The Ascetic Life
Every ascetic practice is a disagreement. Pythagorean practice, too. Therefore, it broke out the continuous chain of incarnations.
The weaker parts of the proper world were supposed to be weaken more. The fast makes holes in the stomach. They remain devoided by any sense borrowed from the proper world. The outer lance that hurts the warrior proves to be inner as comparing it to the free decision for fasting.
The sickness of the body is an unintended fast. The healthy body may be the expression of a proper world. But sickness and healthiness are just bricks to be arranged in a circular structure of a proper world.
The ascetic life leads to the conclusion that the common world partly does not pertain to anybody. But it neglects that it also pertains to everyone. It is also far from recognizing that there is a proper world. It leaves this world to the divine.
A divine being who incorporates proper worlds is a poor being. It does not possess a proper world, so it is in a weaker condition than any human being. It also confesses the shame of not possessing corporality. Therefore, the Pythagorean god should be just a principle.
The shadow of an animal counts more than a supreme principle. The Ancient Egyptians knew this. The Old Indians, too.
The single way of preserving the value of the ever mobile incarnation in a doctrine of reincarnation is by admitting that the soul that escaped from the chain of reincarnations is still wandering through the world.
Empedoclean and Platonic views of reincarnation take care of the movement of the elevated or wise soul which is free from reincarnations.
A human proper world moved by inquiring thoughts seems more vivid than a proper world moved by the blood circulation through the veins. Or, if there is a habit of thinking the natural life, the human mind may be equated to blood, as Empedocles did.
Though it can be viewed as a pair of the inquiring thoughts, the contemplative thought turned to a supreme divine being or principle never brings a proper world to life.