In Italy in the 4th Century BC, a group of Pythagorean philosophers was traveling from Terrenum to Metapontum, as they often did during a change in seasons. Traveling with them was a Pythagorean woman, Taya, who was six months pregnant at the time. They were caught off guard when a band of soldiers of Dionysius, notoriously the tyrannical ruler of Syracuse, pursued the philosophers because they rejected his friendship and his induction into their Mysteries. Famously, the Pythagoreans came upon a field of beans and refused to cross it. At this point, the thugs of Dionysius set upon them with swords and slew them, save for Taya and her husband, Milas. When Dionysius captured them, Milas refused to answer the tyrant when he asked why they would not walk on the beans. Milas said, My companions indeed submitted to death in order that they might not tread upon beans, but I would rather tread on them than tell you the cause of

this dius was astonished but laughed, knowing Malus's pregnant wife would surely give up Pythagorean Secrets now that her husband had been taken away. And so he begins to torture Taya, asking her to reveal the secret of the beans and more. And we read, quote, the heroic woman, however, grinding her tongue with her teeth, bit it off and spit it at the Tyrant. By this gesture, Taya showed that although she might have been induced by pain to give up Pythagorean secrets, she now had no tongue with which to divulge them. Freemasons, in particular, will find this story to contain a significance as it relates to their initiations. After all, in the Virginia textbook of Freemasonry given to Masonic initiates, Pythagoras is himself considered an ancient brother. Although the tongue of Tima was never found or made to speak on the inner Arcanum of the Pythagorean School, the moral and spiritual philosophy of the right-and-way is given in the writings of many Pythagoreans in this

right-hand way is nowhere better simplified than in the image and verse of the Pythagorean why attributed to Maximinus. The Pythagorean letter two ways spread shows the two paths in which man's life is led. The right-hand track to Sacred virtue tends, though steep and rough at first; in rest, it ends. The other, broad and smooth, but from its crown on the rocks, the Traveler is tumbled down. He who to Virtue by harsh toils aspires, subduing pains, worth, and Renown requires. But who seeks slothful luxury and flies the labor of great acts, Dishonored dies. Pythagoras was born in the 6th Century BC to an engraver of fine gyms. By early accounts, his father built a temple to Apollo after returning to se from a bountiful sea Voyage to Syria, and he ensured his son's education by having him study under Creophilus and a certain Syrian Ferides and others. It was asserted that young Pythagoras was the

spawn of a Divinity due to his engaging aspect and manner of speaking. Bailey, one of the seven wise men of antiquity, also saw that Pythagoras was distinguished from his contemporaries. When Pythagoras was 18 years old, he was encouraged by theese to travel to Egypt, specifically to the priests of Memphis and Zeus. By now, Pythagoras abstained from wine and meat and harbored an aesthetic way of life. On the way to Egypt, he was initiated into the Phoenician mystery Cults and therefore the high spiritual teachings of Biblos and Ty. These he understood to have been derived from Egypt, and in Egypt, he is said to have spent 22 years absorbing the wisdom of every Temple and diligently throwing himself to the teachings of the celebrated Egyptian philosophers. Here, he passed his time in the sanctuaries of the Gods, studying astronomy and geometry, and attending the sacred rituals. He is said to have read from the secret monuments inscribed by the Egyptian Hermes and that he came to

Babylon and learned from the Magi. After being captured by the soldiers of cises in Babylon, he studies music, arithmetic, and other sciences. Some legends have us believe that he traveled into India and studied with the brahans. He was attributed with many miracles and psychic abilities, and history remembers him as the first man to ever call himself a philosopher. When Pythagoras returned to Greece at around the age of 56, he gathered a cult following, a school of devotees. This school, tied by both physical lineage and ideologies, lasted long after Pythagoras's life. Now, for this Ode to the Pythagorean school, let us turn to the teachings of his pupils, those abandoned sages of the Pythagorean tradition. Among the first Pythagoreans, the larger body of his followers were composed of the heers. For these students, lectures were given that posed some of the following questions and prescriptive answers: What is the most just thing to sacrifice? What is the wisest thing?

number the next wisest is the naming power. This naming power could very well allude to the God Hermes, who Plato also presents as the presiding god of the naming power in his dialogue, the Cratylus. What is the wisest human thing? Medicine. What is the most beautiful? Harmony. What is the most powerful? Mental decision. What is the most excellent? Felicity. What is the most unquestioned proposition? That all men are depraved. And as we read from Iamus, the Syrian biographer of Pythagoras's life, quote, That is why Pythagoras was said to have praised the Salaman poet Hippodamus for singing, 'Tell, O ye gods, The Source from whence he came, and ye, O men, how evil ye became.' There are over 70 Pythagorean maxims given to us by Hier of Alexandria, a Greek Neoplatonist of the 5th century AD. These maxims are gomic utterances which, as the philosopher Iamus tells us, were quote, not composed in popular or

vulgar diction or in a manner usual to all other writers so as to be immediately understood but in a way not easily apprehended by readers. This makes it so the maxims often sound ridiculous so that those who are deprived of their in explanation will dismiss them out of hand thus not to cast Pearls Before Swine. And it is this understanding of the double meanings behind many myths and tales of the ancient world that is lost on so many of antiquity's arduous critics. Here are many of those maxims which I will for the most part accompany with their traditional explanations from the Guri translation and make additional commentary. Sit not down on The Bushel. This Max reinforces the Pythagorean's view on an idle life telling us not to loaf on the job. Once we have crossed a certain threshold of reason and experience we know when we are being idle, slaven, and deviating from the work we ought to do. Tear not to Pieces the crown. Do not be a joy killer when there is joy and

positivity in the air, and that joy comes from virtuous acts and not those of vice, scorn, or malignancy. Then this excitement should not be shut down on account of any presumed knowledge. If you are unable to match the joy of another, do not reduce their happiness in a selfish act to bring them down to your level. Eat not the heart, do not grieve over much. It is given to us to be encompassed in a purposeful and meaningful communion with nature, and while we face many toils and losses, we can calculate the harm of grieving too far as a deficit compared to approaching our struggles from a place of optimism and fortitude. Do not poke the fire with a sword, do not further inflame the quarrelsome. Generally, quarrelsome persons should be avoided, and we learned quickly that to provoke them into a drawn-out conflict exhausts both parties and results in little gains for either side. Whereas silence in the face of a provocator is often a jarring weapon in our arsenal that expels none of our

energy having arrived at the Frontiers turn not back. That is to say, do not wish to live over your life. We can waste years regretting or chasing the nostalgia of what we determine to be a better time of life. This will carry us no further toward our purpose. Go not by the public way. Philosophers recognized early on that to follow the religion or the lifestyle of the masses was to take on burdens and pain, pains that were not your own and not worth struggling through anyway. If the end of a means is not worthy from the start, refuse the means out of hand. Wear not the image of God on your ring. That is to say, profane not the name of God. There are millions of people who flash and flaunt their emblems of divinity and religion while at the same time taking no pains to actually live in a way that corresponds to a Divine Harmony. Iamus interprets this maxim by saying, philosophize and before everything consider the gods, is having an incorporeal substance for this is the

most principal root of the Pythagorean dogmas from which nearly all of them are suspended and by which they are strengthened even to the end. Do not therefore think that the gods use such forms as are corporeal or that they are received by a material subject and by body as a material bond like other animals. Do not unload people but load them up, that is to say, encourage not idleness but virtue. If someone comes to you with a purpose grounded in virtue, it is an evil to limit them or project what is our own self-created limitations onto their purpose. And if we encourage others to chill, lounge, and decay in a lifestyle of inactivity, we are not aiding them, for inactivity incurs a debt that we must pay for in either physical or mental decay. This is the womb of guilt, which by many measures is actually the opposite of love itself. Do not easily shake hands with a man, make no ill-considered friendships. One of my personal disappointments and lessons in life came

from having impulsively shaken hands with a few individuals I knew to be snakes and scammers, liars and cheats. I did this without forethought in order to create a sense of a middle ground where some peace or reconciliation could be achieved. It was never achieved, and sometimes that slime inside my hand could still be felt years after the shaking. Leave not the least mark of the pot on the ashes that is after reconciliation. Forget the disagreement with petty arguments and entanglements, especially with genuine friends and family. If it is settled, then it does no one a service to resurface the old wounds. If you are found to do this excessively, why should anyone trust you when it appears that old arguments have been settled? This behavior is an obstacle to growth. We are not a narrow ring that seeks freedom; we avoid slavery. How many of us bind ourselves to the narrow confinements of jobs, behaviors, social circles, and tendencies we have no positive affection for? Although we might be able to suffer through this for a time, it is not tough.

or a sign of fortitude to do so but rather arises out of a weakness, whether in society or the individual. Feed not the animals that have crooked claws. That is to your family. Admit no thief or traitor. And at last, we have one of the most famous maxims of the Pythagorean School: abstain from Beans. The explanation of this Maxim is sometimes to avoid food causing flatulence, but with everything in pythagoreanism that looks simple on the surface, there is often an array of meanings. Beans, in this way, becomes a symbol of material possessions as well, items that when possessed or eaten, if you will, Bubble Up and cause protracted discomfort. This goes for purchasing too opulent a lifestyle while not possessing the actual means of making that lifestyle sustainable. How many of us are captivated by the gloss of modern materialism that we often participate in its flash to the immediate detriment of our finances? Do not urinate against the Sun. That is, be modest and do not casually insult or take for granted the aspects

of life that are superior, mystical, and divine. A loose tongue on religious matters, one that scorns and laughs and clowns about the great things of the world, is often the most pathetic, lascivious creature dressed up, however fashionably, in the accepted garments of the time, but in private concealing no virtue at all, but a preoccupation of the self over all else, a glutton of the spirit, and an eater and scorner of the light. Quit not your post without your general's order. This is a warning against suicide. We all have our circumstances and our limitations, but it is for us to decide and discover what our purpose, our highest calling, is. This can be as grand as changing the world for the better or as simple and heroic as raising a healthy family. No matter the purpose, it should be pursued and hunted at all costs. Suicide, in this respect, represents the severing of an individual with his higher calling and thus an immediate immersion back into the source where it might start again or move on. Avoid the two-edged sword. This warns

us against conversing with slanderers and gossips. While it is understandable to vent some level of reservations about people you may be at odds with, this kind of chatter can quickly catch us in its nets and cut off our own head in the process. Because where we engage in slander with another, we are usually admitting we can slander them as well. Pick not up what has fallen from the table. This invokes the virtue of charity and teaches us to always leave something for others, always set aside what we have earned through our labor for the benefit of another. Sit down when you worship. This tells us to never worship in a hurry, never rush through a prayer or a dinner blessing as if it were nothing more sacred than a household chore. Put on your right shoe first and wash your left foot first. To the Pythagoreans, the right-hand path was that way that pressed on through life in pursuit and acceptance of virtue, for the right foot forward was to step on in an active life.

not one of ease and pleasure, and in washing the left foot much as the left hand, we are cleansing ourselves of the residue of whatever desires have clung to us like a vampiric leech, extracting energy otherwise spent on our highest calling. Give way to A Flock that goes by that is oppose not the multitude. While we should not go the public way, this teaches us not to ruin ourselves by throwing our brains and bodies up against that stubborn wall of the masses that carries on living how they will, no matter what warnings or punishments are sent their way. We like to say history repeats itself, but really it's humans who repeat past behavior, regardless of the difference in time, place, or language. Kill not the serpent that chances to fall within your walls, that is, harm no enemy who becomes your guest. This teaches us that violence, even towards our enemy, is not the proper response. To be civil with those who we disagree with is entirely within the capacity of a reasonable and healthy person. Feed not yourself with your left

hand this means we should never take gains out of thievery or deceit or feed ourselves at the cost of starving another. Sleep not on the grave or live not in idleness on the parents' inherited estates. And lastly, threaten not the stars. This teaches us not to be angry with our superiors on account of jealousy or envy. Anger in itself is not a vessel to solve any problem or disagreement we may have with a superior. The neoplatonic and Pythagorean philosopher Iamus, who wrote a long biography of Pythagoras, acknowledges that many Pythagoreans were unknown and anonymous, but he names at least 218 among the known and celebrated. Iamus also emphasizes 17 Pythagorean women TOA among them. And dius writes, quote, Approach ye genuine philosophic few. The Pythag life belongs to you, but far, far off ye vulgar herd profane, for wisdom's voice is heard by you in vain and you mind's lowest link and darksome end good rulers, customs, laws alone can

mend. Now let us visit some selected fragments of our Pythagoreans, beginning with Idamis the Thurian, who in his treatise on Felicity demonstrates his belief that harmony in society could be achieved through individuals learning the variety or the scarcity of disciplines it would seem Nature has destined them to partake in. He believed at a universal level that the whole existed prior to its parts, that the sum of all parts was the first object. He said, quote, For the orderly distribution of the whole, nature of things methodically arranges each particular, and the orderly distribution of particulars gives completion to the whole of things and to the universe. But this follows from the whole being naturally prior to the part and not the part to the whole. For if the world was not, neither the sun nor the moon would exist, nor the planets nor the fixed stars. But the world existing, each of these also exists. This passage brings to mind the mystery still clinging to evolutionary theory without scientific explanation. I mean to say that when looking at any organic

life form. In order for entire biological systems to function properly, they rely usually on the specific roles of parts, sensory organs, complex proteins, and so on. If we eliminate one vital part of the system, the entire system ceases to be. Then is how Nature has developed entire complex systems according to gradual Evolution. If the unique parts of the system had to exist in Harmony in order for the system to ever function. The Pythagorean Urus in his Trey concerning human life writes, quote, The perfect life of man falls short indeed of the life of God because it is not self-perfect. For neither is God in want of external causes since being naturally good and happy he is perfect from himself nor any irrational animal. For brutes being destitute of reason they are also destitute of the Sciences pertaining to actions. But the nature of man partly consists of his own proper deliberate choice and partly is in want of the assistance derived from Divinity. In the Pythagorean tradition it was not proper to sacrifice animals to

God, being that God is self-perfect and in want of nothing, requiring nothing but his own Eternal and unbreakable Union. The individual with virtue and reason could be aided from Divinity in part and aided from his own being, whereas the irrational, profane, and ignorant man had unwittingly cast a fog over his Divine Aid and relied exclusively on himself to meet the challenges of life. Hip Parcus, in his treatise on Tranquility, explains that the diseases of the Soul are worse than those of the body and that those who count their material blessings to be greater than they actually are are at risk of leading a miserable life. He says, but this takes place in the loss of riches or the death of friends or children or in the privation of certain other things which are conceived by them to be the most honorable possessions. Afterwards, weeping and lamenting, they assert of themselves that they alone are most unfortunate and miserable, not remembering that these things have happened and even now happen to

many others, nor are they able to understand the life of those that are now in existence, and of those that have lived in former times, nor to see in what great calamities and waves of evil many of the present time are, and of the past have been involved. This selection brings to mind the Pythagorean reminder not to get worked up about funerals. Today in society, we lament and dramatize perhaps more than necessary about funerals, putting on at times a display that would reinforce the idea of Eternal death rather than rejoicing in the celebration of a new life. Aritus was a Pythagorean of Tum who was said to have saved Plato's Life by writing a letter to a certain Tyrant, Dianus. Aritus was a general who is said to have never lost to battle, and Plato and Aritus would appear to have exchanged many valuable letters and treatises. Aritus gave a very accurate definition of time, saying, It is the number of movement, or in general the

interval of the nature of all. Arius gave praise to men whose minds could rush forth and encompass the purposes of disparate things while simultaneously recognizing their single subsistence in the principle of the one God. He who is capable of analyzing all the species and to trace and group them by an inverse operation into one single principle, he seems to me the wisest and the closest to the truth. Man was generated and constituted for the purpose of contemplating the reason of the whole of nature and in order that being himself the work of wisdom, he might survey the wisdom of the things which exist. The Ages and his Treatise on the virtues determines that intellect is the highest seat in the body and is capable of investigating the truth of real beings. He says, For the knowledge of things divine and most honorable is the principle cause and rule of human blessedness. Metopus in his Treatise concerning virtue explains that a virtue of a thing is reached when it has arrived to the summit of its

Perfection, he says, the virtue of man is the perfection of the nature of man. Thus, the virtue of the eyes is acuteness of vision; the virtue of the ears also is acuteness of hearing; thus too, the virtue of the feet is swiftest. Crito, the Pythagorean, writes on prudence, saying that with intellect and deliberate choice, one could come to behold the true nature of God. Quote: God fashioned man in such a way as to render it manifest that he is not, through the want of power or of deliberate choice, incapable of being impelled to what is beautiful in conduct. On this account also, he has made him tend to heaven, gave him an intellective power, and implanted in him a site called intellect, which is capable of beholding God. For it is not possible, without God, to discover that which is best and most beautiful. Accompanying the Pythagorean stack of writings and fragments are various ethical sentences given as practical prescriptive guidelines to life. One is: Do not even think of doing what ought not to be done.

pythagoreans, the power and virtue of the mind could be hampered even by thoughts that do not align to harmony and moral purpose. Another sentence is, It is difficult to walk at one and the same time in many paths of life. It is not given to all to know the secrets of the Kingdom of Heaven, as Jesus teaches us. As well, it is not given to all to be able to walk every course of life they may wish, but it is a sign of one who deeply understands his purpose to pursue only that which rings with his highest calling. And while at times we have to return to the mundane affairs in order to provide, we ought not to linger where we are being deterred and destroyed. How many of us have told each other, We wish we could do this, we wish we were not at this job or associated with these energy-sucking individuals, and yet we never step off that path but pursue it to its destructive end, ignoring that inner calling that always told us or in instinct had been right.

from the beginning, another Maxim is neither is it possible to conceal fire in a garment nor a base deviation from rectitude. In Time, the bill will always come due one way or another, a balance will be struck in accordance with our thoughts, words, and actions. You may notice how monotheistic the Pythagoreans were, being that they were philosophically inclined to ruminate about the one God, though they occasionally praised certain poets and fables, and they worshiped the Gods. In regards to genuine theological and moral concerns, their writings have much more to do with a universe encompassed by a singular God rather than the polytheistic or pantheistic religions of the Greeks, Romans, Egyptians, and Babylonians. They would have been familiar with the various passages quoted here, while not the esoteric doctrine of Pythagoreans, deserve much more meditation and often contain an inner esoteric layer not readily available at first glance. For most of us, it is easy to get lost in the mathematical and geometrical teachings of the Pythagoreans, but to put

to practice the philosophy they wrote in simple language is often the most difficult and yet would be the most rewarding benefit we could hope for in reading back what they shared with the world. And for modern Freemasons, especially those young men looking to the past to find large friendly teachings, there are few better places to look than to those fragments of Pythagoreans. To finish then, let us summarize with a passage delivered by Iamus, derived from Heraclides Ponticus, pertaining to Pythagoras and his view of those who walk the right-hand path and those who stray. Quote: Pythagoras is said to have been the first to call himself a philosopher, a word which had not been an appellation but a description. He likened the entrance of men into the present life to the progression of a crowd to some public spectacle. They assemble men of all descriptions and views. One hastens to sell his wares for money and gain; another exhibits his bodily strength for renown; but the most

liberal assemble to observe the landscape, the beautiful works of art, the specimens of Valor in the customary literary Productions. So also in the present life, men of manifold Pursuits are assembled. Some are incensed by the desire of riches and luxury, others by the love of power and Dominion, or by Insane ambition for Glory. But the purest and most genuine character is that of the man who devotes himself to the contemplation of the most beautiful things, and he may properly be called a [Music] philosopher [Music].

The Righthand Way | Fragments of Pythagorean Philosophy

The Righthand Way | Fragments of Pythagorean Philosophy