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 – 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