For over twenty‐two centuries everyone who has read Plato has been aware that, like most of the other Greek Philosophers of note, he had been initiated; that therefore, being tied down by the Sodalian Oath, he could speak of certain things only in veiled allegories. His reverence for the Mysteries is unbounded; he openly confesses that he writes “enigmatically,” and we see him take the greatest precautions to conceal the true meaning of his words. Every time the subject touches the greater secrets of Oriental Wisdom—the cosmogony of the universe, or the ideal preëxisting world—Plato shrouds his Philosophy in the profoundest darkness. His _Timæus_ is so confused that no one but an Initiate can understand the hidden meaning. As already said in _Isis Unveiled_: The speculations of Plato in the _Banquet_ on the creation, or rather the evolution, of primordial men, and the essay on cosmogony in the _Timæus_, must be taken allegorically if we accept them at all. It is this hidden Pythagorean meaning in _Timæus_, _Cratylus_, and _Parmenides_, and a few other trilogies and dialogues, that the Neoplatonists ventured to expound, as far as the theurgical vow of secresy would allow them. The Pythagorean doctrine that God is the Universal Mind diffused through all things, and the dogma of the soul’s immortality, are the leading features in these apparently incongruous teachings. His piety and the great veneration he felt for the Mysteries are sufficient warrant that Plato would not allow his indiscretion to get the better of that deep sense of responsibility which is felt by every Adept. “Constantly perfecting himself in perfect Mysteries a man in them alone becomes truly perfect,” says he in the _Phædrus_.