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The lineages involved in the Trojan War include: the Tantalum lineage, the Trojan royal lineage, the Spartan lineage, the Maia lineage, the Deion lineage and the Asopos lineage. The Trojan royal lineage (Electra lineage) studied here symbolizes access to the illumined mind and its stabilization in the context of the search for the divine in the heights of the spirit and the separation spirit/matter. It includes in particular Tros, Ilos, Ganymedes, Laomedon, Priam, Paris and Hector.

Ganymede holding a hoop and a cock,

Ganymede holding a hoop – Louvre Museum 

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.
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The leaders opposing the Achaean troops at Troy belong to the royal Trojan lineage, which itself forms part of the greater lineage of the Pleiad Electra. Electra has been associated with the plane of the illumined mind, situated directly above the higher mind to which some ancient authors connected the lineage of Atreides by the ascendants of Hippodamia.

See Family tree 16

If this association is correct then the Trojans represent the vastest or most integrative space that can be established on the mental plane at this particular stage of yoga, at least during this period of ancient Greek history. It is for this reason that the war took place in Troy on the coast of Anatolia and at the easternmost limits of the Greek empire, which is to say at the limits of personal yoga. Lands even further to the east are mentioned in the myths, such as Colchis or the land of the Amazons, but there are only few instances.

The Trojan War was therefore a civil conflict rather than a war of the Greeks against a foreign people. On one side of the conflict were the Achaeans, ‘they who through concentration strive towards the purification and liberation of the being’ (sometimes also known as the Danaeans, ‘they who strive for union’, or the Argeans, ‘they who strive towards the goal of purity and light’). They were led by the aspiration of a ‘unified intelligent will’ (Agamemnon). On the other side were the Trojans, ‘they who strive for the right development on the plane of the spirit’, also known as the Dardanians, ‘they who strive towards union in the separation of spirit and matter’ (descendants of Tros and his grandfather Dardanos).
In this inner struggle for the conquest of the Truth of evolution (Helen), two parts of the seeker will fight each other:
On the one hand the will of incarnating the Divine in man, which is to say a refusal to separate the world of the Spirit and that of Matter, associated with the will for transformation to achieve an integral divinity of man;
And on the other hand the will of the ‘liberated seeker’ to maintain himself within the peace and joy of the Self, no longer relating to the action of this world. This attitude is uninterested by the transformation of the outer being, perhaps because it considered it to be an impossible task beyond a certain threshold of mastery.
In fact, Sri Aurobindo writes that ‘self-knowledge, the absence of desire, impersonality, beatitude and freedom in relation to the modes of Nature, when withdrawn into themselves, absorbed into themselves and inactive, have no need for equality, for they do not have awareness of things that bring about the opposition of equality and inequality’. (Essays on the Gita, The Divine Teacher).


The founder of the lineage is Dardanos, thought to be the son of Zeus and the Pleiad Electra, symbols of the illumined mind. His name is built in the form X+RX, like that of Tartarus. It could therefore indicate both a union and its opposite. In this work, it is interpreted as a union in spirit in the separation of spirit and matter.

Dardanos fled Samothrace to escape the pain of the death of his brother Iasion, struck dead by lightning for having had the presumption of desiring Demeter. He sought refuge with the king of Phrygia, Teucer (Teukros), who was wed to Idaia. This king was the son of the river god Scamander, the river of the Trojan plane known by the gods as the river Xanthos. He gave Dardanos half his kingdom as well as the hand of his daughter Batia in marriage, who was sometimes also known as Arisbe.
According to some sources Dardanos, following the counsel of Apollo, founded on the slopes of Mount Ida a city which was named Dardania as his namesake (this city must be distinguished from Troy, which would be built on the plain). He then inherited the kingdom upon Teucer’s death, and fathered Ilos and Erichtonios.

The seeker who represents the symbolic opening of this lineage inherits the initiations granted by Samothrace, ‘a high asceticism’, for Dardanos was originated from this land. He is obliged to resume his journey when the supraconscient puts an end to the part of himself which assumes that it has completed the yogic process (Dardanos leaves Samothrace when his brother is struck to death by the lightning of Zeus for having desired a union with Demeter). Reaching a state which grants ‘the power of healing’, if this is in fact the significance of the name Iasion, does not in any way constitute an ultimate realisation of the union to which leads Demeter, ‘the mother of union’. It must also be remembered that except for a few rare exceptions mortals were not to enter into unions with goddesses.
It would seem that the initiations given in Samothrace, which were open to all, constituted a prerequisite to those of Eleusis, where took place the mysteries of Demeter and Persephone. Thus, even at the beginning of the lineage there existed a lack of ‘knowledge’ of the true path of evolution, foreshadowing Laomedon’s refusal to honour his commitments in the Trojan War.

The seeker then leaves behind the ancient forms of asceticism and turns towards a work on ‘the right opening of consciousness to the height of the spirit’ to achieve union (Dardanos sought refuge by the side of king Teucer, who was wed to Idaia. The Teucer referred to here is to be distinguished from Teucer the son of Telamon and brother of Ajax). Teucer was the king of Phrygia ‘the burning’, symbolising the inner fire (Agni).
This new search is supported by the ‘energy current’ which supports the widening of consciousness through separation, the river Scamander. From the perspective of the lower mind it is a force which allows man to open his consciousness on the left side, the side of separation, directing the aspiration towards the heights of the spirit. But in its totality and beheld from the overmind this river, known by the gods as Xanthos or the ‘golden-yellow’ river, symbolises a current of energy-consciousness which leads the inner being in the direction of identifying with the nature and the power of being of the Supreme (Ξ).
According to Sri Aurobindo, this light is that of the overmind illuminating the higher planes (the overmind, the intuitive mind and the illumined mind), and becoming in each plane the highest light of truth possible. When it is of a reddish-gold colour it is indicative of the same light of Truth reaching the physical level.
The seeker therefore chooses to pursue the process of ascension till the point that is ‘accessible to consciousness’ (the name Batia, spouse of Dardanos, is evocative of the point ’till which consciousness can reach’). For this reason it establishes the foundations of his quest on what leads towards the heights of union (he builds the foundations of the city on the slopes of Mount Ida).
Although both of these mountains are symbols of unions in the spirit there are distinguishing factors between the Mount Ida of Crete, the birth-place of Zeus, and the Phrygian Mount Ida of Troade. The first reflects the first manifestation of the overmind in man, while the second reflects a completion of the union in spirit with the Divine.

Dardanos engendered Erichtonios, ‘he who strives for a powerful incarnation’, or the basis of liberation. There is also mention of a homonymous Ilos, ‘free consciousness’, but he was said to have died without leaving any descendants behind. The renowned Ilos was the son of Tros and grandson of Dardanos.


Erichtonios was said to be the wealthiest of mortals.
Amongst his many possessions could be counted three thousand proud mares and bounding fillies, which Boreas, the North Wind, once fell in love with as he beheld them grazing. Taking the form of a blue-maned stallion he fathered twelve fillies which galloped over the wheat crops without bending a single stalk and playfully over the wide back of the ocean and the waves breaking on the reefs.
Erichtonios fathered a son named Tros.

Erichtonios, ‘he who plunges deeply beneath the earth’i or into the unconscious, represents a work in the corporeal vital inconscient, a descent allowed by a more or less stabilised access to the illumined mind. At this point the seeker has then developed numerous powers in the domain of vital force, for Erichtonios ‘was the wealthiest of men, and owned three thousand mares with their fillies’, symbols of a great number of ‘powers’ or capacities.
The horse holds a special place for the Trojans who worshipped it in an almost cult-like fashion to the point of allowing an effigy of it to penetrate into their city (the Trojan horse). Previously discussed in regards to the Centaurs, the mares of Diomede and other examples, the symbolism of the horse is linked in a general way to power, force and strength, and often more specifically to vital power.

This powerful capacity for incarnation or individuation generates the greatest number of realisations, forces or capacities (Erichtonios was the wealthiest of mortals and owned three-thousand mares).
A work of mastery applied to these vital potentialities allows the revelation of powerful, light and able forces which do not disturb yogic growth or are not ruffled by the perturbations and nodes of the vital (the bounding fillies engendered by Boreas do not bend a single wheat stalk beneath their hooves and move effortlessly above the breaking waves).
Boreas is the North Wind, symbolic of yogic asceticism. Sri Aurobindo reminds us that while powers and forces must not be sought after, the seeker must also not systematically refuse them when they manifest themselves. Sri Aurobindo’s Journal of Yoga describes all the accomplishments which can be linked to this stage.

This highest level of realisation is possible through an asceticism of which the inspiration originates in the heights of the mind (Boreas had taken the form of a stallion with a blue mane), the blue mane of the stallion indicating the power of the overmind.
The word used to describe this is κυανοχαιτη, ‘of the dark blue mane’, and it is perhaps possible to draw a parallel here with the light of the Supreme Krishna, whose name translates into ‘dark blue’. A special blue is also the colour of Sri Aurobindo’s aura.
Unlike in other contemporary studies, in this work we will differentiate between the horses of Erichtonios and those gifted by Zeus to Tros in exchange for Ganymedes (see below).

Tros and his sons Ilos, Ganymedes and Assaracus

Erichtonios, wed to Astyoche the daughter of the river god Simois, fathered a son named Tros.
The latter fathered three sons in his turn, whom Homer describes as ‘perfect’. These were Ilos, Assaracus et Ganymedes.

Erichtonios, ‘he who plunges deeply into the earth’ (into the inconscient), enters into a union with Astyoche, ‘the concentration of the capacities of the being’, who bears him a son, Tros.
The seeker goes forward on the path of incarnation or individuation through a gat