Print Friendly, PDF & Email

The lineage of the Asopos illustrates the purification of the deep layers of the vital achieved successively by Aeacus, Peleus and Achilles.The other major lineages involved in the Trojan War include: the Tantalum lineage, the Trojan royal lineage, the Spartan lineage, the Maia lineage and the Deion lineage.

Peleus wrestling Thetis (who shapeshifts in fire and big cat), between Chiron and a Nereid.

Peleus wrestling Thetis (who shapeshifts in fire and big cat), between Chiron and a Nereid. – Staatliche Antikensammlungen

To fully understand this web page, it is recommended to follow the progression given in the tab Greek myths interpretation. This progression follows the spiritual journey.
The method to navigate in the site is given in the Home tab.

See Family tree 25

Although Apollodorus suggests other ancestries (Zeus and Poseidon), he first cites Oceanos as father of the river god Asopos, who like all other rivers, is a symbol of energy-consciousness striving for evolution.
The name Asopos, as that of his wife Metope, exists in relation with ‘vision’ (Οψ). It means ‘the marshy’, or ‘he who beholds sludge’. In this one could therefore see an indication of the yogic work plunging into the murky depths of the subconscient and the inconscient.
We have already come across some of the twenty daughters of Asopos, each of which represents an important movement of Yoga.
– Antiope, ‘a reversal or reorientation of consciousness’, who marks the entry into the process of purification. According to Homer she bore by a union with Zeus two sons named Amphion and Zethos who would become the founders of Thebes, the city in which is incarnated the process of purification and liberation. (However, in the earlier study of these two heroes we have also considered another genealogical progression through Nycteus).
– Thebe, ‘the process of incarnation of the inner consciousness’. She entered into a union with Zeus and had the city of Thebes named after her.
– Ismene, ‘personal will’, who united with Argos ‘the luminous’, symbol of the seeker of truth.
– Harpina, ‘a powerful evolution of the reversals of equilibrium’. She entered into a union with the god Ares, and by him bore Oenomaus, ‘he who truly desires divine intoxication’, and became the father of Hippodamia, ‘the mastery of vital energies’ (it has been previously discussed that other genealogical origins have been given for Oenomaus).
– Salamis, ‘a drive towards consecration’. She entered into a union with Poseidon, the god who rules over the subconscient, and by him bore Cychreus, ‘the opening of consciousness to the right movement of accomplishment’, who later fathered Chariclo, ‘a joy of great renown’. The latter entered into a union with the great physician Chiron, ‘he who handles energies in the appropriate manner (through his hands)’, and to whom were entrusted a number of the great heroes in their youth including Achilles.
– And the most important of all, Aegina, ‘the need for evolution’. Zeus abducted her to lead her to Oenone, ‘the structure for the evolution of joy’. It was Sisyphus, ‘intellect’, who revealed to Asopos the identity of the abductor. The river god strove to impede a union between his daughter and Zeus, but the latter halted his pursuit with a bolt of lightning.
This abduction perpetrated against the father’s will shows reticence on the part of the seeker who ‘beholds the deep human marsh or mire’ to commit himself further to the path of descent (he resists Zeus’ union to Aegina). The intellect supports this refusal (Sisyphus denounces Zeus and informs Asopos).
This abduction suggests a change in the direction of the yogic progress; the supraconscient brings its support to the ‘need for evolution’ to lead it towards ‘a structure meant for the evolution of joy’.

In continuing the story of Aeacus, son of Aegina and Zeus, one must bear in mind the union of Aegina with Actor ‘the guide’, or ‘the right movement of the opening of consciousness towards the spirit’.
The latter is either a son of Deion, ‘the union in consciousness’ (the son of Aeolus who we have discussed last), or a son of Myrmidon ‘the ant’ and Pisidice, ‘she who searches for the right mode of action’. He therefore represents the will to find what is right in the insignificant movements of daily life up to the deepest level of consciousness (at the level of the ant).
From Actor and Aegina was born Menoetius, ‘he who remains in the spirit’, who himself engendered Patroclus, ‘the glorious ancestors’, which is to say the past realisations to which the seeker clings so as not to carry on his yogic work beyond the liberation in spirit. This reversal took place during the Trojan War when Patroclus was slain by Hector, indicating the time when the seeker ceases to ‘remain in the spirit alone’, and most importantly ceases to ‘cling to the realisations of the past’.


Aeacus, ‘the opening of consciousness’, was a son of Zeus and Aegina, and therefore embodies a new impulse given by the supraconscient to the ‘need for evolution’. If we take into consideration that the name Aeacus is formed from the base Αια, an alternative form of the name Gaia, Earth (symbolic of matter or body), this name would therefore express an ‘opening of corporeal consciousness’.
The name alone would then evoke a major reversal in the yogic work, which did not till that point consider a transformation of the body to be possible. All the same, a definite reversal cannot yet occur for the vital and mental liberation has not yet been fully accomplished (this stage is marked by the deaths of Hector and Achilles).

According to a text attributed to Pindar, upon reaching adulthood Aeacus found himself alone on an island and was overcome by loneliness. Zeus then transformed all the ants on the island into men and women, creating the Myrmidon people. This story points to a new level of attention brought to the most minute movements of consciousness and a purification up to the deepest levels of consciousness under the impulse of the supraconscient (ants clean up to the bones).

Aeacus was ‘the most pious amongst all Greeks’, as well as ‘the most able both in combat and in counsel’. Pindar adds that he was arbiter and judge over the disputes of the gods, and some later authors even affirm that in Hades his place was by the side of Minos and Rhadamanthys.
Aeacus therefore symbolises the most advanced seekers within the three forms of yoga, that of Devotion (for Aeacus was the most pious), that of Knowledge (the most able in counsel), and that of Work (the most able in combat).
According to Pindar he even represents a seeker who has established himself in the overmind and is able to discern within himself and handle the conflicts of forces active in the overmind (Aeacus is as an equal of the gods and arbiters their disputes). It must in fact be remembered that while being a very high one the plane of the overmind still participates in duality and is not yet at the level of Unity of the supramental.

Along with Apollo and Poseidon Aeacus participated in the erection of the walls of Troy. Apollo witnessed three snakes striving to reach the top of the walls and saw the first two fail to do so, which led him to predict that the city would be seized from the side built by Aeacus, and possibly even by one among his own descendants.
Pindar states that neither the psychic light nor the work on the subconscient can on their own bring about a reversal or reorientation (symbolised by the failed attempts of the first two snakes). It is the work on the three paths of yoga in view of an opening towards ‘a new corporeal consciousness’ which brings about a reorientation of the yogic work (the city is predicted to fall on the side built by Aeacus).
But upon its awakening this new consciousness working through the triple path (an integral yoga) first of all contributes to the establishment of a protective layer to allow the spiritualisation of consciousness. It is this protection which will first fall through the action of one of Aeacus’ first descendants, which is to say under the effects of this triple yoga of Work, Devotion and Knowledge. In other words, the consolidation of the Trojan error by the first steps in this new opening of (corporeal) consciousness cannot be avoided. And it is in the body and through an integral yoga that the reversal will be carried out.

Aeacus, ‘an opening of (corporeal) consciousness’, entered into a first union with Endeis ‘the inner fire’, daughter of Chiron ‘the concentration of consciousness which evolves in a true manner’ and of Chariclo, ‘a joy of great renown’.
From this union were born two sons, Peleus, ‘he who lives in sludge’ (who plunges into the depths of humanness), and Telamon, ‘the resistant or enduring’. (Here we follow the version recounted by Pindar.)
This first union announces the seeker’s descent into the silt of the subconscient, and warns that a great endurance will be necessary to carry out this new yoga.

From a second union with Psamathe, ‘sand’, daughter of Nereus the old man of the sea, (with N+Ρ signifying ‘the evolution of the true movement’), Aeacus engendered Phocus, ‘the seal’. Nereus symbolises the first impulses of life emerging from matter. Psamathe can be understood as an ‘inner sand’, which is to say ‘a clean soil’ of ‘true movements’ in contrast to the muddy silt in which plunges the seeker (Peleus). Phocus ‘the seal’ therefore symbolises a capacity for adaptation and transformation, suppleness and the appropriate work of consciousness which descends into the vital for a work transformation irrespective of the challenges.

Phocus incited the jealousy of his brothers, either because of his greater skill in the games or because he was Aeacus’ favourite. And so Peleus and Telamon, or in some accounts only one of them, plotted for Phocus’ death and following his murder were banished by their father in punishment for their crime. Telamon sought refuge in Salamis and Peleus in Phthia at the court of Eurytion who absolved him of the act of murder.

This adaptability gives better results in the yogic process than endurance or a work on the depths (Phocus is more skilled in the games than either Peleus or Telamon), and naturally holds a place in the continuation of the new opening of consciousness (he is Aeacus’ favourite).
But the seeker can most probably not understand this fact, for even if it has proved its worth, this adaptability in lightness cannot yet be fully accepted by the seeker who is still attached to his old yogic schemas (Peleus and Telamon are jealous). The realisations which will later on emerge from this need for ‘suppleness’ embodied by the descendants of Phocus do not yet have their rightful place for the Trojan War has not yet occurred. This is why Peleus was absolved of the murder.
However Pindar, (Nemean Odes V. 6-12), does not seem to support this interpretation, for he states that he cannot find justifications for this crime.)

Phocus and his sons

With the children of Phocus we anticipate very much on the latest developments in yoga. However a word must be said about this here, for this lineage will not be discussed again.
The descendance of Phocus is an expression of one of the greatest discoveries made by the Mother in her yogic work; the power of the mantra to infuse corporeal matter with a new consciousness. The depressive and indefinitely repetitive mental of the cells is substituted by a mantra that carry a true energy and a joyful hope of transformation by the gift of self.

Phocus, ‘adaptability’, entered into a union with Asterodeia, ‘the path of light which manifests itself in a multitude of starry sparks’, with who he fathered two sons, Pano