Here's how you can best help in our mission to revitalize classical spirituality:

1. Tell other people about it, whether online or in real life.
Most people do not know that the West has a rich and deep non-Christian spirituality. They think their options are Christianity or Eastern spiritualities, like Buddhism. Explain to them that our philosophical tradition was originally a spiritual tradition akin to that found in the Indian Upanishads, that philosophers such as Pythagoras, Plato, and Aristotle were not mere "intellectuals" or "academics" but were profoundly spiritual men who influenced and shaped European thought, religion, and culture. Tell them that we have our own traditional medicine, music therapy, and a full-blown "path to enlightenment."

2. Research.
We are in desperate need of intelligent, passionate students of the tradition willing to do focused research. For years our community has stumbled along half-blind, trying our best to practice a religion we only knew the vague outlines of. Things were made even more difficult by extreme politicization, a barrage of (sometimes willful) misinformation, and sheer buffoonery. But there's good news: we are now entering a new era. Thanks to the hard work of many people, the sad days of guessing our way to spiritual fulfillment are ending. There is now a clarity to classical spirituality—what it is and what to do—that I could only dream of 6 or even 2 years ago. But there is still a lot of work to do! If you are so inclined, I suggest focusing your research on one of the following areas:
🔸Moral education, as understood in this tradition.
🔸Traditional medicine. Europe has a vast and complex medical literature, and, like the traditional medical systems of, say, India and China, it is spiritually relevant.
🔸Philosophically informed ritual practice.
🔸Mathematics and science as purifications.

I will share with you some of my research notes (slightly tidied up). This is to help explain and justify one of the most important arguments of the book I recently released—that the path of classical spirituality is clearly defined—and to encourage further research along these lines and about various other topics, such as those mentioned in the previous post.

Chapter 26 of Hierocles' Commentary on the Golden Verses is one of the key pieces for determining the philosophical path.

Quote 1 (26.4): "Therefore, for the perfection of the soul we require truth and virtue, but for the purification of the luminous body we need to get rid of material defilements and employ the sacred rites of purification and the strength that binds to god, which rouses us to soar aloft from here. The verses at hand teach us about these matters: the pruning of the excessive defilements stemming from matter is expressed in the verse, 'avoid the foods of which we spoke', and the insertion of sacred purification and the strength that binds to god is thus intimated in the part that says 'in purifications and in the deliverance of the soul being judicious.'"

We have to purify our soul with virtue and truth, but we also have to purify the luminous body:
1. Get rid of material defilements.
2. Employ sacred rites of purification.
3. Strength that binds to god.

Quote 2 (26.6): "For there is one kind of purification for one part, and another for another. For example, for the rational part of the rational soul its purification is scientific truth, whereas for the opinionative part it is deliberative virtue."

Different parts of the soul require different kinds of purification:
1. Opinionative part is purified by "deliberative virtue."
2. Rational part is purified by "scientific truth."
These match the "we require truth and virtue" from the first quote.

Quote 3 (26.22): "Therefore upon the received precepts for the soul, in regard to its purification and deliverance, must be imposed analogous ones for the luminous body as well. Surely then it is necessary that telestic purifications go along with mathematical purifications and that hieratic elevation accompany the deliverance wrought by dialectics."

Starting with the end, we note that dialectics has been added to the soul program, now resulting in:
1. Opinionative part purified by deliberative virtue.
2. Rational part purified by scientific truth.
3. Deliverance wrought by dialectics.

For the luminous body, we now have:
1. "Avoid the foods of which we spoke" --> Get rid of material defilements.
2. Employ sacred rites of purification/Telestic purifications --> Go along with mathematical purifications.
3. Strength that binds to god/hieratic elevation --> Accompany dialectics.
Though not explicitly mentioned, it's clearly implied that the avoidance of foods accompanies deliberative virtue.

Combining this schema with Plato's Republic (esp. Books 3 and 7) and other relevant pieces paints a robust and clear picture.

"Treating Apollonius as a wise man, he said, 'What do you pray when approaching the altars?' 'I,' said Apollonius, 'pray that justice may be done, that laws be not broken, that wise men may be poor and all others may enjoy wealth, but honestly.' 'Do you think you will be granted so many prayers, then?' asked Telesinus. 'Of course,' replied Apollonius, 'because I include them all in one prayer, and when I approach the altars asking for this, this is my prayer:

Gods, give me my deserts.

If I am a good person, I will get more than what I mentioned, but if the gods count me among the wicked, they will give me the opposite. I will not blame the gods for thinking me to deserve evil, if in fact I am not good.'"

Philostratus of Athens, The Life of Apollonius of Tyana 4.40.2

"Hold fast, then, to this sound and wholesome rule of life; that you indulge the body only so far as is needful for good health. The body should be treated more rigorously, that it may not be disobedient to the mind. Eat merely to relieve your hunger; drink merely to quench your thirst; dress merely to keep out the cold; house yourself merely as a protection against personal discomfort."

Seneca, Epistles 8.5

"If your heart within you desires wealth, do these things: work with work upon work."

Hesiod, Works and Days 381-382

This video is good and largely accurate.

https://youtu.be/5z2OG4Xt_zs?si=4PSjKzTu-KARyyKW

"The fruits of the earth are indeed annually imparted, but the fruits of philosophy at every part of the year."

Iamblichus, Exhortation to Philosophy Chapter 2 gnômê 14

"Never make the bad man your friend, but flee him ever like a harbor full of rocks."

Theognis, Elegies 113-114

Orpheus Leading Eurydice from the Underworld (1861). Jean-Baptiste Camille Corot (French, 1796-1875).

"True goods are never obtained by indolent habits."

The Pythagorean Sentences of Demophilus 17

"Begin by prescribing to yourself some character and demeanor such as you may preserve both alone and in company."

Epictetus, The Handbook 33

"Orphan children do not need guardians as much as stupid men do."

The Similitudes of Demophilus 41

"Accustom yourself to control these:
first of all, the belly, and sleep and lust"

The Golden Verses of the Pythagoreans 9-10

"Those who say that one must begin with logic assert that logic is an instrument (organon), and one must first know the instrument and then how to use it. For this is how it is even in the mechanical arts: someone who apprentices with a carpenter first learns about the tools, such as the drill or auger, and then begins with carpentry itself. So it is with these [proponents of logic]. But let us speak the truth about where one must begin. It would have been necessary for us to begin with ethics, as those who say one must start with ethics argue—for we have nothing more compelling than their arguments. However, since we are not taught morals through habituation, as animals are tamed by blows, it is necessary to begin with logic, though not by neglecting morals entirely. Rather, having in some way adorned [the soul] through exhortations (paraineseis), whether written or unwritten, such as those of Isocrates, so that reason (logos) may find ready what has been firmly established in it. For it must be known that philosophy is divided into the theoretical and the practical: the theoretical is concerned with truth and falsehood in arguments, while the practical is concerned with the good and the bad in actions."

Elias, In Categorias Prooemium 118.20-34

"Never step across the sweet-flowing water of ever-rolling rivers until you have prayed, gazing into the soft flood, and washed your hands in the clear, lovely water. Whoever crosses a river with hands unwashed of wickedness, the gods are angry with him and bring trouble upon him afterwards."

Hesiod, Works and Days 737-741

"The theorems of philosophy are to be enjoyed as much as possible, as if they were ambrosia and nectar; for the pleasure arising from them is genuine, incorruptible, and divine. Magnanimity they are also able to produce, and though they cannot make us eternal beings, yet they enable us to obtain a scientific knowledge of eternal natures."

Iamblichus, Exhortation to Philosophy Chapter 2 gnômê 9

"Train your body, not by the exercises which conduce to strength, but by those which conduce to health. In this you will succeed if you cease your exertions while you still have energy to exert yourself."

Isocrates, To Demonicus 14

"Moreover, this has been clear to me from the first, that while all men think that those compositions, whether in verse or prose, are the most useful which counsel us how to live, yet it is certainly not to them that they listen with greatest pleasure; nay, they feel about these just as they feel about the people who admonish them; for while they praise the latter, they choose for associates those who share in, and not those who would dissuade them from, their faults. As a case in point, one might cite the poetry of Hesiod and Theognis and Phocylides; for these, they say, have proved the best counsellors for human conduct; but in spite of what they say, people prefer to occupy themselves with each other's follies rather than with the admonitions of these teachers. And, again, if one were to make a selection from the leading poets of their maxims, as we call them, into which they have put their best thought, men would show a similar attitude toward them also; for they would lend a readier ear to the cheapest comedy than to the creations of such finished art."

Isocrates, To Nicocles 42-44 [Emphasis mine]

"In his Works and Days, [Hesiod] urges people toward a life of order and simplicity, away from the vulgar and burdensome pursuits of the marketplace. He does not merely aim at the pleasure of his audience but considers this a secondary concern, making moral improvement his primary goal, so that, by ordering their personal lives, they may also become capable of attaining knowledge of the divine. Therefore, it is fitting to begin with this work; for it is entirely impossible for those who lack moral order to understand the cosmos. The purpose of the book is educational, and its meter is applied to this purpose like a kind of seasoning, charming the soul and drawing it toward an affinity with the work."

Proclus, On Hesiod’s Works and Days 1.1–18