Theurgy by Iamblichus

Theurgy Reviews

• 
  Erick

  All in all an interesting work. At least somewhat more thought provoking than Porphyry. It was actually written as a rebuttal/reply to an epistle of Porphyry, where he takes a very dim view of the practice of theurgy. The epistle of Porphyry is included here.
  While the title may suggest that this work is dedicated to occult metaphysics and mystery religion, it stands as a solid philosophical work--although, not all that dissimilar to the Hermetic corpus; but a little more substantive on the philosophy, I would say. That isn't to say that there isn't discussions in here more pertinent to arcane religion and esoterica, but it does have plenty of ideas relevant to Neo-Platonism. Iamblichus seems to take Plotinus' emanationist and pantheistic tendencies a little further and this seems to be his major contribution to Neo-Platonism.
  Obviously, his philosophical paganism doesn't interest me that much. I am really only slightly bemused and incredulous when Iamblichus tries to speak profoundly about the Greek gods and daemons. He has a tendency to vacillate when discussing these topics. He often speaks disparagingly of the daemons and of idolatry and then counters that by speaking rather enthusiastically of both. One also is left wondering if these so-called gods that are not subject to sublunar passions, are the same gods that became various animals and had dalliances with mortal women. If they are not, then how far may these philosophers depart from Homeric and Hesiodic paganism before their brand is no longer rooted in it at all? Appealing to allegory in all cases is hardly valid in regards to every myth.
  Daemons are said to be closer to the material and dyadic cosmos, but remain in some manner incorporeal. If they are closer to matter, yet don't partake of it, how are they of lesser divinity than the gods? If the evil daemons are of the same nature as the preceding, what makes them evil? How is it safe to appeal to the daemons for help when there is that much ambiguity? Are the anthropomorphic myths about Zeus and Pluto--where sublunar passions are displayed--more appropriate to daemons or to gods? All the preceding problems might indicate why religions like these were on the chopping block and why they could not be salvaged even by the philosophical ingenuity of the Neo-Platonists.
  It would probably be a misrepresentation if one were to say that this work is promoting a grimoirean form of occultic religion, where one calls down the pagan divinities to do one's bidding--as one could imagine later occultists doing--but, as far as I'm concerned, the divination Iamblichus is supporting, doesn't differ enough to make me any less dubious of it's validity.
  I should also mention that Thomas Taylor includes some very good philosophical extracts in his notes. That really is a nice addition and it provides greater context. Occasionally, when Taylor voices his own highly biased opinions in his notes, I become a bit annoyed, but this was, thankfully, kept to a minimum here. Taylor could never go without doing this to some degree, but one must try to discern his shortcomings and be thankful for his translations and relevant notes. Many of these Neo-Platonist works are still only readily available in his translations, which were completed around two centuries ago.
  Being one of the few works of Iamblichus that survives intact, one cannot legitimately negate it's importance in the history of Platonism and Neo-Platonism--whatever one wants to make of the religious disposition of the author. I don't have much use for that aspect of Iamblichus, except for it's historical value. The positive review is all in regards to this works' philosophical merits and historical importance. I give the work about 3 and a half stars.
• 
  Maria

  The hierophany says
  "... there is only one entrance, the exit is elsewhere. If you lose courage on the way and give up, remember that only death or slavery awaits you, if you succeed, you will find knowledge and expertise. now go"
  
  ".. where the will is dominant, there is strength. our will is the source of our strength. we must therefore not only be firmer in our will but at the same time must be aware of falling under the influence of another person's will, for we would lose the source of our strength and therefore the most powerful part of our personality"
• 
  Kaye

  This translation is very readable. I'd put it on a list of essentials for modern polytheists because Iamblichus lays out a lot of good and interesting ground. So happy this text survived.
• 
  Mateusz

  For any work with Theurgy, divination, high magic, a structure is required. Iamblichus furnishes the world with a structure that is foundational and well-grounded in practices of antiquity. What I have won as an inquirer through years of toiled and suffered observations of the aetheric worlds he masterfully elucidates in a single volume. I often stood corrected, sometimes a bit proud that I could expand on some of high thoughts of his. One can recognize a master's mind at work in an often complex but evident manner in the greater context of theory and praxis that the son of Chalcis engaged. This book is to be read with Intellect, patience and an open heart, all waves and threads inter-sect with each other in a panharmonic One. I will definitely return to it after some time to have a fresh look at it, and after tweaking my own performance in arrays of life and the Divine. If the golden chain of Plato and neo-platonists was ever-broken, be assured that if you open your souls in receptiveness to these teachings, the golden thread is suspended above the visible heavens, and past masters and mistresses no longer walking amongst us on Earth will gladly teach us in proportion and accordance to our preparation. I finished this book right after my loved one recommended Agnes Obel's "Familiar" music to me. In this atmosphere, I would like to convey this review.
• 
  JJ

  This marks the second book authored and translated by Thomas Taylor that I have engaged with, the first being the exquisite work titled "The Eleusinian and Bacchic Mysteries."
  
  The work under consideration is framed as an epistle from Porphyry directed to the Egyptian figure Anebo, with Iamblichus serving as the respondent. Given Iamblichus's background as both a theurgist and philosopher, the content predominantly explores the principles and practices of theurgy.
  
  Theurgy facilitates our interaction with the Superior Realms. It is fundamentally a divine practice. To be recognized as a theurgist, one must possess a deep awareness of their own Self. The authentic theurgist is, in fact, the Internal God that exists within each person.
  
  The Theurgist expresses profound veneration for the Innermost essence. By tapping into the power of their Innermost, the Theurgist performs extraordinary feats of practical magic. Iamblichus, similar to others of his era, developed his philosophical ideas based on transcendental knowledge gained through gnosis. Gnosis is defined as knowledge derived from direct experience. Achieving this state necessitates the awakening of the third eye. Understanding oneself fully requires the activation of elevated spiritual faculties.
  
  To fully grasp the contributions of Iamblichus and the translation provided by Taylor, one must engage with the text at a measured pace. The depth of the material calls for a slow reading, accompanied by a thoughtful consideration of the origins of Iamblichus's insights as a theurgist. His knowledge of the superior worlds is fundamentally linked to gnosis, which emphasizes the importance of direct experience in the pursuit of understanding.
  
  Despite my belief that Thomas Taylor's The Eleusinian and Bacchic Mysteries is his more distinguished work, I wholeheartedly recommend his examination of Iamblichus. It constitutes a valuable contribution to the philosophy segment of one' personal library.
• 
  Pablo Clemente laguna

  Si mezclas a Platón y a Sandro Rey tienes nada menos que a Jámblico de Calcis. El siglo III d.C. era una época difícil.
• 
  Sanne

  Man, Iamblichus is difficult to get through. His ideas are very interesting but his writing style is abhorrent. Ancient Greek is already hard enough to translate into understandable modern English. Now imagine what it’s like when even Iamblichus’s contemporaries complained about his Greek being needlessly abstruse. However, if you manage to boil it all down to its essence, you are left with a fascinating piece of ancient philosophy on all manner of mysteries.
• 
  Mary Overton

  Sun metaphor ... the photon as "god particle"
  "... the divine irradiation shines upon [all places in the universe] from the outside, just as the sun illuminates every object from without with his rays. Hence, as the light encompasses the objects that it illuminates, so also the power of the gods comprehends from without those that participate of it. In like manner, also, as the light of the sun is present in the air without being combined with it -- and it is evident that there is nothing left in the air when the illuminating agent is removed, although warmth is still present when the heating has entirely ceased -- so also the light of the gods shines while entirely separate from the objects illuminated, and, being firmly established in itself, makes its way through all existing things."
  
  “For truth is essentially coexistent with the gods as light is coexistent with the Sun.”
  What happens to truth when the sun burns out?
  
  
  http://www.esotericarchives.com/oracl...
• 
  Chrysostomos Tsaprailis

  More of a philosophical work than a practical one, De Mysteriis is a difficult read which offers valuable glimpses to the neoplatonical pagan worldview of late antiquity. It is interesting that, despite his distaste for rationality (something that drew me in the first place), Iamblichus' worldview and reasoning is proven to be pretty much based on rational innards - a thing that I guess was more or less the norm for the Roman-Greek world since the Classical times.
  The book obviously combines nicely with the Greek Magical Papyri, its practical (and much more interesting I would say) reflection.
• 
  Roman Brasoveanu

  De Mysteriis, or On the Mysteries of the Egyptians, Chaldeans, and Assyrians, is a defense of theurgy as compatible with Platonism against Porphyry’s charge that it is nothing but Egyptian materialist superstition.
  
  The text itself is repetitive and wandering, but the editorial work of this version is superb. Extensive footnotes with references to modern scholarly analysis of Iamblichus make De Mysteriis readable and useful for study.
• 
  The Esoteric Jungle

  Emperor Julian - himself, per Nietszche, a high initiate of the deep wisdom of the ancient world more “esoterically” solar in characteristic - said Iamblichus works are more valuable to him than any amount of treasure. I don’t know if anything else need be said of this author. He reveals - as do the Hindu texts of old and the Mandan Indians and really any extremely ancient tradition - that besides our Spirit in us we have, in abscondito, an upper and lower soul. And that these are yet all different than a subtle body we may also have. It is important to understand all this for any future human wishing to fully understand him or herself and develop a soul. But very few works are left revealing the secrets to this, let alone what to do to progress in the more eternal art.
• 
  A.J. McMahon

  Reading this book threw up (pun intended!) a new mystery for me: how on earth did Iamblichus acquire such a reputation as to be termed "the divine Iamblichus"? The Emperor Julian the Apostate famously said that he would give away all the gold in Lydia in exchange for a single letter from Iamblichus. Well, all I can say for myself is that I found this book gibberish from beginning to end (I would rather have a lot of gold than this book, that's for sure!). I turned page after page without having any idea at all of what he was on about. To those of you who have no idea who Iamblichus was, he is classified today as one of the four great Neoplatonist philosophers of the second to fifth century AD period: Plotinus, Porphyry, Iamblichus and Proclus. I have read and understood something of Plotinus and Proclus, but I understood nothing of Iamblichus. Perhaps this is my fault, perhaps not. Like any reviewer, all I can do is pass on my own experience.
• 
  Rifat Syed

  Theurgy is the ritual practice of the ancients who believed in the divine One that transcends the earthly and materialistic as well as the metaphysical and profane. Pseudo Dionysius the Areopigate adapted these ritual beliefs for his brand of Christian Neoplatonism. This is all I can remember over the span of two undergraduate degrees.
• 
  Per

  This one was really hard to rate.
  Content: 5
  Format: 1
  Translation: 2
  Will I read more by Iamblichus? Yes!
• 
  Peter J.

  I loved this book. It was way harder to comprehend than Plotinus, but very informative regarding ancient prognostication.
• 
  Jay Michaelson

  Actually, this was my second time reading this particular gem.
• 
  Jenn

  Really enjoyed this book. I wasn't sure if I would but it was a fascinating look into the beliefs of the ancient Greek world.
• 
  Amy Bird

  Read for Gods in the Flesh with Dr. Hankey.
  Difficult but worth it. I often found myself forgetting this was pagan thoughts on the divine since much of it resonated with me.
• 
  Per

  
  https://archive.org/details/theurgiao...
  
  http://www.esotericarchives.com/oracl...