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Crios united to Eurybia. This couple is an expression of the forces which support the divine movement of return towards the origin (ΚΡ+Ι). In his descendants are the four great winds, Boreas, Notus, Zephyrus and Eurus as well as the goddess Hecate.

See Family tree 6

Hecate holding two torches and dancing in front of an altar

Hecate holding two torches and dancing in front of an altar – British Museum

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Here the spouse of the Titan is not one of his sisters, a Titanide, but rather a daughter of Pontos (Life) named Eurybia, ‘a vast force’ representing the highest plane of the vital’. There are therefore grounds to conclude that this union is temporary and works towards the dynamisation of the movement of return. When these forces, charged with the task of reconnecting the totality of our being to its divine source will have achieved their goal successively through the planes of the mind and the vital, Crius will find his legitimate spouse, probably the Titanide Themis, ‘Divine law’.

This couple bore three sons, Astraeus, Perses and Pallas (see diagram 6).

The first, Astraeus the ‘starry’, was, through his union with the goddess Eos “who brings the New”, at the origin of the ‘divine lights’, or awakenings of consciousness which are the ‘stars’, and the ‘divine aids’ symbolized by the four great winds to help the return journey towards Unity.

The second, Pallas “the force that helps to establish a total liberation”, evokes through his union with Styx “the realisation of a total integrity” the powers which will become available to man when the union of body and spirit will have come into effect.

Through his union with Asteria “an infinity of luminous points”, Perses “ the power of transformation” describes the multitude of transformations required to perfect this evolution, allowing for the progressive influence of the goddess Hecate “who aims far away goals” or “who is out of the blinding of the mind”, the deity who is to rule over the future of mankind.

Astraeos (Astraios) and Eos

Uniting with Eos the goddess of the dawn, Astraeos represents the action of a multitude of luminous states of consciousness (starry consciousness, points of light-matter) which through the maturation of the psychic being lead towards the eternally New, Eos. Their children are therefore the ‘spiritual aids’ which allow the growth of the former. Initiates of ancient times classified them into two categories, ‘the stars’ and the ‘the winds’. They are the passive and active aids of the Absolute respectively; the ‘stars’ guide man in his aspiration and the winds support or jostle him, depending on what is needed for his evolution. The latter were rapidly anthropomorphised by the Christian Church still steeped in Greek culture. Theologians named them ‘angels’ from the Greek αγγελος, a word which means ‘messenger’, but they sometimes maintained the Greek image of the winds to describe its forces (Hebrews 1.7 ‘ He makes His angels winds’ and Psalm 104.4 ‘ He makes the winds His messengers’).

The four great winds

These are the winds originating in the four symbolic cardinal points: Boreas the North Wind, Notos the South Wind, Eurus the East Wind and Zephyrus the West Wind.
Although these names also designate the winds which actually blow in Greece, one must not attempt to liken their physical characteristics to those attributed to them in mythology. Hesiod only lists three, omitting Eurus. The reason for this omission remains a mystery.
They each have a specific task corresponding to their symbolic direction, frequently intervening in the quest of the Golden Fleece, the Trojan War (Iliad) and the Ulysses return (Odyssey), to help, stimulate or when necessary hinder the progress of the heroes. They indicate specific ‘tendencies’ of the corresponding phase, aids which the seeker receives or obstacles which he must surmount.
As their task is both to support and to redress errors, their tumultuous manifestations can seem harsh to the seeker. Most often it will be Poseidon, the god of the subconscious, who will in his role as the activator of emotional knots unleash these winds against the hero in storms or squalls.
One must not confuse them with the multitude of lesser, redoubtable and noxious winds unleashed by Typhon, ignorance, which bring peril to sailors and destroy crops (see the section on Typhon in chapter 3). These noxious winds are surface manifestations that Typhon, vanquished by Zeus, unleashes from his dwelling in Tartarus. These manhandle unconscious man according to the whims of the forces of nature and pull him downwards.
There is therefore a battle between the four great winds sought after by the soul and those which oppose evolution with all their strength, keeping the greater part of humankind in their hold.

It is not easy to precisely determine the characteristics of these great winds, for the initiates of ancient times seem to have described them each according to their own experience. In this study we will adhere most closely to Homer’s texts, which depending on the intensity of the stages of the path made their intensity vary from gentle breezes to storms so as to give a general ‘impression’ of the difficulty of the passage being considered. But it must be taken into account that the force applied by the Absolute is proportional to the amount of resistance. In addition, the perception that each individual can have of it varies depending on the nature of his progression in a particular domain.


Boreas abducting Oreithyia

Boreas abducting Oreithyia – Louvre Museum.

Boreas is the North Wind, cold and dry, and the season which characterises him is winter.
It is the wind of spiritual asceticism. Its land is Thrace, the northernmost province of Greece considered to be the land of cold par excellence. Through the structuring characters of his name, Β+Ρ, he represents the force which accompanies the process of incarnation (Β) in accordance with the divine movement (Ρ).
As the wind of asceticism, it is for a long time that of effort, an effort which can become excessive and mislead the seeker. And in fact, we find in Thrace the deviations of an inappropriately conducted or overly violent asceticism, for example in Diomedes of Thrace, ‘he whose thought is turned towards the Divine’, who fed his horses with human flesh and who Heracles faced during his eighth Labour.

But a well-conducted spiritual effort can generate extraordinary results, particularly by elevating the vibrations of the vital; according to Homer, Boreas, transformed into a blue-maned horse, mated with the mares of Erichthonius, who consequently bore eight fillies. They would gallop over wheaten fields without bending a single ear of grain, and would travel over the broad back of the sea over the tops of waves.
Erichthonius was one of the first kings of Athens, and therefore governs the beginnings of the quest. During this period, the seeker is led to appease his emotional reactions so as to reduce their somatic repercussions to a minimum.
Giving from the most elevated and purified part of his mind (the blue mane), he neither damages the fruits of his work nor allows himself to be troubled by emotional and vital turmoil.

In a passage by Pausanias, Boreas is described as having snakes in the place of feet, which expresses his contribution to the evolution of matter in incarnation.

Boreas united with Orithyia, ‘she who leaps impetuously onto the mountain’, a daughter of Erechteus, a king of Athens. (The mountain is a symbol of the spiritual path.) This union brought to the practice of asceticism an ardour of elevation and aspiration.
As we will see, the kings of Athens ‘direct’ the construction of the inner being, the ps