brothers were thus united in a common purpose. A friend, they held to be another self. With the understanding, derived from Pythagoras, they established true friendships, with the depth of his meaning becoming practical reality. They were aware that friendship symbolizes the good that exist between God and man, soul and body, and man and woman, binding all relations together. The brothers recognized too that discord, wherever appearing, is the cause of dissension and disintegration.
In this society personal possessions meant nothing. The brothers saw no point in accumulating personal wealth, seeing that overabundance is as pointless as severe need. Upon entering the society, everything that a brother owned became the common property ofall, for the best interest of each. Should one leave the society, he took with him the estate he brought. The brothers would then erect a tomb for him, as if he were dead. Thus they outgrew egoistic interest, which could never promote the principles for which they stood.
Pythagoras advised his disciples not to rise from their beds after sun up. Rather, they must be about their duties and, as the sun rose, see therein the image of God. He instructed them never to do anything they had not first premeditated. He had no approval for the student who made an appointment and then broke it, and disregarded one who broke a vow. In relating, the student was to speak clearly, constructively, and directly. Moderation in all things was demanded, for an excess, even of virtue, can be a vice.
Notwithstanding Pythagoras' severe disciplining, his disciples accepted his directives without question, for they respected That Man. They looked upon him, not as an ordinary human being, but as one, who possessing godly aspects, was in a class between man and the gods. No mere human, they felt, could accomplish such things as he had achieved. They recognized that when he spoke, the aim was to cure, for he regarded teaching as the highest form of preventive and curative therapy.
In directing the Academy, Pythagoras established additional procedures for the strengthening of soul and body. Included was the practice of piety, morality, temperance, obedience, government, fidelity, and respect for law. Instruction also entailed the structure and meaning of the world soul, the universe, and the law of cause and effect which makes one see that he will reap what he deserves. Religious insights, along with natural mysticism, were stressed, for Pythagoras saw that one must align with God and the gods as principles, or spiritual development would be stultified. Man is never to assume that he has been overlooked by God and the gods, who are his agents, for man is always under their supervision.
The curriculum also included harmony, music, the dance, gymnastics, and proper diet. Having discovered harmony, Pythagoras applied it to order body and soul. By music the manner and passions may be modified to produce health. Through the appreciation of music, angers, griefs, fears, and various desires were exorcised and directed toward virtue. There were melodies for evening relaxation,and others that roused the energies. Pythagoras had music within himself, and applying the ears of his soul to the inner harmony of the world, used it to heal. On one occasion a murder was prevented by the introduction of quieting music. The dance was practiced as conducive to agility of body and health of soul. In healing, poultices and potions from herbs were frequently used. Physical and psychological therapy, by means of color and verse, as those of the Odyssey and Illiad , were well known to the Pythagoreans. Pythagoras' efforts were spent in the process of unfolding, developing, and deepening the natural potentials of those he accepted for instruction. He saw his disciples and himself as conscious parts of a universal, vital, moving process, and advised all to cooperate with this process, since it involves an inevitable necessity.
The Master taught