LOGOS
ETHICAL
μετεμψύχωσις (ἡ)

ΜΕΤΕΜΨΥΧΩΣΙΣ

LEXARITHMOS 3300

Metempsychosis, the transmigration of the soul from one body to another, is a central concept in ancient Greek philosophy, particularly associated with Pythagoras and Plato. It represents a belief in the immortality of the soul and the cyclical nature of existence, where the soul, after death, can be re-embodied in human or animal forms, depending on its actions in the previous life. Its lexarithmos (3300) suggests a profound spiritual and transformative process.

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Definition

Metempsychosis (μετά + ἐν + ψυχή + -ωσις) is the philosophical and religious doctrine of the transmigration of the soul, i.e., the belief that the soul, after the death of the body, passes into and is incarnated in another body, whether human or animal. This concept is closely linked to the idea of the immortality of the soul and the cyclical nature of existence, where the soul is subject to a cycle of births and deaths (κύκλος γενέσεως).

In ancient Greece, metempsychosis was a central tenet in various philosophical and religious schools. The Orphics, the Pythagoreans, and Plato were its primary proponents. For them, metempsychosis was not merely a transfer but a process of purification and evolution of the soul, which, through successive incarnations, sought to free itself from the cycle of matter and return to its original, divine state.

Platonic theory of metempsychosis, as developed in works such as the Phaedo, the Republic, and the Timaeus, is inextricably linked to the recollection of the Forms (Ideas) and ethical justice. The soul chooses its next life based on its actions in the previous one, and its virtues or vices determine the quality of its future incarnation. Ultimate liberation is achieved through the philosophical life and knowledge.

Etymology

metempsychosis ← meta- + en- + psychē + -osis
The word "metempsychosis" is a compound term, formed from the preposition "μετά" (meta-, indicating change or movement), the preposition "ἐν" (en-, meaning "in" or "into"), the noun "ψυχή" (psychē, referring to the soul or spirit), and the suffix "-ωσις" (-osis, denoting a process or state). This compound precisely describes the "change of the soul into" another body.

The root "ψυχ-" (psych-) derives from an Ancient Greek root belonging to the oldest stratum of the language, which is associated with the concept of breath and life. From this primary root, words such as "ψυχή" (soul), "ψύχω" (to breathe, to cool), "ψυχρός" (cold, lifeless), and "ψυχικός" (pertaining to the soul) are formed. The prepositions "μετά" and "ἐν" are ancient Greek words widely used in the formation of compound terms.

Main Meanings

  1. Transmigration of the Soul — The primary meaning, the passage of the soul from one body to another after death.
  2. Reincarnation/Incarnation — The process by which the soul enters a new body.
  3. Cyclical Existence — The idea that life and death are part of an eternal cycle of re-embodiments.
  4. Purification of the Soul — The philosophical concept that successive incarnations serve for the spiritual evolution and purification of the soul.
  5. Divine Justice — The belief that the quality of the next incarnation is determined by the ethical actions of the previous life.
  6. Immortality of the Soul — The fundamental principle underpinning the concept of metempsychosis, i.e., that the soul does not die with the body.

Word Family

psych- (root of the noun psychē, meaning "breath, life, soul")

The root "psych-" constitutes an Ancient Greek root belonging to the oldest stratum of the language, initially connected with the concept of "breath" and "cooling" (from the verb "ψύχω"). From this primary meaning, it evolved to denote "vital force," "spirit," and ultimately the "soul" as the seat of consciousness, emotions, and personality. The family of words derived from this root covers a wide range of concepts, from the physical processes of breathing and cooling to the deeper philosophical and theological dimensions of human existence and immortality.

ψυχή ἡ · noun · lex. 1708
The central noun of the root, initially meaning "breath, life" and later "soul" as the immaterial essence of man, the seat of thought and emotions. In Homer, it is the vital force that leaves the body at death, while in Plato, it is immortal and of divine origin.
ψυχικός adjective · lex. 2000
Pertaining to or belonging to the soul. It describes anything related to the functions of the soul, such as mental or emotional processes. Often used in philosophical and medical texts to distinguish spiritual from bodily aspects.
ψυχόω verb · lex. 2570
Meaning "to give life, to animate, to inspire." This verb denotes the action of infusing soul or vital force into something, making it alive or active. In the passive voice, "ψυχοῦμαι" means "to be animated, to take courage."
ἀναψύχω verb · lex. 2552
Meaning "to breathe again, to revive, to refresh." The prefix "ἀνα-" intensifies the sense of repetition or upward movement. It is used to describe the recovery of strength, relief from fatigue or heat, and metaphorically, spiritual renewal.
ἔμψυχος adjective · lex. 2015
Having a soul, living, animate. The prefix "ἐν-" indicates the presence of the soul within a body. Plato uses it to distinguish living beings from inanimate objects, emphasizing the existence of an internal vital force.
ἀψυχία ἡ · noun · lex. 1712
The state of lacking a soul or life, lifelessness, cowardice. The privative "ἀ-" reverses the meaning of the soul. It can refer to the literal absence of life or metaphorically to a lack of courage and spirit.
ψυχαγωγία ἡ · noun · lex. 2518
The "leading of the soul," i.e., entertainment, amusement, but also the guidance of souls. In antiquity, it could mean intellectual cultivation or communication with the souls of the dead (ψυχαγωγός).
ψυχοπομπός ὁ · noun · lex. 2310
One who guides souls, a soul-guide. The term primarily refers to the god Hermes, who, according to Greek mythology, escorted the souls of the dead to Hades.

Philosophical Journey

The concept of metempsychosis has a long and rich history in ancient Greece, significantly shaping philosophical and religious thought.

8th-6th C. BCE
Pre-philosophical Roots
Early indications of a belief in a form of reincarnation appear in Orphic texts and mysteries, where the soul is considered of divine origin and subject to cycles of purification.
6th C. BCE
Pythagoras
Pythagoras and his followers are the first to systematize the theory of metempsychosis (transmigration or palingenesis), teaching that the soul is immortal and passes from body to body, human or animal, for the purpose of purification.
5th C. BCE
Empedocles
Empedocles, influenced by the Pythagoreans, develops his own version of metempsychosis, where souls, as daemons, wander and are incarnated due to a "fault."
4th C. BCE
Plato
Plato integrates metempsychosis into his philosophical system, linking it to the recollection of the Forms and ethical reward or punishment. He describes it in detail in the Phaedo, the Republic, and the Timaeus.
3rd C. BCE - 3rd C. CE
Neoplatonism
Neoplatonic philosophers, such as Plotinus and Proclus, continue to develop and interpret the theory of metempsychosis, giving it a more mystical and theurgic dimension.
1st-4th C. CE
Early Christianity
Although metempsychosis is not accepted by orthodox Christian doctrine, some early Christian thinkers, such as Origen, explore similar ideas about the pre-existence of the soul, though not in the sense of reincarnation.

In Ancient Texts

Metempsychosis, as a central idea, is found in many texts of ancient Greek philosophy.

«πρῶτος δ' οὗτος ἔφη τὴν ψυχὴν κύκλον ἀνάγκης ἰέναι, καὶ μετεμψυχοῦσθαι»
«He was the first to say that the soul goes through a cycle of necessity and transmigrates.»
Diogenes Laertius, Lives of Eminent Philosophers VIII.31 (on Pythagoras)
«τὸ μὲν γὰρ ἀεικίνητον ἀθάνατον· ὅτι δ᾽ ἀεικίνητον ψυχή, ἐκ τούτων δῆλον.»
«For that which is ever in motion is immortal; and that the soul is ever in motion, is evident from these things.»
Plato, Phaedrus 245e (establishing the soul's immortality)
«ὅθεν δὴ καὶ μετεμψύχωσις γίνεται, καὶ ἀμείβει τὰς διαδοχὰς τῶν σωμάτων.»
«Whence also metempsychosis arises, and it changes the successions of bodies.»
Plato, Laws 904d (referring to the change of bodies due to actions)

Lexarithmic Analysis

The lexarithmos of the word ΜΕΤΕΜΨΥΧΩΣΙΣ is 3300, from the sum of its letter values:

Μ = 40
Mu
Ε = 5
Epsilon
Τ = 300
Tau
Ε = 5
Epsilon
Μ = 40
Mu
Ψ = 700
Psi
Υ = 400
Upsilon
Χ = 600
Chi
Ω = 800
Omega
Σ = 200
Sigma
Ι = 10
Iota
Σ = 200
Sigma
= 3300
Total
40 + 5 + 300 + 5 + 40 + 700 + 400 + 600 + 800 + 200 + 10 + 200 = 3300

3300 decomposes into 3300 (hundreds) + 0 (units).

The 18 Methods

Applying the 18 traditional lexarithmic methods to the word ΜΕΤΕΜΨΥΧΩΣΙΣ:

MethodResultMeaning
Isopsephy3300Base lexarithmos
Decade Numerology63+3+0+0 = 6 — The number Six, representing harmony and balance, but also creation and completion, as the soul completes its cycle.
Letter Count1212 letters — The number Twelve, signifying fullness and perfection, reflecting the complete cycle of incarnations and the soul's ultimate completion.
Cumulative0/0/3300Units 0 · Tens 0 · Hundreds 3300
Odd/EvenEvenFeminine force
Left/Right HandRightDivine (≥100)
QuotientComparative method
NotarikonM-E-T-E-M-P-S-Y-C-H-O-S-I-SMighty Essence Transcends Every Mortal Psyche, Yielding Cosmic Harmony, Overtaking Space, Illuminating Spirit (interpretive)
Grammatical Groups5V · 7C5 vowels (E, E, Y, O, I) and 7 consonants (M, T, M, P, S, C, S) = 12 letters.
PalindromesNo
OnomancyComparative
Sphere of DemocritusDivination with lunar day
Zodiacal IsopsephySun ☉ / Aries ♈3300 mod 7 = 3 · 3300 mod 12 = 0

Sources & Bibliography

  • Liddell, H. G., Scott, R., Jones, H. S.A Greek-English Lexicon. Oxford: Clarendon Press, 1940.
  • PlatoPhaedo.
  • PlatoRepublic.
  • PlatoTimaeus.
  • PlatoLaws.
  • Diogenes LaertiusLives of Eminent Philosophers.
  • Kirk, G. S., Raven, J. E., Schofield, M.The Presocratic Philosophers. Cambridge University Press, 1983.
  • Guthrie, W. K. C.Orpheus and Greek Religion. Princeton University Press, 1993.
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