning and refinement from infancy through adulthood. In infancy, sensorimotor skills are foundational for the development of other cognitive and physical abilities.

Babies learn to grasp objects, visually track moving stimuli, and explore their environment through touch and taste. As they grow, they gain more control over their movements and refine their sensorimotor skills to perform more complex tasks.

Through repetition and practice, individuals refine their abilities and become more efficient in performing specific tasks. This process is known as motor learning. For example, a novice pianist may initially struggle with finger dexterity and coordination but with practice, they become more proficient in playing complex pieces.

For example, our visual system allows us to see and process visual stimuli, such as colors, shapes, and movements. Our auditory system enables us to hear and interpret sounds, while our olfactory system helps us perceive different smells.

Similarly, our taste buds allow us to experience flavors, and our sense of touch allows us to feel textures, temperatures, and pressure. Proprioception, on the other hand, provides us with information about the position and movement of our limbs and bodies in space.

Studies have indicated a correlation between motor activity and serotonergic function, and the firing rates of serotonergic neurons responding to intense visual stimuli.

In addition to the natural progression of sensorimotor skills through typical development, some individuals may experience challenges or delays in the acquisition of these skills. Sensory processing disorders, for example, can affect how individuals perceive and respond to sensory information.

Animal models propose that kainate signaling negatively influences serotonin actions in the retina, potentially impacting the regulation of the visual system. The descending projections create an inhibitory pathway referred to as the “descending inhibitory pathway,” which may have implications for disorders such as fibromyalgia, migraine, and other pain disorders, as well as the efficacy of antidepressants in treating them.

A neuron that secretes 5-HT is termed as serotonergic. It is a very important neurotransmitter in the Central Nervous System but when it becomes impaired, or damaged, it decreases in this process causing sensory processing disorders. Hence, pathology ensues along with illness and disease.

5-HT in humans is extensively present in various bodily systems, such as the nervous, gastrointestinal, and cardiovascular systems. It influences a broad range of physiological and pathological conditions, including pain, sleep regulation, aggression, feeding, anxiety, and depression.

The disturbance of 5-HT signaling in various pain states has been observed in both basic research and clinical studies, suggesting a potential explanation for certain diffuse pain conditions. In certain neuropathic pain models, the baseline level of 5-HT in the spinal cord was found to be reduced.

Researchers have found that the disruption of 5-HT neurotransmission contributes to the decline in cognitive processes associated with aging, Alzheimer’s disease (AD), and various neuropathologies, including schizophrenia, stress, mood disorders, and depression. Also, people with autoimmune disorders like AIDS and similar diseases have significantly lower 5-HT and an increased rate of infections.

Multiple studies have affirmed the pathophysiological importance of the 5-HT system in AD, with several drugs enhancing 5-HT neurotransmission proving effective in addressing AD-related cognitive and behavioral deficits.

5-HT receptors, 5-hydroxytryptamine receptors, or serotonin receptors, are a group of G protein-coupled receptor and ligand-gated ion channels found in the central and peripheral nervous systems. They mediate both excitatory and inhibitory neurotransmission.

As I explained in my previous essay, recent studies suggest that vibrations caused by sound waves directly affect the ion channels in fungal cells, resulting in electrical activity. Other hypotheses propose that sound-induced electrical responses in fungi are linked to their role in communication, growth, or defense mechanisms.

As it relates to nature, scientists have identified that the main jobs of fungi are breaking down organic matter, and processing nutrients and chemicals in a commensal, symbiotic, or pathogenic relationship with its host. For fungi to thrive within a host, they must navigate a dynamic and often challenging environment, necessitating the capacity to perceive and understand their surroundings.

Under typical circumstances, predisposing host factors, like immune suppression, play a crucial role in the survival and propagation of pathogens within mammalian hosts. Once inside the host, these pathogens must contend with the host’s microbiota for essential nutrients. For opportunistic pathogens, breaches in the normal physiological barrier, whether in mammals or plants, serve as entry points.

Fungi have developed various virulence mechanisms to elude the host’s immune system, a topic thoroughly explored elsewhere (Collette and Lorenz, 2011). Sensing these external cues is necessary to adjust fungal morphology, metabolism, mating, and virulence. Furthermore, extensive reviews have delved into how fungi sense environmental cues such as nutrients, gasses, light, and stress (Bahn et al., 2007).

Fungal infections have become a significant medical challenge, and a team of researchers at Baylor College of Medicine has made a significant breakthrough in studying the short-term effects of fungal infection in the brain. According to a study published in the journal Nature Communications, the researchers discovered that Candida albicans, a common yeast and type of fungus, can cross the blood-brain barrier and trigger an inflammatory response in mice.

This response led to the formation of granuloma-type structures and temporary mild memory impairments in mice.

Researchers injected C. albicans into mice’s bloodstream and discovered that the yeast can cross the blood-brain barrier, triggering the activation of microglia cells in the brain. The microglia cells became highly active, consuming and digesting the yeast, while also producing molecules that caused an inflammatory response.

This led to the formation of a granule-type structure called fungus-induced glial granuloma (FIGG). The mice infected with the yeast showed impaired spatial memory, which improved once the infection cleared. Although the yeast infection cleared in about 10 days, the microglia cells remained active and the FIGGs persisted for at least 21 days.

These amyloid molecules are typically associated with Alzheimer’s disease.

“These findings suggest that the role fungi play in human illness potentially goes well beyond allergic airway disease or sepsis,” according to Dr. David B. Corry, professor of medicine-immunology, allergy and rheumatology and Fulbright Endowed Chair in Pathology at Baylor College of Medicine.

“The results prompted us to consider the possibility that in some cases, fungi also could be involved in the development of chronic neurodegenerative disorders, such as Alzheimer’s, Parkinson’s and multiple sclerosis. We are currently exploring this possibility,” Dr. Cory said.

Since they do not have eyes and a nose to successfully adapt, fungi must be attuned to external environmental and biochemical factors to process this information to respond and identify unique host-specific elements. They do this by sensing and reacting to the host’s temperature, pH, gasses, nutrients such as sugars, amino acids, nitrogen, and other trace elements along with serotonin, which are all essential for the growth and viability of fungal symbioses or pathogeneses in every environment.

Given that the fungal cell wall maintains constant contact with its surroundings, the expression of receptors, such as pheromone receptors, on the cell wall surface becomes crucial.

Pheromone receptors are proteins that are sensitive to pheromones, which are chemical signals that organisms release to communicate with each other. These signals play a crucial role in various biological processes, including mating, territory marking, and social organization. Pheromone receptors are found in a wide range of organisms, from bacteria and fungi to insects and mammals.

In 1961, researchers noted that some “chemical messengers” act within an individual (e.g., hormones and “other excitatory substances” such as CO2), whereas others (i.e., “pheromones”) act between individuals via ingestion, absorption, or sensory receptors. However, fast forward to 2023, various studies have not revealed conclusively if humans create pheromones on their own.

Considering the chance that we do not create them on our own, the question arises: where do they come from?”

Pheromones in humans may be present in bodily secretions such as urine, semen or vaginal secretions, breast milk, and potentially also saliva and breath, yet most attention thus far has been directed toward axillary sweat. However, studies suggest that we can detect each other through unique smells produced by signaler pheromones

In fungi, pheromone receptors are particularly important for sexual reproduction. They are eukaryotic organisms that reproduce both sexually and asexually.

During sexual reproduction, fungi use pheromones to signal their mating compatibility with other individuals of the same species.

This process is essential for the fusion of specialized sexual structures called gametangia, ultimately leading to the formation of new genetically diverse individuals.

Here is an image explaining this biological process:

The typical lifecycle of fungi involves the following steps:

1. Pheromone production: Fungi release pheromones into their environment. These pheromones act as signaling molecules, indicating the presence and mating compatibility of the releasing individual

2. Pheromone reception: Potential mating partners have pheromone receptors on their cell surfaces. These receptors are specific to the type of pheromones produced by compatible mating partners.

3. Chemotropism: The receiving fungal cells respond to the pheromones by growing towards the source of the pheromone (a process known as chemotropism). This directional growth helps mating partners to come into proximity.

4. Cell fusion (plasmogamy): Once the compatible cells come into contact, they undergo cell fusion or plasmogamy. This fusion of cytoplasmic contents is a crucial step in sexual reproduction.

5. Formation of sexual structures: Following plasmogamy, specialized structures such as a zygote or a dikaryotic mycelium are formed, depending on the fungal species.

6. Completion of sexual reproduction: The sexual structures eventually lead to the formation of spores or other structures that can disperse and give rise to new individuals.

The entire process is tightly regulated by the interaction between pheromones and their corresponding receptors. The specificity of these interactions ensures that mating occurs only between compatible individuals of the same fungal species. The study of pheromone signaling in fungi has provided valuable insights into the molecular mechanisms underlying sexual reproduction in eukaryotic organisms.

These pheromone receptors not only facilitate chemotropism for mating but also serve other essential roles. These chemicals in the body are “electrically charged” — when they have an electrical charge, they are called ions.  ‘

The term “ion” finds its origin in the Greek language, specifically derived from the neuter present participle of “ienai” (Greek: ἰέναι), which translates to “to go.” In the realm of ions, a cation is associated with downward movement (Greek: κάτω pronounced kato, meaning “down”), while an anion is linked to upward movement (Greek: ano ἄνω, meaning “up”).

It is this ion channel that I believe is the main method that fungi use to exploit and corrupt once the negative charge ions become too imbalanced

An ion, as introduced by English physicist and chemist Michael Faraday in 1834, is a term used to describe a species that travels from one electrode to another through an aqueous medium. This concept was developed after a suggestion by the English polymath William Whewell. To understand the concept of an ion, it is necessary to delve into the world of chemistry and electricity.

In the realm of electrochemistry, ions play a crucial role. An ion is an atom or a molecule that has gained or lost one or more electrons, resulting in a net positive or negative charge. These charged particles are formed when an atom gains or loses electrons to achieve a stable electronic configuration.

The operation of batteries also relies on ion migration.

In a typical battery, chemical reactions occur at the electrode surfaces, resulting in the generation of a voltage. This voltage drives the migration of ions between the electrodes, allowing for the transfer of charge and the production of electrical energy.

During discharge, positive ions move from the anode to the cathode, while negative ions move in the opposite direction. This ion migration enables the flow of electrons through an external circuit, producing an electric current.

The term “ion” was coined by Faraday to describe the movement of these charged species during electrolysis. Electrolysis is a process that utilizes an electric current to drive a non-spontaneous chemical reaction. It involves the decomposition of an electrolyte, a substance that conducts electricity when dissolved in a solvent, typically water.

During electrolysis, an external electric current is applied to an electrolytic cell, which consists of two electrodes, an anode (positive electrode) and a cathode (negative electrode), immersed in an electrolyte solution. When the electric current flows through the cell, ions are attracted to the respective electrodes based on their charge.

The movement of ions from one electrode to another through the aqueous medium is what Faraday referred to as an ion catation. The term “catation” is derived from the Greek word “kation,” meaning “to go down.” This reflects the movement of positively charged ions, known as cations, towards the cathode.

On the other hand, negatively charged ions, known as anions, migrate towards the anode during electrolysis. These anions are formed when an atom gains one or more electrons, resulting in a negatively charged species. The migration of anions is often referred to as anion catation.

Anion (−) and cation (+) indicate the net electric charge on an ion. An ion that has more electrons than protons, giving it a net negative charge, is named an anion, and a minus indication “Anion (−)” indicates the negative charge. With a cation it is just the opposite: it has fewer electrons than protons, giving it a net positive charge, hence the indication “Cation (+)”.

In addition to their roles in electrochemical processes, ions are also essential for maintaining the balance of charges in various biological systems. In living organisms, ions such as sodium (Na+), potassium (K+), calcium (Ca2+), and chloride (Cl-) play vital roles in nerve conduction, muscle contraction, and maintaining osmotic balance.

The movement of ions across cell membranes through specialized ion channels allows for the transmission of electrical signals and the regulation of cellular functions.

HOW FUNGI USE SOUND WAVES AND FREQUENCIES CONTROL THE WORLD

Studies have shown that fungi are extremely polarized organisms that constantly produce internal electrical currents and fields that are generated by hyphae. Its growth requires a constant supply of proteins and lipids to the hyphal tip.

Researchers have proven that the individual hyphae of the filamentous fungi constantly perform cellular “monologue” and cell-to-cell dialog using signal oscillations to acquire or magnetically attract the nutrients it requires to grow and thrive within the host.

For example, studies have found how psilocybin reduces low-frequency oscillatory power in users’ brains, increases overall firing rates, and desynchronizes local neural activity. It indicates experiences correlate with the lagged phase synchronization of delta oscillations. Schizophrenia, which mimics symptomatically the psychotic effects of psilocybin, is associated with diffuse delta rhythms.

These oscillations create electricity which is one of the key factors shaping their growth and development. The hyphae become polarized and entrained as the branching of mycelium is induced by electric field frequency, which it uses to communicate and transport the raw human materials within the blood and central nervous system.

The electrical current helps fungi with the translocation of resources it gathers within the host using magnets and hydraulic pressure.

Recent studies have explored the potential of utilizing frequency-specific sounds as a viable substitute for chemical fungicides in combatting plant diseases. The research findings indicated that high frequencies possess the ability to impede mycelium growth, akin to the impact of high-pitched noises causing deafness.

Further investigation revealed noticeable morphological changes in the mycelium, providing insights into the mechanism. This suggests that certain sound wave frequencies can induce stressful growth conditions, presenting a sustainable approach to combating pathogenic fungal pathogens.

As signaling and metabolism in organisms are controlled by a precise ionic gradient across membranes, the disruption of this gradient contributes to cell death. This is a common mechanism exploited by natural and artificial biocides, including the ion channels gramicidin and amphotericin (a fungicide).

What is interesting and helps prove my theory is that researchers have recently found that 5-HT is a strong inhibitor of fungal growth.

So, not only are ion channels used to treat people with antifungal medicines, but supplementing with 5-HT in the serotonergic pathways can stop fungi from growing in the body and brain. As I mentioned, the serotonergic pathway is modulated by the gut commensal where 5-HT is biosynthesized with L-tryptophan (Trp) derived from our diets.

As I mentioned, the loss of serotonin or 5-HT causes a condition known as sensory processing disorder (SPD), which interferes with the typical processing of sensory information (stimuli) in the brain. This involves the processing of what you see, hear, smell, taste, or touch.

SPD may impact all senses or just one, resulting in heightened sensitivity to stimuli compared to the general population. These disorders can result in hypersensitivity or hyposensitivity to certain sensory stimuli, leading to difficulties in regulating behavior and responding appropriately to the environment.

For example, ants normally do not venture out solo and climb a big tree to nowhere destined to become its aerial deathbed.

Once the ant victim clamps down on the leaf, the parasitic fungus triggers a series of genes responsible for the degradation of the ants’ jaw muscles, resulting in the lockjaw effect. Simultaneously, it activates genes that suppress the ant’s immune system, facilitating the unimpeded growth and proliferation of fungal cells throughout the ant’s head tissues.

As the ants cease their struggle and succumb to the fungus, a staggering 75% of the cells in their heads transform into fungal cells.

The ant is no longer an ant but a parasitic fungus that has taken over an ant carcass, thus becoming a “zombie ant.”

During this period, numerous genes in the fungal genome related to ant host digestion, cell growth, and reproduction shift into high gear, marking the fungus’s transition to a rapid growth phase for the development of its reproductive stalk so it can shoot spores to infect other ants.

In another study from 2019, researchers found that at the moment of behavioral manipulation by the fungus, the host’s brain is not invaded by the fungus.

Instead, it invades other areas of the ant’s muscle tissue making them a co-pilot.

They discovered that despite not being invaded by the parasite, the brains of manipulated ants are notably different, showing alterations in neuromodulatory substances, signs of neurodegeneration, changes in energy use, and antioxidant compounds that signal stress reactions by the host.

I have often wondered if fungi/molds can do this to ants and other insects, why not humans?

After all, these tiny but deadly creatures have been around for millions of years and are well known for their industrious nature and strong social organization.

This so-called co-pilot stage may be what we witness in individuals with early-stage Alzheimer’s disease where the fungal cells eliminate and displace the human cells like it does the ant. Thus causing various pathologies.

At this stage, we call it dementia.

Ergothionine, a fungal-derived compound with known neuronal cytoprotection functions was found to be highly elevated in zombie ant brains suggesting the fungus, which does not invade the central nervous system, is preserving the brain.

Ergothioneine is a naturally occurring amino acid compound that is produced in relatively few organisms, notably actinomycetota, cyanobacteria, and certain fungi. Ergothioneine was first discovered in 1909 and named after the ergot fungus from which it was first purified.

The researchers found thousands of unique chemicals, most of them completely unknown. This, according to Hughes, is not surprising, since little previous work has mined these fungi for the chemicals they produce.

But what did stand out were two known neuromodulators, guanobutyric acid (GBA) and sphingosine. These both have been reported to be involved in neurological disorders and were enriched when the fungus was grown in the presence of the brains of its target species.

“There is no single compound that is produced that results in the exquisite control of ant behavior we observe,” de Bekker said. “Rather, it is a mixture of different chemicals that we assume act in synergy.

“But whatever the precise blend and tempo of chemical secretion,” she said, “it is impressive that these fungi seem to ‘know’ when they are beside the brain of their regular host and behave accordingly.”

Noted Hughes, “This is one of the most complex examples of parasites controlling animal behavior because it is a microbe controlling an animal — the one without the brain controls the one with the brain.

By employing metabolomics and controlled laboratory infections, we can now begin to understand how the fungi pull off this impressive trick.”

GNOSTIC WARRIOR CONCLUSION:

The research clearly shows that fungi can zombify an ant via a multi-prong approach. Meaning, there is not one specific method or neurotransmitter that the fungi use to manipulate its host.

Hence, it is hacking multiple bodily and mental processes to achieve its aim – Total Control.

To study this phenomenon, scientists use data sets called multiomics or “panomics” or “pan-omics” as a biological analysis approach to analyze complex biological big data to discover novel associations between biological entities, pinpoint relevant biomarkers, and build elaborate markers of disease and physiology.

The meaning of multiomics is  to study life in a synergetic way using data sets with multiple “omes“, like the genome, proteome, transcriptome, epigenome, metabolome, and microbiome. That is essentially what I’m doing in the creation of this essay but also using a multidisciplinary scientific and logical approach to my theory.

A 2023 “multiomic” study found the dysregulation of neurotransmitter levels and neuronal signaling. The researchers believe this alteration or corruption occurs during infection, which immediately triggers;

1 – differential expression of neurotransmitter synthesis and receptor genes

2 – altered abundance of metabolites and neurotransmitters (or their precursors) with known behavioral effects in ants and other insects, and

3 – possible suppression of a connected immunity pathway. We additionally report signals for metabolic activity during manipulation related to primary metabolism, detoxification, and anti-stress protectants.

The researchers concluded;

“Taken together, these findings suggest that host manipulation is likely a multi-faceted phenomenon, with key processes changing at multiple levels of molecular organization.”

What is important to understand is that these alterations in the body lead to changes in animal host behavior mostly referred to as manipulations, preceding a fatal change in behavior. For example, the infected zombie ants, they began to stop communicating with their fellow ants as they then left their nest and normal foraging trails venturing solo into the forest which is not natural.

In our human society, we can witness similar traits among the mentally ill or people who have a disease and the alcoholic and drug addicts of our world. Their bodies and brains have been altered or corrupted

Scientists speculate that the diverse alterations observed in hosts might serve as exploitable traits for fungal parasites. This strategy allows the parasites to exploit host behaviors and symptoms without the need for costly host rewiring.

They believe that these various changes may represent behaviors that can be easily coopted for manipulation by fungal parasites.

The parasitical fungi may be taking advantage of existing host processes and symptoms without relying on costly mechanisms to “rewire” their hosts.

The same process I believe occurs in humans with similar zombie-like traits.

The long list of diseases and addictions killing people worldwide makes me ponder if these same fungi are manipulating our thoughts and behaviors, which seems to be affecting almost everyone alive.

It is the alcoholic who cannot stop drinking the very poison that is killing them. (Globally an estimated 237 million men and 46 million women suffer from alcohol-use disorders. – WHO)

It is the obese person who for the life of them, cannot stop eating junk that will cause them to have a heart attack and die. (Worldwide, more than 1 billion people have obesity—650 million adults, 340 million adolescents, and 39 million children. – WHO)

Millions of people losing control of their bodies as they lose their minds.

Annual incidence of Alzheimer’s disease and other dementias in Europe from 1990 to 2019(per 100,000)

The reengineering of potentially billions of people around the world within a Fungi Deep State.

Hundreds of millions of people have lost the ability to think or behave like a normal human being.

A globe covered by human fungal mutants or who we would call addicts and the mentally ill.

A defacto death sentence for the host but food and a playground for the very fungi who made it all happen – The Zombie Apocalypse.

SOURCES:

https://www.sciencedaily.com/releases/2014/08/140825142124.htm

https://www.sciencedirect.com/science/article/pii/S1568163721003032

https://www.frontiersin.org/articles/10.3389/fendo.2021.748254/full

https://www.bcm.edu/news/fungi-cause-brain-infection-in-mice

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6942873/

https://www.sciencedirect.com/science/article/abs/pii/S0301008212001086

Scientists Discovered ‘Mini-Computers’ in Human Neurons—and That’s Great News for AI

https://pubmed.ncbi.nlm.nih.gov/27155351/

https://onlinelibrary.wiley.com/doi/10.1111/cmi.12610

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3010239/#:~:text=5%2DHT%20was%20found%20to,hyphal%20elongation%20of%20Aspergillus%20spp.

https://www.nature.com/articles/s41598-023-40065-0

Biocommunication: How Molds (Fungi) Are Magnetized to Low Vibrations (Sound Waves)

Biocommunication: How Molds (Fungi) Are Magnetized to Low Vibrations (Sound Waves)

We live in a world of sound.

Nature and life all around us are listening and secretly communicating via hidden networks.

A phenomenon called “bioacoustics and biocommunication.” Meaning, “the sound of life” or “the communication of life.”

The birds sing as they work hard pollinating the landscape producing fruit and seeds for the plants.

Humming to their own tune, bees carry on the great work of transporting pollen from one flower to the next.

Thus producing an alchemical celebration for the eyes with beautiful colorful flowers and a golden elixir we call honey that we can taste.

All the while, the plants, and trees are cognisant of the song of nature as they emit their sound waves secretly communicating through their roots via a vast global network of fungal mycelium.

Fungi, often hidden beneath the soil or nestled within decaying matter, form vast interconnected networks known as mycelium that grow long filaments, or ‘hyphae’, which interlink the root tips of different plants at a microscopic level.

The interlinking of fungal hyphae between different plant roots forms a symbiotic relationship known as mycorrhizae. Mycorrhizal fungi facilitate nutrient exchange between plants and enhance their resilience to environmental stressors.

The fruiting body is not just for the nourishment of the fungus itself but also the entire forest ecosystem, carrying electrical and chemical signals between plants. This allows different plant species that are compatible with the same species of mycorrhizal fungi to be connected via one common mycelium, coming together like the strings of a piano that strike a single harmonic chord.

By responding to sound waves, fungi may be able to optimize their mycorrhizal associations, enhancing nutrient uptake and improving plant growth and survival.

Hyphae make up a messy mass of branching, which gives rise to the vegetative mycelium. It is the mycelium that responds to sound waves.

The sound waves draw out the minuscule fungal tendrils like a snake charmer luring out snakes with music.

An interconnected bionetwork that appears to connect all living things together in its dark web that stretches deep into the earth’s abyss and 33,000 feet into space.

A universal fungal matrix that scientists are just learning to decode.

Recent studies have revealed that molds/fungi are magnetized (attracted) to low amplitude and low-frequency sound frequencies in the environment.

Scientists have made remarkable discoveries measuring the electrical responses of fungi (molds) to sound stimuli that have revealed that they demonstrate measurable electrical activity in response to different sound frequencies and patterns.

These findings suggest that fungi possess a form of sensory perception, enabling them to detect and respond to auditory cues. Moreover, they possess the remarkable ability to convert sound into electrical signals, much like our own auditory system, which may be a manifestation of the information received and then communicated between distant parts of the fungal colonies.

Researchers have also found that sound waves also have a profound impact on the biochemical processes within fungi, triggering the release of compounds like melatonin and indole, which are typically produced in times of stress and injury.

They have observed electrical spikes and oscillations in the fungi’s mycelium when exposed to music, vibrations, or even the sound of approaching predators.

It is hypothesized that sound might also serve as a means for fungi to communicate with each other, potentially facilitating resource sharing, warning signals, or even cooperative behavior.

By responding to sound, they may adapt their growth patterns, spore dispersal strategies, or interactions and defense mechanisms with other organisms.

These fascinating microorganisms, crucial to our ecosystems, can respond to sound waves in different ways, either by stimulating the growth of certain species or by inhibiting the growth of other competitors. This intriguing phenomenon can be attributed to the fungi’s ability to respond to sound waves in the environment that act to magnetize or repel through either a biochemical or transductive mechanism.

For example, sound waves can cause changes in air movement and humidity levels, which can in turn impact the growth and distribution of fungi. Some studies have suggested that certain frequencies of sound waves can enhance air circulation and increase evaporation rates, creating conditions that are less favorable for fungal growth.

Conversely, other studies have shown that sound waves can disrupt air currents and promote the spread of fungal spores, leading to increased colonization and infection rates.

The exact mechanisms responsible for fungi’s electrical responses to sound stimuli are still under investigation. Some theories suggest that vibrations caused by sound waves directly affect the ion channels in fungal cells, resulting in electrical activity. Other hypotheses propose that sound-induced electrical responses in fungi are linked to their role in communication, growth, or defense mechanisms.

The term “ion” finds its origin in the Greek language, specifically derived from the neuter present participle of “ienai” (Greek: ἰέναι), which translates to “to go.” In the realm of ions, a cation is associated with downward movement (Greek: κάτω pronounced kato, meaning “down”), while an anion is linked to upward movement (Greek: ano ἄνω, meaning “up”).

Chemicals in the body are “electrically-charged” — when they have an electrical charge, they are called ions. The important ions in the nervous system are sodium and potassium (both have 1 positive charge, +), calcium (has 2 positive charges, ++) and chloride (has a negative charge, -).

According to Science Daily;

“Elemental particles that transmit both heat and sound — known as acoustic phonons — also have magnetic properties and can, therefore, be controlled by magnets, even for materials thought to be ‘nonmagnetic,’ such as semiconductors. This discovery ‘adds a new dimension to our understanding of acoustic waves,’ according to a landmark study.

“This adds a new dimension to our understanding of acoustic waves,” said Joseph Heremans, Ph.D., Ohio Eminent Scholar in Nanotechnology and a professor of mechanical engineering at Ohio State whose group performed the experiments.

“We’ve shown that we can steer heat magnetically. With a strong enough magnetic field, we should be able to steer sound waves, too.”

People might be surprised enough to learn that heat and sound have anything to do with each other, much less that either can be controlled by magnets, Heremans acknowledged.

But both are expressions of the same form of energy, quantum mechanically speaking.

So any force that controls one should control the other.”

Researchers have found that high-intensity pulsed magnetic fields are widely used as a physical non-thermal sterilization technology in food processing, while weak magnetic fields are better at activating microorganisms and promoting their growth.

According to Science Direct, “the effect of magnetic fields on organisms, magnetic fields are classified into different intensity levels: weak (<1 T), strong (1–5 T) and ultra-strong (>5 T). Weak magnetic fields are better at activating microorganisms and promoting their growth [37][38][39]. Strong magnetic fields kill microorganisms.

The biological effects caused by low-frequency ultrasound include (1) changes in cell membrane permeability and increased cell growth rate; (2) changes in molecular conformation and intensification of reaction processes; and (3) activation of intracellular signal transduction systems and changes to the synthesis of metabolites within the organism.”

Low-frequency ultrasound has low energy consumption and reduced processing time and thermal effects, which can improve cell membrane permeability

Our cell membranes serve as our barriers and gatekeepers, but they are semi-permeable, which means that some molecules and organisms can diffuse across the lipid bilayer but others cannot.

This is where my whole theory of demonic fungi controlling the human brain rests…

In 2013, a Korean group examined the viability of employing frequency-specific sounds as an alternative to chemical fungicides for plant disease management. Their investigation unveiled that elevated frequencies possess the ability to impede the growth of mycelium, mirroring the effect of high-pitched noises causing deafness in humans.

Research has showed that high frequencies are capable of inhibiting growth of the mycelium, eerily similar to how high-pitched noises can deafen us.

This suggests that certain sound wave frequencies can induce stress in growth conditions.

On the other hand, low-frequency sounds seem to increase the productivity of certain fungi. For example, oyster mushrooms, known for their role in Asian cuisines, can be ‘sound treated’ and cultivated on sawdust, to increase their yield and rate of growth.

The study of sound wave-fungal interactions sheds light on the interconnectedness and complexity of the natural world.

The potential applications of sound wave manipulation in agriculture and horticulture are intriguing. By understanding the effects of sound waves on fungal growth, researchers and farmers could potentially harness these findings to optimize crop production and disease management.

For example, the use of specific frequencies of sound waves could be explored as a means of stimulating beneficial fungal symbiosis in plant roots, enhancing nutrient uptake and overall plant health. Conversely, sound wave technologies could be developed to disrupt the growth and spread of pathogenic fungi, reducing the need for chemical fungicides and promoting sustainable farming practices.

From plants subtly dancing to melodies to fungi exhibiting electrifying responses, the scientific exploration of these phenomena opens up new avenues for understanding and harnessing nature’s hidden secrets.

My ultimate theory is that fungi can also magnetize to animals and mammals, including humans via the same low frequencies to cause illness, disease, madness and death. A theory that I believe is being substantiated more and more.

When we live healthy and are on a higher vibration, we repel parasitical fungi.

As we delve deeper into this realm, it becomes clear that our world is intricately connected through the language of sound, inviting us to listen, explore, and embrace the symphony and even death metal that surrounds us in its web.

SOURCES:

https://royalsocietypublishing.org/doi/10.1098/rsos.211926

https://www.sciencedirect.com/science/article/pii/S1350417721001553

Music to mushrooms

https://www.sciencedaily.com/releases/2015/05/150528153621.htm

https://pubmed.ncbi.nlm.nih.gov/25288923/

Delta Mind Control: Stanford Researchers Discover Delta Brain Waves Cause Dissociation Disorder

Delta Mind Control: Stanford Researchers Discover Delta Brain Waves Cause Dissociation Disorder

Mind control is the art of controlling your own mind and/or the minds of other people. If you do not properly manage and control your thoughts, this leads you to become more susceptible to other entities manipulating or controlling your mind and physical actions.

As I have said before, you either control your own mind or something or someone will do the thinking for you.

If you are not careful and in control of your own mind, this leads to the dissociation of self-identity that causes altered states of consciousness and reality within a person.

Dissociation is a fascinating and mysterious psychological phenomenon experienced by approximately 2-10% of the population. It is commonly described as a feeling of sudden detachment from one’s identity and environment, akin to an out-of-body experience.

As if their authentic self is held as a prisoner within their own bodies which have become a prison for their souls. A defacto coping mechanism of the mind in order to deal with an illness or disease of the brain and the world around us.

According to Stanford Scientist, Karl Deisseroth, MD, PhD, “This state often manifests as the perception of being on the outside looking in at the cockpit of the plane that’s your body or mind — and what you’re seeing you just don’t consider to be yourself.”

One way this is accomplished is through trauma, brain disorder and another method is through drugs like LSD and ketamine.

A 2021 study by Stanford University found:

“The researchers recorded electrical signals from the patient’s cerebral cortex and stimulated it electrically to try to determine the point of origin of the seizures. Whenever the patient was about to have a seizure, the study’s authors discovered, it was preceded not only by the dissociative aura but also by a particular pattern of electrical activity localized within the patient’s posteromedial cortex.

This activity was characterized by an oscillating signal generated by nerve cells firing in coordination at 3 hertz, or three cycles per second. And when this region was stimulated electrically, the patient experienced the dissociative aura without having a seizure.”

In many of my previous articles about the science of mind control, I explain how many people have different brain waves depending on if they truly use and engage their brains with deep thinking or if they simply use it to record and repeat information they learn.

The mental and intellectual divide between people who truly think and those who do not can be measured via their brain waves in the form of oscillations that is the science we call “hertz”.

“This state often manifests as the perception of being on the outside looking in at the cockpit of the plane that’s your body or mind — and what you’re seeing you just don’t consider to be yourself,” explained senior author Karl Deisseroth, MD, PhD, in a Stanford Medicine news release.

The frequency of delta waves is between 1 and 3 Hz. Delta waves are high-amplitude waves located frontally in adults and posteriorly in children. They can also be found in the thalamus. Physiologically, these waves are salient during slow-wave sleep, but only in adults.

It can manifest in various forms, such as depersonalization (feeling detached from oneself) and derealization (feeling detached from the environment). This experience can be transient or chronic, and it may be triggered by various factors, including stress, trauma, anxiety, or even certain medical conditions.

The central aspect of this clinical phenomenon revolves around a profound disturbance in one’s perception of self and consciousness. Typically, during childhood, individuals naturally develop a unified and coherent sense of self. However, when confronted with traumatic experiences, certain individuals who possess the ability to dissociate, possibly influenced by genetic factors, may find themselves fragmented into distinct self-states.

These self-states are often described by patients as a sense of detachment from their core identity, as if they are disconnected from their true selves.

According to information provided by The Sidran Institute, an organization dedicated to the study and support of individuals with trauma and dissociation, dissociative identity disorder (DID) is a complex psychological condition characterized by a person experiencing a sense of having multiple entities or distinct personalities within themselves.

Each of these entities possesses its unique way of thinking and remembering, which leads to a coexistence of multiple identities within one individual. It is crucial to emphasize that despite the apparent differences among these alternate states, they all represent various facets of a single, integrated person.

DID, formerly known as multiple personality disorder, is recognized in the Diagnostic and Statistical Manual of Mental Disorders (DSM-5) as a dissociative disorder. Individuals with DID may exhibit shifts between these alternate states, often referred to by various names such as “alternate personalities,” “alters,” “states of consciousness,” or simply “identities.”

One common form of mild dissociation is daydreaming, where individuals become deeply immersed in their thoughts and mentally detach from the present moment. Another example is highway hypnosis, which often happens during long drives when people feel like they are on “autopilot,” losing awareness of their surroundings while driving safely. Additionally, getting absorbed in a captivating book or movie can lead to a temporary dissociation, where individuals may momentarily forget about their immediate environment and become fully engrossed in the story.

Overall, dissociation exists on a spectrum, ranging from common, day-to-day experiences of losing touch with immediate surroundings to more complex and potentially concerning manifestations.

The research findings point to a specific protein found in certain cells as a crucial factor in the experience of dissociation.

To investigate this, the research team employed a technique called widefield calcium imaging to monitor the brain-wide neuronal activity in laboratory mice. They examined the changes in brain rhythms after administering various drugs known to induce dissociative states, namely ketamine, phencyclidine (PCP), and dizocilpine (MK801).

At a specific dose of ketamine, the mice exhibited behaviors indicative of dissociation. For example, when placed on an uncomfortably warm surface, they responded by flicking their paws, but didn’t take the usual action of licking them to cool off, suggesting a disconnection from their environment.

The administration of ketamine induced oscillations in neuronal activity in a region of the mice’s brain called the retrosplenial cortex, which is essential for cognitive functions like navigation and episodic memory. These oscillations occurred at a frequency of about 1-3 hertz (three cycles per second). Further investigation using two-photon imaging at higher resolution revealed that these oscillations specifically occurred in layer 5 of the retrosplenial cortex. Additionally, the researchers recorded neuronal activity in other brain regions.

Interestingly, ketamine caused a disruption in functional connectivity between the retrosplenial cortex and other parts of the cortex and subcortex. Many of these brain regions no longer communicated effectively with the retrosplenial cortex.

To delve deeper, the scientists utilized optogenetics, a method that employs light to control neural function, to stimulate neurons in the retrosplenial cortex of the mice. By stimulating at a 2-hertz rhythm, they were able to induce dissociative behavior in the animals similar to what ketamine caused, but without using drugs.

These experiments highlighted the role of a specific type of protein, an ion channel, in generating the hertz signal responsible for the dissociative behavior in mice. This discovery raises hope that this protein could be a potential target for future treatments related to dissociative states.

SOURCES:

https://pubmed.ncbi.nlm.nih.gov/18729565/

https://www.psychiatry.org/patients-families/dissociative-disorders/what-are-dissociative-disorders

https://med.stanford.edu/news/all-news/2020/09/researchers-pinpoint-brain-circuitry-underlying-dissociation.html

The Sidran Institute. “Dissociative Identity Disorder (Multiple Personality Disorder).” Retrieved from: https://www.sidran.org/resources/for-survivors-and-loved-ones/dissociative-identity-disorder-fact-sheet/

https://www.bbrfoundation.org/content/researchers-discover-rhythm-cortex-involved-causing-dissociation

Epimenides of Knossos: The Origins of Western Esotericism

Epimenides of Knossos: The Origins of Western Esotericism

In the annals of Ancient History, as it relates to the origins of Western Philosophy, Esotericism, and Secret Societies, one man stands at the forefront as being one of the founders. That man was Epimenides of Knossos from the island of Crete who lived in approximately the 7th or 6th century BCE.

For hundreds of years, Epimenides was one of the most famous ancient philosophers predating the great giants of Western philosophy such as Pythagoras, Socrates, Plato, and Aristotle, all of whom drew inspiration from his writings. (1) Throughout history, his stories and teachings have been passed down to us by some of the greatest philosophers who have ever lived, leaving an indelible mark on the culture and philosophy of ancient Greece and the whole Western world.

Over the course of many generations, Epimenides was immortalized within Greek history with his extraordinary intellectual and mythical god-like status, thereby elevating him to a divine-like status. As a result, his life and works have captivated the imagination of scholars and storytellers for thousands of years.

In this essay, I aim to shed light on the origins of our Western esoteric traditions, drawing from the perspectives of ancient philosophers and historians. According to some of these most esteemed thinkers, the roots of this tradition can be traced back to Epimenides and the enigmatic Orphic mysteries, originating in the land of Crete and Greece.

Both the Orphic and teachings of Epimenides can be found in the philosophies of some of the world’s greatest philosophers such as Pythagoras, Socrates, Plato, and Aristotle and their intellectual successors such as the Pythagoreans and Neoplatonists who followed this tradition forming a direct lineage from Orpheus. (2) In examining their own sources for their philosophies, they all claim that both Orpheus and Epemenides had equally influenced their own ideas.

According to these accounts, both Orpheus and Epemenides lived at approximately the same time and in the same places with very similar accomplishments. For example, as Orpheus and Epemenides had accomplished, we find that they are similarly immortalized in myth and history for their efforts to revolutionize the secret mysteries in order to create a new state religion and also cleanse the land from a devastating plague.

According to Plato, Epimenides undertook the work assigned to him by the Delphic Oracle, which held a significant influence on the advancement of Hellenic society. (3) Aristotle said that he gave his oracles not about the future, but about things in the past that were obscure.

In myth and history, their influence on both ancient political and religious doctrines has served as the very foundation for shaping the course of Western philosophy and esotericism. Initial concepts that we find deeply intertwined within the philosophical and religious ideas of the collective imagination of many of the early Cretan and Greek philosophers, which became the very cornerstone of Western Esotericism, Philosophy, Gnosticism, and the later Abrahamic religions.

At the center of these ideas was the home of Epimenides and his ancestors, the island of Crete.

Two books Epimenides was said to have  written that were mentioned by several eminent ancient authors were The History of Crete and Kretika or Cretika. The “History of Crete” is a comprehensive account of the origins, development, and notable events of the island of Crete.

Epimenides traces the history of the island from its mythical beginnings to the time of his own writing. The work is said to provide valuable insights into Cretan civilization, its social structures, religious practices, and the interplay of various cultural influences. Although the original text of the “History of Crete” has been lost, and our knowledge of its contents comes primarily from references and quotations found in later works by other authors.

“Kretika or Cretika,” on the other hand, is a collection of religious and moral teaching in the form of poems and hymns celebrating the glory and virtues of Crete. These poems praised the island’s natural beauty, its people’s achievements, and the valor of Cretan warriors.

Epimenides wrote;

“There is a land called Crete in the midst of the wine-dark sea, a fair land and a rich, begirt with water, and therein are many men innumerable, and ninety cities. And all have not the same speech, but there is confusion of tongues; there dwell Achaeans and there too Cretans of Crete, high of heart, and Cydonians there and Dorians of waving plumes and goodly Pelasgians.”

The “Kretika” served as a means to promote a deep understanding of religious beliefs and practices prevalent in ancient Crete. However, like the “History of Crete,” the original text of “Kretika” has not survived, and our knowledge of its contents is based on fragments and references in other ancient texts.

Diodorus Siculus, the first-century-BC historian of ancient Greece said that he relied upon Epimenides’ work for his Bibliotheca historica claiming that, “I have followed the most trustworthy authorities on Cretan affairs, Epimenides the Theologian, Dosiades, Sosicrates and Laosthenes.” (4)

Both Aristotle and Plutarch included Epimenides in the esteemed group known as the Seven Wise Men according to ancient tradition. The Seven Wise Men hold a significant position in the early stages of Hellenic history, as they played a pivotal role in shaping and consolidating Hellenism.

Plutarch wrote;

“Under these circumstances, they summoned to their aid from Crete Epimenides of Phaestus, who is reckoned as the seventh Wise Man by some of those who refuse Periander a place in the list. He was reputed to be a man beloved of the gods, and endowed with a mystical and heaven-sent wisdom in religious matters.

Therefore the men of his time said that he was the son of a nymph named Balte, and called him a new Cures. On coming to Athens he made Solon his friend, assisted him in many ways, and paved the way for his legislation.”(5)

What is certain, is that many esteemed authorities, from Plato and Aristotle onward, emphasized the religious, political, and social ramifications resulting from the life and work of Epimenides. Other philosophers, such as Parmenides and Heraclitus, drew upon his ideas to shape their own philosophies.

Parmenides, as discussed in “Metaphysics and Ethics in Epimenides’ Teachings” by A. Turner, adopted Epimenides’ emphasis on the existence of a singular reality, in his case, the concept of Being. Heraclitus, known for his philosophy of change and flux, incorporated Epimenides’ insights into the nature of reality and the paradoxes of existence. (6)

Being counted as a main authority for Siculus and among the Seven Wise Men in the early tradition not only attests to Epimenides’ authority among ancient philosophers of Greece, but also signifies his contribution to the fame and collective memory of the Phoenician and Hellenic people.

Now, let us examine these esoteric connections.

EPIMENIDES, PLATO, SAINT PAUL, AND CRETAN LIARS

Perhaps Epimenides is most often remembered for his famous quote known as the “Liar Paradox,” which challenges the very foundations of truth and logic. The quote is from his book called Cretica (Κρητικά) when Minos addresses the god, Zeus.

We find this verse initially appearing in Callimachus'(270 B.C.) Hymn to Jupiter/Zeus (verses 8-11):

“They say that thou, O Zeus, wast born in [Cretan] Ida’s mountains, and that thou wast born in Arcadia. Which, O Father, spoke falsely? The Cretans are always liars: and this we know, for thy tomb, O King, the Cretans fashioned; but thou didst not die, for thou existest always.”

Epimenides’ paradox is mentioned by Epimenides himself, as recorded by Diogenes Laertius in “Lives and Opinions of Eminent Philosophers” (3rd century CE). However, it is important to note that the attribution of the paradox to Epimenides is not certain, and it could have been later attributed to him. (7)

And later, during the Christian era, the apostle Paul references Epimenides’ paradox in the New Testament, specifically in the “Epistle to Titus” (Titus 1:12). Paul says about the Cretans’ reputation;

“One of themselves, a prophet of their own, said, The Cretans are always liars, evil beasts, idle bellies” (kata thêria, gasteres argai),” which is an allusion to the paradox.

This connection to Paul, Crete, and the Bible shows Epimenides actively influenced and possibly participated in these Gnostic movements. As I explained, he also influenced many of the early Greek philosophers and historians such as Plato, Aristotle, Plutarch, and Diodorus Siclus, to name a few.

We also find the Epimenides’ Paradox in a discussion on liars in “Sophist” by Plato (4th century BCE). In Section 231, Plato mentions Epimenides as an example of a liar who paradoxically claims that all Cretans are liars. Although this particular quote doesn’t directly reference Epimenides’ statement, it engages with the idea of the paradox.

Plato wrote; “The Cretans, according to our account, have not only invented the story of the birth of Zeus, but they have also, as Epimenides says, declared all men to be liars.” (8)

Plato’s student and predecessor, Aristotle also mentions the same quote in his “Metaphysics;”

“But a man may ask whether what is said should be regarded as universally false or only as not universally true; for if what Epimenides says is true, it is false, and if false, it is true.” (9)

Moreover, the island of Crete held a significant place in the hearts of Cretans and Greeks alike, for it was venerated as the very cradle of Greek myths and religion. In particular, it was considered the sacred birthplace of Zeus, the revered father of gods and men.

PYTHAGORAS AND EPIMENIDES:

Pythagoras, the renowned mathematician and philosopher, is said to have encountered Epimenides during his travels to Crete. We are told that he was a student of Epimmenides. It is also well known that Pythagoras has played a pivotal role in the history of Western esotericism expanding upon the philosophical and mathematical doctrine with his followers, the Pythagoreans.

Pythagoras was spoken of and written about much more often. His great fame had the twin effects of making his name the focus of legends, which multiplied over the centuries, and of preserving the memory of the historical events of his time.

Although Epimenides was not directly associated with the Pythagorean school, several Pythagorean fragments and testimonies mention a connection between Pythagoras and Epimenides. These fragments, collected by various ancient authors, provide indirect evidence of Epimenides’ influence on Pythagoras and his followers.

The primary sources on Pythagoras, such as the works of Diogenes Laërtius, Iamblichus, and Porphyry, mention Pythagoras’ journey to Crete. Additionally, Plato’s dialogue “Phaedrus” depicts Socrates discussing the potential influence of Pythagorean thought, suggesting a connection between Pythagoras and Cretan philosophy. (10)

It is important to note that the primary source for this account is Diogenes Laertius’ book on Pythagoras. Laërtius, a doxographer who lived around 200 to 250 C.E., played a crucial role in preserving the biographies of ancient Greek philosophers through his notable work, Lives of Eminent Philosophers. The book consists of ten books that provide a wealth of information from the lives of nearly one hundred philosophers, including Pythagoras and 45 significant figures spanning from the seventh century C.C to the late second century C.E. (11)

A majority of Laërtius’ biographies name the teacher and student of each philosopher, and the people with whom they had personal encounters. To construct this comprehensive account,  Laërtius drew information from numerous earlier works, many of which have been lost over time.

According to Laertius, Pythagoras embarked on extensive travels throughout the known world during his quest for knowledge with the intention of acquiring important initiations from various sources. As part of his journey, Pythagoras made a significant stop in Crete to meet Epimenides, a renowned figure of esoteric knowledge.

Epimenides possessed such valuable esoteric wisdom that Pythagoras himself sought initiation from him. Their meeting in Crete was a pivotal moment, as Pythagoras aspired to complete his initiation under Epimenides’ guidance. Together, they ventured into the renowned “Idaeon andron,” a cave of great significance. This cave was believed to be the birthplace of Zeus, the highest deity in Greek mythology.

Many biographical traditions recount Pythagoras’initiation into the mysteries in the Idean Cave on Mount Ida on Crete along with his journeys to culturally advanced eastern countries like Egypt and Babylon, as well as to Italy. This variation in narratives adds an intriguing layer to the understanding of Epimenides’ role and the sacred caves associated with Zeus.

Laertius wrote:

“When he was in Crete with Epimenides, he came down to Idaeon andron

Then (Pythagoras) visited Crete and descended to Idaion Andron accompanied by Epimenides, but also in Egypt to the depths;

but he also visited the shelters of the temples of Egypt. And learned about the gods in secret.”

Porphyry of Tyre , a Neoplatonic philosopher born in Tyre (Roman Phoenicia), mentioned the initiation of Pythagoras on the island of Crete at the cave located at Mount Ida, which was the original home to the Biblical Tribe of Judah (Idumeans, Judeans).

Porphyry wrote in the “Life of Pythagoras;”

“Going to Crete, Pythagoras besought initiation from the priests of Morgos, one of the Idaean Dactyli, by whom he was purified with the meteoritic thunder-stone. In the morning he lay stretched upon his face by the seaside; at night, he lay beside a river, crowned with a black lamb’s woolen wreath.

Descending into the Idaean cave, wrapped in black wool, he stayed there twenty-seven days, according to custom; he sacrificed to Zeus, and saw the throne which there is yearly made for him. On Zeus’s tomb, Pythagoras inscribed an epigram, “Pythagoras to Zeus,” which begins: “Zeus deceased here lies, whom men call Jove.” (11)

The name “Idaean Dactyli” is a reference to Mount Ida. Strabo, a Greek geographer and historian, provides geographical and historical information about Crete in his work “Geography.” Strabo had written, that the priests from Crete called the Curetes (Kuretes), were also known as the Corybantes, Idean Dactyls, Cabiri, and Telchines; which are all names that were used interchangeably with one another.

There are more mythological connections between Zeus, Mount Ida and the island of Crete. When the infant Zeus was born to his mother Rhea, his vengeful father Cronus had learned from Gaia and Uranus that his own son was destined to overcome him and become King. Rhea knowing what his father would do to him, had devised a plan to hide the real Zeus in a cave on Mount Ida in Crete, and in which she entrusted his care to the priesthood of the Curetes, who were also known as the “Ministers of Cybele.”

Although his writing does not explicitly discuss Epimenides’ influence on other philosophers, it offers contextual information about the time and place in which Epimenides and Pythagoras lived, helping to understand the cultural and intellectual milieu that facilitated philosophical exchanges.(12)

Epimenides’ ideas about paradoxes and the nature of truth deeply influenced Pythagoras’ philosophical pursuits. Pythagoras, known for his fascination with numbers and their mystical properties, was intrigued by Epimenides’ paradox and its implications for understanding the foundations of knowledge and logic.

According to “The Influence of Epimenides on Pythagorean Philosophy” by M. Williams, Pythagoras recognized the value of Epimenides’ teachings on religious devotion and the concept of the soul. Epimenides’ belief in the interconnection between the divine and mortal realms resonated deeply with Pythagoras’ own exploration of the harmony and order underlying the universe. (13)

The influence of Epimenides is especially evident in Pythagoras’ theory of the transmigration of souls, where he posited that the soul is immortal and can undergo successive reincarnations.

One notable concept that Pythagoras adopted from Epimenides was the notion of purification of the soul. Epimenides taught that the soul could be cleansed through spiritual practices and rituals, leading to a harmonious existence. Pythagoras embraced this idea, incorporating it into his theory of the transmigration of souls and the pursuit of moral and intellectual virtues leading to reason.

This concept can be found in the Abrahamic religions like in Christianity with saving your soul or being born again. Not everyone who emarks on the wrong path or lives ignorantly, immorally, and unethical is damned to a life of misery.

It is believed that Pythagoras incorporated elements of Epimenides’ paradoxes into his own teachings, which emphasized the pursuit of truth and the interconnectedness of all things. Pythagorean philosophy, with its emphasis on harmony, the eternal nature of the soul, and the mathematical underpinnings of the universe, owes a debt to Epimenides’ thought.

PLATO AND EPIMENIDES

Plato, the renowned philosopher and student of Socrates, was also influenced by Epimenides. Although there is limited direct evidence of their interaction, Plato’s works reflect Epimenides’ influence through shared philosophical themes and ideas. Epimenides’ belief in the existence of divine forces, the significance of myth and symbolism, and the pursuit of higher truths resonated strongly with Plato’s philosophical inquiries.

In Book 10 of “Laws, Plato’s portrayal of Epimenides in “Laws” draws heavily from the mythological traditions of ancient Greece to discuss the nature of divine law, prophecy, and the moral foundations of society. He presents Epimenides as a wise and virtuous individual who possesses an understanding of divine order and the significance of rituals and sacrifices. (14)

Plato describes Epimenides as a seer, someone who has a deep connection to the divine and the supernatural. Epimenides’ character serves as an authority on religious rituals and the interpretation of signs from the gods. He argues that these rituals are crucial for maintaining social cohesion and order.

One of Epimenides’ most famous contributions, the paradox of the “Cretan Liar,” had a lasting impact on Plato’s philosophical discourse. The paradox posed the question of whether a statement made by a Cretan asserting that all Cretans were liars could be true. This paradox challenged notions of truth, language, and self-reference, inspiring Plato’s exploration of these concepts in his dialogues.

Epimenides’ ideas on the existence of an ultimate reality beyond the sensory realm deeply influenced Plato’s theory of Forms or Ideas. Plato incorporated the notion of an eternal and unchanging realm of perfect forms, which closely aligned with Epimenides’ emphasis on the transcendental nature of truth. Additionally, Epimenides’ teachings on the significance of morality and the pursuit of virtue influenced Plato’s ethical philosophy, particularly his concept of the philosopher-king and the ideal city-state.

Plato mentions Epimenides in his Laws in the discussion between Megillus and Clinias in which Clinias claims a family connection to the Cretan prophet:

CLINIAS: My story, too, Stranger, when you hear it, will show you that you may boldly say all you wish. You have probably heard how that inspired man Epimenides, who was a family connection of ours, was born in Crete; and how ten years before the Persian War, in obedience to the oracle of the god, he went to Athens and offered certain sacrifices which the god had ordained; and how, moreover, when the Athenians were alarmed at the Persians’ expeditionary force, [642e] he made this prophecy —

“They will not come for ten years, and when they do come, they will return back again with all their hopes frustrated, and after suffering more woes than they inflict.” Then our forefathers became guest-friends of yours, and ever since both my fathers and I myself.

MYTHS AND LEGENDS

One notable aspect of Epimenides’ reputation among the Cretans was their belief in his divine origins. His mythical lineage can be traced back to the legendary King Minos, famous for his labyrinth and the Minotaur.

From a young age, he was said to have exhibited exceptional intelligence and exhibited a deep connection with nature, spending hours wandering the hills and caves surrounding his home. It was during one of these excursions that he encountered an enigmatic figure, a god-like presence who granted him an extraordinary gift.

Epimenides’ reputation as a sage grew exponentially when he ventured into the famed Labyrinth of Knossos, seeking answers to the mysteries of existence. Legend has it that he spent days wandering through its winding corridors, encountering mythical creatures and unraveling the secrets hidden within. Some accounts even suggest that he communed with the Minotaur, transforming it from a fearsome monster into a docile creature.

There is a famous legend surrounding the origination of the prophetic talents of Epimenides which the Greeks had usually embellished in mythology. The legend is, that while Epimenides was tending his father’s sheep, he is said to have fallen asleep for 40 or 57 years (on Mount Ida on the island of Crete) in a cave sacred to the King of Gods and Men, Zeus, and after which he reportedly awoke with the gift of prophecy.

The story appears to be an allegory, showing us that Epimenides was asleep “figuratively” until he reached his older years when he became enlightened.

At this moment, he finally awoke from his metaphorical slumber within the cave and attained inner enlightenment or Gnosis, becoming exceptionally wise in various disciplines and attaining a godlike status. This very cave gained worldwide renown as it appears to have served as an exclusive venue for initiation into the Orphic ceremonies and secret mysteries.

According to the accounts of the ancient historian, Theopompus, Epimeminides was said to have been divinely inspired to construct a sacred shrine dedicated to Zeus. He refers to the Creatn Prophets as the new Kouros or Koures, who had a significant connection to Zeus Cretagenes, possibly serving as his attendant or priest.

Though the precise nature of their association remains somewhat speculative, it is plausible that Epimenides served as an attendant or priest, carrying out sacred rites and rituals on behalf of the god. His actions and well-documented history exemplify his role as a defender and follower of Zeus, and also as one of the founders of the mystery schools, which left an immortal mark on the religious landscape of ancient Crete and the Ancient philosophers of Greece.

In Greek mythology, Jupiter was equated with Zeus, the king of the gods. The planet Jupiter has been associated with various names in different mythologies throughout history. The Romans also identified the planet with their supreme deity, giving him the same name. These associations can be traced back to the ancient Greeks and Romans who observed the planet and attributed its characteristics to their respective gods.

Plutarch refers to him as the “New Kouretes,” and the Cretans regarded his mother as the nymph Balte (Βάλτη) [2]. The divine connection attributed to Epimenides reflects the high regard in which he was held by his fellow Cretans.

Plutarch mentions both Epimenides and Solon were in Athens at the same time, and on friendly terms. The purification of Athens by Epimenides is generally assigned to B.c. 596 — 595, shortly before the archonship of Solon in 594. (15)

Epimenides assisted with the proper methods for the regulation of the Athenian Commonwealth to restore law and order. His expertise in sacrifices and the reform of funeral practices greatly assisted Solon in his efforts to reform the Athenian state.

Plutarch also said that Epimenides was almost like a messiah to the Greeks at the time because he had purified Athens and that the only reward he would accept was a branch of the sacred olive, and a promise of perpetual friendship between Athens and Knossos.

Plutarch wrote;

“Epimenides purified Athens after the pollution brought by the Alcmeonidae, and that the seer’s expertise in sacrifices and reform of funeral practices were of great help to Solon in his reform of the Athenian state. The only reward he would accept was a branch of the sacred olive, and a promise of perpetual friendship between Athens and Knossos.”

Maximus of Tyre confirms this event in the 2nd century CE;

“There came to Athens also another Cretan named Epimenides. He was marvelously skilled in the things of God, so that he saved the city of the Athenians when it was perishing through pestilence and sedition; and he was skillful in these matters, not because he had learned them, but, as he related, long sleep and a dream had been his inspiration … he had come into relations with the gods and the oracles of the gods and Truth and Justice.

For Solon had proclaimed at the time;

“In the day of vengeance, dark Earth, mightiest mother of the gods of Olympus, will be my surest witness of this, Solon’s account from whom I removed pillars planted in many places, and whom I freed from her bonds. Many citizens, who had been sold into slavery under the law or against it, I brought back to Athens their home; some of them spoke Attic no longer, their speech being changed in their many wanderings. Others who had learnt the habits of slaves at home, and trembled before a master, I made to be free men.

All this I accomplished by authority, uniting force with justice, and I fulfilled my promise.” (16)

Epimenides was said to have founded numerous religious organizations and installed statues of the gods throughout the streets of Athens. His intention was to instill in the minds of Athenians the constant presence of divine nature in various forms, where no indecency is allowed and everything must be regarded as sacred and untainted.

The ultimate goal and outcome were the thorough purification of the city and the establishment of virtuous guidelines for communal existence. It was imperative for the citizens to dwell in the ever-present aura of the divine.

Pausanias reports, that when Epimenides died, his skin was found to be covered with tattoo writing. Some modern scholars have seen this as evidence, that Epimenides was heir to the shamanic religions of Central Asia, because tattooing is often associated with shamanic initiation.”

He also places Epimenides at Knossos and claims he was killed and buried near the statue of Athena. Pausinias wrote:

“By the Canopy is a circular building [in Sparta], and in it images of Zeus and Aphrodite surnamed Olympioi. This, they say, was set up by Epimenides, but their account of him does not agree with that of the Argives, for the Lakedaimonians deny that they ever fought with the Knossians.”

[2.21.3] A sanctuary of Athena Trumpet they say was founded by Hegeleos. This Hegeleos, according to the story, was the son of Tyrsenus, and Tyrsenus was the son of Heracles and the Lydian woman; Tyrsenus invented the trumpet, and Hegeleos, the son of Tyrsenus, taught the Dorians with Temenus how to play the instrument, and for this reason gave Athena the surname Trumpet.

Before the temple of Athena is, they say, the grave of Epimenides. The Argive story is that the Lacedaemonians made war upon the Cnossians and took Epimenides alive; they then put him to death for not prophesying good luck to them, and the Argives taking his body buried it here.”

CONCLUSION:

Epimenides of Crete, with his paradoxes and philosophical ideas, left an enduring legacy on the development of Western philosophy. Through his influence on Socrates, Pythagoras, Plato, and other great philosophers, Epimenides’ exploration of truth, language, and metaphysics contributed to both the foundation and evolution of philosophical thought.

As an intermediary between the earthly and divine realms, Epimenides’ influence reached far beyond the confines of his immediate surroundings. His reputation as a philosopher, religious leader, and visionary extended throughout Greece and into Italy, capturing the attention and admiration of people from various parts of the world.

As we delve into the works of these philosophers and examine their ideas, we can trace the threads of Epimenides’ influence, highlighting the lasting impact of his contributions on philosophical discourse throughout the ages. Although direct references to Epimenides may be scarce, the parallels between their ideas, as found in primary sources such as Diogenes Laertius, Plato’s dialogues, and Aristotle’s works, suggest a deep and lasting influence.

Additionally, Pythagorean fragments, testimonies, and anecdotes collected by authors like Aelian offer indirect evidence of the connection between Epimenides and Pythagoras. While the exact extent of Epimenides’ influence may remain a matter of speculation, the interplay of their philosophical ideas demonstrates the rich and interconnected philosophical themes and concepts in their works highlighting the lasting influence on Western Esotericism.

Epimenides’ role in shaping the metaphysical and spiritual landscape of the time was widely acknowledged and respected. His presence and influence epitomized the deep connection between the mortal and divine realms, leaving an indelible mark on the religious consciousness of the ancient world that lasts until this very day.

I believe that the immortal story of Epimenides enshrined as the mythical Orpheus proves the origins of our Western religious and esoteric traditions. An ancient custom that is also connected to the sacred history of the island of Crete, solidifying its status as a spiritual epicenter for the various Gnostic and philosophical schools that came after throughout history.

SOURCES:

1. Guthrie, W.K.C. “A History of Greek Philosophy, Volume 1: The Earlier Presocratics and the Pythagoreans.” Cambridge University Press, 1962.

2. Forsyth, Neil. “Epimenides of Knossos.” In “The Oxford Classical Dictionary,” edited by Simon Hornblower and Antony Spawforth, 4th ed., 525-526. Oxford University Press, 2012

3. PLATO LAWS – § 642

4. Diodorus Siculus, “Library of History,” Book 5.77-78.

5. Plutarch, “Life of Solon,” in Plutarch’s Lives, trans. Bernadotte Perrin (Cambridge, MA: Harvard University Press, 1914

6. Metaphysics and Ethics in Epimenides’ Teachings” by A. Turner

6. Guthrie, W. K. C. (1980). “A History of Greek Philosophy: Volume 1, The Earlier Presocratics and the Pythagoreans.

7.  Laërtius, Diogenes. “Lives of Eminent Philosophers.” Translated by R. D. Hicks, Harvard University Press, 1925

8. Plato, “Phaedrus,” 260d

9. Aristotle, “Metaphysics,” Book 4, Part 7

10. Life of Pythagoras (1920). English translation

9.  Cambridge, MA: Harvard University Press, 1924), 10.4.14

10.  The Influence of Epimenides on Pythagorean Philosophy by M. Williams

11. Laërtius, Diogenes. “Lives of Eminent Philosophers.” Translated by R. D. Hicks, Harvard University Press, 1925

12. Strabo, “Geography,” in The Geography of Strabo, trans. Horace Leonard Jones

13. The Influence of Epimenides on Pythagorean Philosophy” by M. Williams

14. Plato. “Laws.” Translated by Trevor J. Saunders, Penguin Classics, 1970

15. Plutarch, Life of Solon, 12; Aristotle, Ath. Pol. 1

16.  Asianic Elements in Greek Civilisation: The Gifford Lectures in the University of Edinburgh – Chapter 3 1915-16: Sir Ramsay

The Orphic Mysteries: The Origins of Western Esotericism & Symbolic Freemasonry

The Orphic Mysteries: The Origins of Western Esotericism & Symbolic Freemasonry

The ancient Greek world was a rich tapestry of religious and philosophical ideas, with diverse cults and mystery traditions offering individuals different pathways to a deeper understanding of the divine and the self.

Among these, the Orphic Mysteries emerged in approximately the 6th Century BC as a prominent philosophical movement, characterized by its unique mythology, rituals, and esoteric teachings. (1)

Rooted in the mythological and ritualistic traditions of the Orphic movement, these mysteries offered a path to spiritual enlightenment and liberation. Numerous sources contribute to our understanding of Orpheus and his significance in Greek mythology.

Throughout history, numerous renowned philosophers and historians, spanning several centuries, have asserted that Orpheus existed as an actual human being, elevating him to a god-like status. His life story is recounted in various Greek myths, weaving together elements of music, heroism, and supernatural abilities.

According to these accounts, his accomplishments revolved around his efforts to revolutionize the state religion and cleanse the land from a devastating plague.

The Orphic teachings can be found in the philosophies of renowned thinkers such as Pythagóras, Socrates (Sôkrátîs), Plato (Plátôn), and their intellectual successors such as the Pythagoreans and Neoplatonists who followed in this tradition forming a direct lineage from Orpheus. (2) His political and religious doctrines served as the foundation for shaping the course of Western philosophy as a whole.

As the 19th century historian and expert Thomas Taylor wrote;

“For all the Grecian theology is the progeny of the mystic tradition of Orpheus; Pythagoras first of all learning from Aglaophemus the orgies of the Gods, but Plato in the second place receiving an all-perfect science of the divinities from the Pythagoric and Orphic writings.” (3)

The various cults surrounding the teachings of Orpheus are prominently featured in these ancient texts, solidifying his status as a significant figure in the mythological pantheon. He is credited as being the founder of the theology of the Greeks such as Eleusisian mysteries and the Mysteries of Dionysos.

According to historical accounts, it is believed that the ancient Greek Mystery Cults established by Orpheus at Eleusis were heavily influenced by Egyptian traditions, which were transmitted through Ancient Phoenicia, the island of Crete, and Greece.

Diodorus Siculus, the 2nd century Greek historian, who is best known for his monumental work on universal history of the world, “Bibliotheca Historica” (Library of History), said that he relied on the work of Orpheus as one of his main sources.

Siculus claimed that he was held in such high esteem because he was the most knowledgeable man of the time who was honored by both the Greeks and the Egyptians. He also mentions that the rituals associated with Osiris, an Egyptian god, were remarkably similar to those of Dionysus, who was said to be a priest of Orpheus.

Siculus wrote:

“In After-times, Orpheus, by reason of his excellent Art and Skill in Musick, and his Knowledge in Theology, and Institution of Sacred Rites and Sacrifices to the Gods, was greatly esteemed among the Grecians, and especially was received and entertained by the Thebans, and by them highly honored above all others; who being excellently learned in the Egyptian Theology, brought down the Birth of the ancient Osiris, to a far later time and to gratify the Cadmeans or Thebans, instituted new Rites and Ceremonies, at which he ordered that it should be declared to all that were admitted to those Mysteries, that Dionysus or Osiris was begotten of Semele by Jupiter.

The People therefore partly through Ignorance, and partly by being deceived by the dazzling Luster of Orpheus his Reputation, and with their good Opinion of his Truth and Faithfulness in this matter (especially to have this God reputed a Grecian, being a thing that humored them) began to use these Rites, as is before declared. And with these Stories the Mythologists and Poets have filled all the Theaters, and now it’s generally received as a Truth, not in the least to be questioned.” (4)

The 20th-century historian and author, Otto Kern said in his Orphicorum Fragmenta that this testimony, from Diodorus of Sicily, says that Orpheus took his mystic rites from Egypt and that the Egyptian rite of Osiris is the same as that of Dionysus, the name alone being changed.

The parallels between the Egyptian and Greek mysteries extended beyond Dionysus and Osiris. Diodorus also noted that the Eleusinian mysteries shared similarities with the rites of Isis and Demeter.

“Orpheus, for instance, brought from Egypt most of his mystic ceremonies, the orgiastic rites that accompanied his wanderings, and his fabulous account of his experiences in Hades. For the rite of Osiris is the same as that of Dionysus, and that of Isis very similar to that of Demeter, the names alone having been interchanged; and the punishments in Hades of the unrighteous the Fields of the Righteous, and the fantastic conceptions, current among the many, which are figments of the imagination, all these were introduced by Orpheus in imitation of Egyptian funeral customs.” (5)

This further supports the notion that there was an intermingling of religious practices and beliefs between these ancient cultures of Greece and Egypt.

According to Pausanias, a Greek historian from the second century, individuals seeking knowledge (gnosis) and spiritual enlightenment would become initiates of the Mystery Schools established by Orpheus. These schools were dedicated to teaching ceremonial magic, unraveling the mysteries of the divine realms, and imparting the wisdom of herbal remedies for healing and warding off divine wrath.

Pausanias noted that both men and women flocked to these schools in great numbers, desiring purification and forgiveness for their unholy actions, so that they could lead virtuous lives that pleased the gods and gained their favor. (6)

Carl Gustav Jung (1875-1961), one of the world’s most prominent Swiss psychiatrists and psychoanalysts, acknowledged the significance of Orphism on the world’s religions and cultures. Jung wrote that Ophism “inspired the religious ruminations and philosophic speculation of many centuries” and it offered “initiation into the secrets of the earth,” suggesting a deep connection with the mysteries of the natural world. (7)

For example, one of the central aspects of the Orpheus myth is his descent into the Underworld to retrieve his deceased wife, Eurydice. This journey is laden with symbolism and mirrors the hero’s journey archetype, which Jung believed was a recurring pattern in myths and religious tales worldwide.

Unlike the rites of Osiris and Isis, which primarily involved lamentations for the deaths of the deities associated with agriculture and vegetation, the Orphic Mysteries focused on the spiritual enlightenment of the initiate. (8)

Jung viewed Orphism as an attempt to reconcile the opposites within the individual psyche. He saw it as a profound expression of the human psyche’s desire for transcendence and spiritual liberation. He believed that Orphism represented a collective striving for connection with the divine, reflecting the innate human longing for a deeper understanding of the self and the cosmos.

In his book “Psychology and Alchemy,” he stated, “Orphism was a psychology of religion with a strong Gnostic coloring, representing the sum total of philosophical and religious endeavors to explain life as a meaningful whole.” Jung recognized the Orphic tradition as a quest for unity and wholeness, aiming to bridge the gap between conscious and unconscious aspects of the psyche. (9)

In “The Archetypes and the Collective Unconscious” (1934-1954), Jung discussed the hero’s journey as a transformative process of self-discovery, representing the individual’s confrontation with the unconscious and the integration of its contents. Orpheus’ descent into the Underworld signifies a quest for personal growth and spiritual development, echoing the individuation process in Jungian psychology. (10)

THE ORPHIC CONNECTION TO FREEMASONRY

This philosophical lineage and connection to the ancient mystery schools of Greece and Crete also continues on to today through the teachings of Gnosticism, religion, Freemasonry, Rosicrucianism, and the Illuminati. Many of our most prominent scholars have acknowledged Orphic influences on our Western Esoteric mystery traditions.

One of the oldest connections is to Pythagoras, who lived in the 6th century BC. He was a Greek philosopher, mathematician and spiritual leader. He founded the philosophical and religious school of Pythagoreanism.  Pythagoras’ teachings were also transmitted to the Western world through prominent medieval alchemists and subsequent practitioners of magic and secret societies, including the fraternities of Freemasonry and the Illuminati, in which Pythagoras played a central role.

This influence can be attributed to the origins of the Western mystery traditions along with their syncretic nature, where ideas, symbols, and religious customs have migrated from Egypt to Crete and Greece to the rest of the Western world, while sharing many of the same customs and rituals between different societies and cultures. These migrations of people which include language, history, religion, and Freemasonry can be traced throughout history to their true origins.

According to the Italian philosopher, scholar, and current Grand Master of the Academy of the Illuminati, Giuliano Di Bernardo;

“Orphism has had a considerable influence on the nascent philosophy not so much over the doctrine of reincarnation as for the dualistic conception of man. For the first time, man is understood as personifying two opposed principles: the immortal soul and the mortal body. This gives rise to a dualism that will cross the entire span of the history of philosophical thought up to our own days. Without Orphism, we would be unable to explain Pythagoras, Socrates, Plato and all the philosophers who draw upon them.”

Di Bernardo further stated;

“As far as the initiatory foundation is concerned, between the Freemasonry and the Order of the Illuminati there are no differences: they are both heirs of the ancient Orphic and Pythagorean mysteries. The differences when compared to the present practices can pertain to the symbols, the rituals and the ceremonies.” (11)

Therefor, students of Western Esotericism and true symbolic Masonry should have a firm understanding of Orphic history. Famous Freemason and scholar Albert Pike, in his seminal work “Morals and Dogma,” suggests a Masonic connection to the Orphic Mysteries. Pike wrote;

“The distinction between the esoteric and exoteric doctrines (a distinction purely Masonic), was always and from the very earliest times preserved among the Greeks. It remounted to the fabulous times of Orpheus; and the mysteries of Theosophy were found in all their traditions and myths. And after the time of Alexander, they resorted for instruction, dogmas, and mysteries, to all the schools, to those of Egypt and Asia, as well as those of Ancient Thrace, Sicily, Etruria, and Attica.” (12)

The renown 20th century Masonic philosopher and historian, 33rd Degree Freemason, Many. P. Hall said:

“According to Iamblichus and Proclus, the Grecian theology was derived from the teachings of Orpheus. From Orpheus the doctrine descended to Pythagoras, and from Pythagoras to Plato. These three men together were the founders and disseminators of the Secret Doctrine which had been brought from Asia in the second millennium B. C.

In the words of Proclus, “What Orpheus delivered mystically through arcane narrations, this Pythagoras learned when he celebrated orgies in
the Thracian Libethra, being initiated by Aglaophemus in the mystic wisdom which Orpheus derived from his mother Calliope, in the mountain Pangaeus.” (13)

The influence of Orphic ideas within Freemasonry can be seen when examining Freemasonry from both a philosophical and symbolic perspective. One of the key aspects that highlights this symbolic connection between the Orphic Phanes, Plato’s Demiurgic Craftsman, and the Masonic Grand Architect of the Universe becomes readily apparent.

Both the Orphic mysteries and Freemasonry advocate for moral conduct, personal transformation, and the pursuit of divine knowledge. While the specific doctrines and practices may differ, the underlying principles of virtue, integrity, self-improvement, and enlightenment connect these traditions across time.

According to Dr. Nicolas Laos the Grand Master of the Autonomous Order of the Modern and Perfecting Rite of Symbolic Masonry (A∴O∴M∴P∴R∴S∴M∴), the beginning of Western esotericism, along with the Freemasons and the Illuminati originates with the ancient Orphic mysteries:

“Adam Weishaupt founded the Order of the Illuminati on 1 May 1776 in Bavaria.

Its declared purpose was to bring its members to the highest degree of morality and virtue, to free their minds from prejudice and superstition, and to reform the world by defeating the evils that afflict it.

As regards Freemasonry, Weishaupt maintained that his Order should remain distinct from it because the mysteries of Freemasonry were too puerile and too easily accessible to public opinion. The consequence was that the grades and rituals of the Illuminati were different from those of the Freemasons.

Moreover, the Order of the Illuminati, being a specific interpretation of the millenary esoteric tradition that starts with Orphism in the sixth century B.C.E., presents some common characteristics with other initiatory societies, such as the Rosicrucian Movement and Freemasonry.

According to many ancient Greek philosophers and mythologists, Orpheus founded the Orphic Mysteries, a system of mystical religious anthropology. The rites of those secret mysteries were based on the myth of Dionysus Zagreus, the son of Zeus and Persephone.

When Zeus proposed to make Zagreus the ruler of the universe, the Titans disagreed, and they dismembered the boy and devoured him. Athena saved Zagreus’s heart and gave it to Zeus, who swallowed the heart, from which was born the second Dionysus Zagreus.”

Nicolas Laos continues;

“Moreover, Zeus destroyed the Titans with lightning. From the ashes of the Titans sprang the human race, who were part divine (Dionysus) and part evil (Titan). This double aspect of human nature, the Dionysian and the Titanic, plays a key role in Orphism.

The Orphics affirmed the divine origin of the soul, but they believed that the soul could be liberated from its Titanic inheritance and could achieve eternal bliss through initiation into the Orphic Mysteries.

Thus began the history of Western esotericism.” (14)

THE ORIGINS OF THE ORPHIC MYSTERIES AND THE LEGEND OF ORPHEUS

Though the exact origins of the Orphic Mysteries remain shrouded in myth and speculation, they exerted a profound influence on the religious and cultural fabric of ancient Greece. It is within the mythical and historical narrative of Orpheus that the true foundations of the Orphic Mysteries lie.

The Orphic Mysteries find their roots in Orpheus, a figure who has been the subject of debate on whether he was a mythical or historical character. Regardless, he held great reverence as a poet, musician, and prophet that earned him the status of a divine patron.

What is certain is that Orpheus left an indelible mark on Greek, Cretan, and Freemasonic history, and his influence has persisted throughout the past 2,500 years or even longer in both classical and modern literature.

As you will see, his teachings and mythical biography served as the foundation for several initiatory cults centered around philosophy and esotericism with themes of death, rebirth, and the salvation of the soul. They provided spiritual guidance and enlightenment to their followers, drawing inspiration from the legendary figure of Orpheus.

The Orphic cosmogony presented a unique worldview, diverging from traditional Greek religious beliefs. Central to their philosophy was the concept of the soul’s transmigration, emphasizing the eternal nature of the soul and its journey through various reincarnations.

Rituals often included ceremonies of purification, symbolic sacrifices, and the consumption of ritualistic meals or drinks, such as the famous Orphic eggs and honey. This belief system offered hope for liberation from the cycle of birth and death, with the ultimate goal being the union of the soul with the divine.

His father, in various versions, is said to be Oeagrus, a Thracian king, or Apollo, the Greek god associated with music, poetry, and prophecy. He was believed to be the son of Apollo, the god of music and arts and the son of a Muse, most commonly identified as Calliope, the Muse of epic poetry. It is within the context of this divine lineage that Orpheus’s extraordinary musical abilities are often depicted. (15)

The myth of Orpheus extends beyond his musical prowess, encompassing his remarkable adventures in the underworld, his ill-fated love for Eurydice, and his role as a divine guide. The story of Orpheus and his descent into Hades to retrieve his beloved wife Eurydice serves as a profound metaphor for the power of music and the human longing for connection and redemption.

In one ancient account, it is recounted that Orpheus possessed a magical lyre, an instrument whose melodies had the power to sway the hearts of gods, animals, and even inanimate objects. The mythological aspect here lies in the notion that music, with its enchanting harmony, could transcend the boundaries of mortal existence and touch the realm of the divine

THE ORPHIC HYMNS

The most well-known text associated with Orpheus are The Orphic Hymns, which holds significant prominence in contemporary Hellenic religious worship. It was called the Orphic Kozmogonía (Cosmogony) and Thæogonía, which exist only in fragments that are scattered among the works of various ancient authors.

The earliest known mention of Orpheus is attributed to Ívykos, a poet from the sixth century BCE. Although only a small fragment remains from Ívykos’ work, it includes the phrase “famous Orphéus.” (16)

This indicates that even during that time, Orpheus had already achieved a considerable level of fame.

One such mention can be found in Plato’s Eighth Book of Laws, where the existence of Orphic hymns is alluded to. Plato, in his dialogue “Laws,” discusses various religious and philosophical matters, including the role of music and hymns in society where he explains the significance of hymns and their potential to shape moral character. (17)

Another source that refers to these hymns is Pausanias, a Greek traveler and geographer from the 2nd century AD.

Pausanias, in his work “Description of Greece” describes Orpheus as a Thracian figure who was depicted on Mount Helicon, accompanied by ΤΕΛΕΤΗ (initiation or religion), while being surrounded by representations of wild beasts, some made of marble and others of bronze. The author of the Letters on Mythology translates Pausanias’ words as follows:

“The Thracian Orpheus (says Pausanias) was represented on mount Helicon, with ΤΕΛΕΤΗ by his side, and the wild beasts of the woods and surrounded by representations of wild beasts made of marble and bronze. Pausanias also mentions that Orpheus’ hymns were known to be relatively short in length and limited in number, which suggests that they were distinctive in their brevity.(18)

According to Pausanías, he exceeded his predecessors by uncovering the divine mysteries, which ultimately led to his demise. He wrote;

“In my view Orpheus outdid his predecessors in beautiful verse, and obtained great power because people believed he discovered divine Mysteries, rites to purify wicked actions, cures for diseases, defenses against the curses of heaven. They say that the Thracian women plotted Orpheus’ death because he attracted their men to follow him in his wanderings, but because of the men they were frightened to do it;

But when they were full of wine they carried the thing through, and, ever since, the men have had the tradition of marching drunk to battle. There are some who say Orpheus died thunderblasted by the God, because of the stories he made public in the Mysteries, which men had never heard before.”

This account by Pausanías draws parallels to the Greek mythological tale of Prometheus, who suffered punishment at the hands of Zeus for divulging secrets to humanity. As punishment, Prometheus was sentenced to endure having his liver perpetually consumed by an eagle.

In Greek mythology, Prometheus, a titan, defied the gods by giving fire, a symbol of knowledge and civilization, to humanity. Zeus, angered by Prometheus’ audacity, devised a punishment to match the severity of the offense. Prometheus was bound to a rock, where an eagle would perpetually devour his liver, which regenerated daily. This cycle of torment continued until Hercules eventually freed Prometheus.

Socrates’ teachings and methods of questioning challenged the traditional beliefs and societal norms of his time. He encouraged critical thinking and the pursuit of wisdom, which sometimes involved questioning the authority of the gods and established dogmas. Plato, one of Socrates’ most prominent students, also faced accusations of divulging secret mysteries and was subjected to suspicion and scrutiny.

Socrates’ trial and subsequent death are documented by Plato in works such as “Apology” and “Phaedo.” The charges against Plato himself are mentioned in Aristophanes’ comedy “The Clouds.”

Furthermore, it finds resonance with the factual account of Socrates, who faced capital punishment at the hands of the Athenian government, and his student Plato, who also encountered accusations of revealing concealed mysteries. Then later came the Masonic myth of Hiram Abiff who on “the contrary” was killed by three fellow craftsmen known as ruffians for not revealing the mysteries and instead valuing the sacredness and secrecy of the knowledge.

According to Damáskios (Damascius, Δαμάσκιος), a Neoplatonic philosopher who lived until sometime after 538 CE, there are three significant Orphic theogonies discussed in his book on first principles, called “ἀπορίαι καὶ λύσεις περὶ τῶν πρώτων ἀρχῶν” (aporiai kai luseis peri ton prōtōn archōn). He was a leading figure in the Neoplatonic school of thought, and his writings have preserved valuable insights into ancient philosophical and religious traditions, including those of Orphismós.

In his work, Damáskios mentions a text called “The Sacred Logos in Twenty-Four Rhapsodies” (Ιερός Λόγος σε 24 Ραψωδίες). The term “rhapsodies” refers to specific sections within the text, organized similarly to the structure of the Iliad (Ἰλιάς) or the Odyssey (Ὀδύσσεια), both of which are divided into twenty-four parts or books referred to as rhapsodies.

This particular text was regarded as the established or “orthodox” theogony of Orphismós (Orphism, Ορφισμός).(19)

THE CONNECTION OF THE ORPHIC MYSTERIES TO THE ANCIENT PHILOSOPHERS AND MYSTERY SCHOOLS

Clement of Alexandria wrote extensively on various philosophical and religious topics, and he drew upon a range of sources, including Orphic literature. He said that both Orpheus and Plato derived their knowledge of the one Living and True God from the Mosaic writings, and cites these lines from one of the Orphic hymns: “One is perfect in Himself, and all things are born of One; Him no one of mortals has seen, but He sees all.”(20)

Clement’s works, such as “Exhortation to the Greeks” and “Stromateis,” contain references to the Orphic myth and shed light on its influence within the broader cultural and intellectual milieu of the time.

The 19th century German philologist and historian of Greco-Roman religions, Albrecht Dieterich (1893) argued in his influential work on Greek and Christian apocalyptic religions that Plato reproduced an authentic Orphic eschatology, a viewpoint supported more recently by Peter Kingsley (1996). (21)

Recent archeological discoveries including the Gold Tablets, the Derveni Papyrus, the Gûrob Papyrus, and an Olbian bone tablet, have significantly reshaped our understanding of Orphism and ignited a lively debate among scholars. These artifacts, considered to be among the earliest remnants associated with the Orphic tradition, have provided valuable insights into ancient religious and philosophical practices.

The Gold Tablets, for instance, were unearthed in various locations such as Thessaly and Crete, and they contain inscriptions written in ancient Greek. These tablets are believed to have been buried with the deceased, serving as guides to the afterlife according to Orphic beliefs. They offer detailed instructions and rituals aimed at securing a favorable journey for the soul. (22)

Another notable discovery, the Derveni Papyrus, was found in 1962 in Derveni, near Thessaloniki, Greece. Although not exclusively dedicated to Orphism, this ancient manuscript contains a philosophical treatise with strong connections to Orphic doctrines. It explores topics such as cosmogony, religious rituals, and the nature of the gods, providing valuable insights into the philosophical and religious landscape of the time. (23)

The Gûrob Papyrus, discovered in the late 19th century in Gûrob, Egypt, presents a collection of magical spells and religious hymns associated with Orphic practices. This papyrus has played a crucial role in unraveling the mystical aspects of Orphism, shedding light on the rituals and beliefs related to the Orphic mysteries. (24)

Additionally, the Olbian bone tablet, found in Olbia, a Greek colony on the northern coast of the Black Sea, provides yet another fascinating glimpse into the early expressions of Orphic traditions. This small bone fragment contains an inscription believed to be an invocation to the deity Dionysus, emphasizing the significance of Dionysiac elements within the Orphic cult. (25)

PYTHAGORAS

In examining the teachings of Pythagoras and the Pythagoreans, it is quite evident that Orpheus and the religious and philosophical system known as Ophism had a profound influence on thier own ideas. They were well known just like Orpheus for their contributions to mathematics, music, philosophy, and mysticism.

Like is found in Ophism, Pythagoras embraced the Orphic belief in the soul’s transmigration, asserting that the soul is eternal and undergoes a cyclical process of rebirth. He regarded the body as a temporary vessel for the immortal soul, emphasizing the importance of moral and intellectual development to liberate the soul from the cycle of reincarnation.

According to 19th century British author and neo-Platonist classicist, Thomas Taylor wrote;

“In the former part of this Dissertation, we asserted that we should derive all our information concerning the Orphic theology, from the writings of the Platonists; not indeed without reason. For this sublime theology descended from Orpheus to Pythagoras, and from Pythagoras to Plato; as the following testimonies evince.

“Timæus (says Proclus) being a Pythagorean, follows the Pythagoric principles, and these are the Orphic traditions; for what Orpheus delivered mystically in secret discourses, these Pythagoras learned when he was initiated by Aglaophemus in the Orphic mysteries.” Syrianus too makes the Orphic and Pythagoric principles to be one and the same; and, according to Suidas, the same Syrianus composed a book, entitled the Harmony of Orpheus, Pythagoras and Plato.

The  neoplatonic philosopher, Proclus of Athens wrote: “The whole theology of the Greeks is the child of Orphic mystagogy; Pythagoras being first taught the ‘orgies’ of the gods ‘ orgies’ signifying ‘ burstings forth, or’emanations,’ from opyaw] by Aglaophemus, and next Plato receiving the perfect science concerning such things from the Pythagorean and Orphic writings” (26)

PLATO

The study of the origins of Plato’s ontology and eschatology has intrigued many scholars since the 19th century and even further. However, when one examines Plato’s own words and many of his teachings, we find elements of Orphism throughout his work.

The 19th-century British philosopher and author, Alfred Edward Taylor (A. E. Taylor) believed that Plato, Socrates, and Pythagoras were all voluntary initiates of the Orphic mysteries and that it was an international religion. A. E. Taylor explains:

“The Socrates of the Platonic dialogues frequently refers to the dogmas of the Orphic religion as supporting his own convictions about the immortality of the soul and the importance of the life to come, and the details of the imaginative myths which he relates about Heaven and Hell in the Gorgias, Phaedo, Republic, are notoriously Orphic.

Plato, too, as we see from allusions in the Laws, regarded ancient sayings, which plainly mean the Orphic doctrines, as fables with a kernel of imperishable religious truth; but we see also from the unsparing attack on immoral mythology and religion in the second book of the Republic, which is aimed much more at Orpheus than at Homer,

Plato’s perspective on ancient sayings, particularly the Orphic doctrines, was complex. On one hand, he acknowledged that these sayings contained a core of timeless religious truth, often shrouded in the form of fables. References in his work “Laws” suggest that Plato saw value in these ancient teachings.

However, in his influential work “Republic,” Plato launched a scathing attack on immoral mythology and religious practices, primarily targeting Orpheus more than Homer. This indicates that Plato believed Orphism had undergone a decline by the time of his birth, degenerating into its followers engaging in the vulgar commercial trafficking in ‘pardons’ and ‘indulgences.’

To better understand the context of the conversation described in Plato’s Republic, we must imagine it taking place during Plato’s early childhood or even earlier. This is because his older brother, Adimantus, who appears as a young man in the dialogue, was already old enough to act as a guardian for Plato in 399.

We learn about this from Apology 34a, where Socrates refers to Adimantus as a relative who could provide an authoritative opinion on the impact of Socrates’ own society on Plato. Therefore, it is unlikely that contemporary Orphism at the time that he criticized had influenced either Plato or Socrates negatively in this regard.

Pindar’s greatest Orphic odes, however, belong to the years just before Socrates’ birth, and this suggests the probability that Socrates really had been initiated in the Orphic religion in childhood and was permanently impressed by it. It must be remembered that the Orphic religion was not that of any political community.

It was recruited, like a modern church, by voluntary initiation in its sacraments, and was ‘international.’

The original Pythagoreans merged a religion centered around the belief in an immortal soul with their scientific pursuits. This aspect, if it is indeed true, helps explain the enduring connection between Socrates and the Pythagoreans from Thebes and Phlius.

It also sheds light on Plato’s evident concern in the Euthyphro dialogue to highlight the contrast between Socrates’ piety and the peculiar beliefs of the sect follower Euthyphro. Additionally, it accounts for the existence of Aeschines’ dialogue Telauges, in which Socrates engages with an eccentric devotee who possesses dirty habits, and seemingly criticizes his way of life. (27)

According to the 20th century historian and author, W.K.C. Guthrie, he suggested that Plato simply “supplemented” Orphic religion.

Guthrie believed that Orpheus was the source of the Orphic Mysteries, a system of personal progress or evolution leading to the deification of the soul. Orpheus is known as the originator of all the Mysteries, teachings which are held with a certain degree of secrecy.

He wrote;

“As founder of Mystery-Religions, Orpheus was the first to reveal to men the meaning of rites of initiation (teletai). We read of this in both Plato and Aristophanes.”

…the existence of a sacred literature ascribed to Orpheus, evidence is not lacking to show that this was in being in the fifth and fourth centuries BCE, and moreover that it was believed in those centuries to be of great antiquity.” (28)

Auguste Diès, a renowned scholar of Plato’s life and works, acknowledged the influence of Orphic thought on Plato’s philosophy while also recognizing the originality of Plato’s ideas. Diès argued that Plato transposed the religious and initiatory doctrines of Orphism into the pursuit of philosophical perfection. (29)

This perspective has been inherited by scholar, Alberto Bernabé, who further developed the theory of “transposition,” suggesting that Plato replaced the Orphic life with the philosophic life, emphasizing moral obligations and philosophical perfection instead of initiatory rights and purifications. (30)

Giovanni Reale, a historian of philosophy, emphasized the importance of Orphism in understanding not only Plato but also other influential philosophers such as Pythagoras, Heraclitus, and Empedocles. According to Reale, Orphism played a crucial role in shaping their philosophical ideas. (31)

Plato’s Orphica plays a significant role in the collection known as the Orphicorum Fragmenta, which is a compilation of ancient texts that provide insights into Orphism, an esoteric religious tradition attributed to the mythical figure Orpheus.

In Plato’s dialogue “Phaedrus,” he presents a myth inspired by the Orphic tradition, where the soul is depicted as a divine charioteer seeking to ascend to the realm of eternal truths. In the dialogue, Plato discusses the concept of the soul’s journey through cycles of incarnation and judgment. (32)

This idea bears a resemblance to both Egyptian and Orphic teachings regarding the transmigration of souls and his belief in the soul’s immortality and its longing for union with the transcendental realm. (33)

Plato also alludes to the teachings that resonate with Gnosticism with the Orphic belief that the soul is a prisoner to the sōma “body/tomb”. By exploring the etymology of the word “sōma,” Plato suggests that the physical body serves as both a vessel for the soul and a confining tomb.

This dialogue provides insights into the notion of the soul’s entrapment within the material realm, which underscores the influence of Orphic or Gnostic thought on later philosophical and religious movements, as well as the broader dialogue between ancient wisdom traditions, including Christianity.

The concept of “soma-sema,” meaning “body-prison,” is one of the well-known phrases associated with the teachings of Pythagoras and Plato in ancient Greece.  This phrase reveals the ancient belief and Gnostic concept that the soul is trapped within the body and acts as a sort of metaphysical prison for our true spirit.

Plato’s dialogue Cratylus (400c) is one of the primary sources where Socrates mentions the Orphics as probable inventors of this idea.

However, when examining the Orphic mystery cults in ancient Greece may provide some insights, but the fundamental teachings of “soma-sema” can be found in the mysticism of Pharaonic Egypt, predating both Pythagoras and Plato.(34)

The phrase “soma-sema” serves as a reminder of the intricate interplay between different civilizations and the evolution of ideas over time. By understanding the historical context and sources, we can appreciate the cross-cultural exchange between the East and West and the complex origins of philosophical concepts.

The dialogue also explores the nature of language, names, and their connection to reality. Socrates speculates that the Orphics, with their theogonic myth, played a significant role in shaping the understanding of language and its relationship to divine entities.

Moreover, Socrates makes references to Orphic beliefs in other dialogues as well. In Phaedrus (250c), Socrates discusses the immortality of the soul and draws upon Orphic teachings to support his arguments. Similarly, in Gorgias (493a), Socrates refers to the Orphics when discussing the nature of rhetoric and its moral implications.

While it is commonly associated with Greek philosophy and Gnosticism, its origins can be traced back to the Egyptian mysteries in which Pythagoras and Plato were initiated.

One of the most well-known stories involving Orpheus is his descent into the realm of Hades, the underworld, in a desperate attempt to bring his deceased wife, Eurydice, back to the realm of the living. This tale of love and devotion can also be found in Plato’s Symposium (179d) where we find Orpheus’s journey to Hades, showcasing his determination and willingness to confront death itself.

However, it is important to note that Plato’s portrayal of Orpheus in his writings is marked by a mixture of admiration and criticism. Plato also expresses reservations about certain aspects of Orphic beliefs and practices.

In Plato’s famous work, “The Republic,” he presents a dialogue where he criticizes the priests associated with the Orphic tradition. These priests engaged in the commercialization of knowledge, tempting people with the promise of enlightenment through the sale of numerous Orphic books.

In this section, Plato engages in a discussion on poetry, a form of art often associated with the Orphic tradition. He raises concerns about the influence of poets and their potential to mislead and corrupt the minds of citizens.

Plato argues that poets, including these traveling priests of Orpheus, often rely on emotional appeal and rhetoric to manipulate and sway their audience without providing genuine knowledge or understanding.

By targeting the Orphic priests specifically, Plato addresses a broader issue of charlatans who exploit people’s thirst for wisdom, undermining the pursuit of genuine knowledge. His skepticism towards these priests and their supposed authority over esoteric teachings reflects his philosophical commitment to seeking truth through reason rather than relying on external authorities.

This ancient phenomenon of both mental and spiritual exploitation for monetary gain is nothing new and can be found throughout the history of all religions, secret societies and even atheist organizations.

OTHER PHILOSOPHERS

Heraclitus, a prominent pre-Socratic philosopher, also exhibited traces of Orphic influence in his philosophical musings. His concept of the “Logos” as the universal principle of order and change bears similarities to Orphic notions of a divine organizing force. Heraclitus’ emphasis on the ephemeral nature of reality and the cyclical nature of existence resonates with the Orphic belief in the soul’s journey through multiple reincarnations.

Philostratus presents the idea that when we examine the conflicts among the Gods depicted in the Iliad, we should bear in mind that the poet engaged in a philosophical approach influenced by Orphism. (35)

This perspective is supported by Plutarch, who explains that the earliest philosophers concealed their teachings through the use of fables and symbols, specifically citing the Orphic writings and Phrygian myths. He further argues that ancient natural science, both among the Greeks and foreigners, was largely veiled within these myths—a cryptic and mysterious theology that held a hidden and enigmatic meaning. Plutarch says evidence for this notion can be found in the Orphic poems as well as the treatises of the Egyptians and Phrygians. (36)

CONCLUSION:

The Orphic tradition and the mythical figure of Orpheus have left an indelible mark on Greek philosophy, permeating the works of renowned thinkers throughout history. Pythagoras, Plato, Empedocles, and Heraclitus are just a few examples of philosophers who integrated Orphic teachings into their philosophies.

These examples demonstrate the profound intertwining of myth and allegory in the tales surrounding Orpheus. They depict him as a figure who transcends the boundaries of mere mortal existence, embodying divine qualities and serving as a catalyst for societal and spiritual transformation.

The enduring fascination with Orpheus throughout history is a testament to the enduring power of these narratives and their impact on our understanding of this legendary figure.

Undoubtedly, Orpheus still holds a position of great significance among the prominent figures of ancient Greece and Crete. His influence and legacy have endured through the centuries, capturing the imagination and reverence of both ancient and more recent civilizations.

The Orphic teachings served as the foundation for many ancient initiatory cults centered around themes of death, rebirth, and the salvation of the soul, which provided spiritual guidance and enlightenment to its followers.

The influence of the Orphic Mysteries extended beyond the boundaries of Greece. The spread of Hellenistic culture and the subsequent rise of the Roman Empire facilitated the dissemination of Orphic ideas throughout the Mediterranean world.

SOURCES:

1. Orphism – The Oxford Classical Dictionary & Encyclopædia Britannica

2. Orpheus and Greek Religion by W. K. C. Guthrie, 1935

3. Taylor, Thomas. “The Fragments That Remain of the Lost Writings of Origen: Orphica.” (1825)

4. Diodorus Siculus – The Library of History Page 10

5. Otto Kern – Orphicorum Fragmenta

6. Pausanias. – Description of Greece, Book IX, Translated by W.H.S. Jones (1918)

7. Jung, Man and His Symbols, p. 142

8. Jung – Psychology and Religion: West and East Princeton University Press, 2014

9. Jung – Psychology and Alchemy

10. Jung – The Archetypes and the Collective Unconscious

11. Giuliano Di Bernardo – The Esoteric Foundation of Humanity

12. Albert Pike Morals and Dogma Chapter of Rose Croix: XVII. Knight of the East and West

13. Manly P. Hall – Newsletter March 15, 1937

14. Dr. Nicolas Laos –

15. Pindar, Pythian 4.176-177; Euripides, Alcestis 357-362

16. Pausanias’s Description of Greece: Translation – Page 481

17. Plato, “Laws,” Book VIII:

18. Pausanias’s Description of Greece – Volume 1 – Page 481b, ‎James George Frazer · 1898

19. Damáskios (Damascius; Gr. Δαμάσκιος) I.317.15 Ruelle; summarized from THE DERVENI PAPYRUS – Cosmology, Theology and Interpretation by Gábor Betegh, Cambridge University Press, 2004, pp. 143-144. (I.317.15 Ruelle)

20. Clement of Rome – https://www.ccel.org/ccel/schaff/anf02.vi.iv.v.xii.html

21. Dieterich, A. (1893). Eine Mithrasliturgie (Vol. 1). Leipzig: Dieterich’sche Verlagsbuchhandlung

22. Gold Tablets: Radcliffe G. Edmonds III, “Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets” (2004)

23. Derveni Papyrus: Richard Janko, “The Derveni Papyrus: Cosmology, Theology, and Interpretation” (2005)

24. Gûrob Papyrus: Alberto Bernabé, “Orphism and Christianity in Late Antiquity” (2010)

25. Olbian bone tablet: Fritz Graf, “Greek Mythology: An Introduction” (1993)

26. Taylor, Thomas. “The Fragments That Remain of the Lost Writings of Origen: Orphica.” (1825)

27. Socrates: The Man and His Thought by A. E. Taylor, 1933 (Chapter 2 pp. 50-52.)

28. Orpheus and Greek Religion by W. K. C. Guthrie, 1935. We are using the 1993 reprint by Princeton Univ. Press (Princeton, NJ USA), p 17

29. Diès, A. Leçons sur la philosophie de Platon. Paris: Société d’Edition “Les Belles Lettres. (1927)

30. Bernabé, A. Orphism and Christianity in Late Antiquity. Berlin: Walter de Gruyter (2011)

31. Reale, G. (1987). Pythagoras and the Early Pythagoreans

32. Plato Phaedrus 249

33. Plato Cratylus 400

34. Burkert, Walter. Ancient Mystery Cults. Harvard University Press (1987)

35. Philostratus’s Heroikos: Religion and Cultural Identity in the Third Century C.E.” Translated by Jennifer K. Berenson Maclean. Society of Biblical Literature (2004)

36. Plutarch, “Plutarch’s Morals: Ethical Essays.” Translated by William W. Goodwin. Little, Brown, and Company (1871)

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