Stand, perishable nature of mortals, and at once take me up whole after the inexorable and pressing need. For I am the son — psychōn demou prochō prōa; I am — macharphn, my — prōpsychōn prōe.'

The immortalization prayer ends by turning on the initiate's own body. He addresses his mortal makeup as a separate thing — perishable nature of mortals — and gives it two military commands: éstathi, stand (halt, hold your position), and análabe, take me back up, whole. The soul that withdrew a few lines ago is ordered to return intact once the dangerous hour is over. The rite has staged a controlled, temporary death and scheduled its own resurrection. And it signs off with a name. “For I am the son … I am …” — the sentence reaches for a predicate and dissolves into pure sound (psychōn demou prochō prōa … prōpsychōn prōe). This is the secret name of the initiate's higher self, the self the ordinary man becomes for the space of the vision. The Greek keeps just enough grammar (I am the son … I am … my …) to show a person declaring an identity, and then hands the identity itself over to the untranslatable — because who he now is cannot be said in a mortal word, only sounded.