SOCRATIC myths describe the ascent of the soul to true knowledge, its communion with divine realities, and its return to enlighten mankind.
“The order of the Dialogues is important,” says Theosophical scholar Will Thackara, “as the myths in them, each representing a kind of initiation, progressively reveal new teaching and clarify the old.”
Plato opens the Republic with a conversation between Socrates and his elderly friend Cephalus on the subject of death.
Cephalus wants to assure himself that, if there is an afterlife, he will be spared the sufferings of the underworld. He even quotes from one of Pindar’s odes to support his argument.
Plato ends the Republic with the Vision of Er, as Socrates describes the spiritual warrior who is slain in battle and returns to life, physically resurrected in order to transmit the message of all saviors, (W. T. S. Thackara in Plato’s Myths and the Mystery Tradition). The message is that we are all immortal beings, and our destiny is in our own hands.
“Between Science and Theology is a bewildered public, fast losing all belief in man’s personal immortality, in a deity of any kind, and rapidly descending to the level of materialism,” H. P. Blavatsky wrote in Isis Unveiled (1:x). Yet, “from the remotest antiquity, mankind as a whole have always been convinced of the existence of a personal spiritual entity, within the personal physical man.”
This inner entity was more or less divine, according to its proximity to the crown — Chrestos [Christos, The Higher Self].
“It is on the indestructible tablets of the astral light that is stamped the impression of every thought we think, and every act we perform. And future events — effects of long-forgotten causes,” Blavatsky writes in Isis Ch.6,—”are already delineated as a vivid picture for the eye of the seer and prophet to follow. the vast repository where the records of every man’s life as well as every pulsation of the visible cosmos are stored up for all Eternity!”