: Iamblichus’ De Mysteriis: A Manifesto of the Miraculous (Routledge New Critical Thinking in Religion, Theology and Biblical Studies). On the text and translation of the De mysteriis — Iamblichus the man — The De mysteriis: a defence of theurgy, and an answer to Porphyry’s letter to Anebo. It takes a whole team, and several years, to translate work by the Syrian native Iamblichus (), because his writing is neither eloquent nor graceful.

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Iamblichus’ De Mysteriis: A Manifesto of the Miraculous – CRC Press Book

Compare Gospel according to Matthew, XI, If, however, the essences generate the energies, being themselves previously separate, then they impart to the motions, energies, and things consequent, that which constitutes the differences. In the original Greek text the preceding paragraph appears in unbroken connection with the one which follows, and in dividing them we find it necessary to add a clause, to introduce the subject. But he adds in rebuttal: It, then, remains no longer in the limitations of the psychal condition, but is developed completely through its whole substance into an angelic soul and an uncontaminate life.

But then, human language is made up of symbols and representative sounds. But in regard to the matters of which thou art in doubt, they should have due attention inasmuch as they have to do with the sacerdotal function. For in natures that are homogeneous in essence and power, or that are in some manner of similar form or alike in race, there can be perceived an encompassing or holding fast.

But there is no transmitting of peculiarities from the inferior races to those which precede them.

Iamblichus, De Mysteriis

Part II Chapter 5. Plato affirms this in the Epinomis. Yet if there is no divine creation and no participation of divine ideals extending through the whole world, I do not see, for my iambichus, any opportunity for a creating and framing of them after specific forms.

I’d like to read this book on Kindle Don’t myzteriis a Kindle? Ve desire from you, therefore, to show me the path to success and in what the essence of it consists. Still further, the light that is the object of perception is one, continuous, and everywhere the same entirety; so that it is not possible iamblichys a part of it to be cut off by itself, or to be enclosed in a circle, or at any time to remove itself from the source of illumination. But on the other hand, I describe the race of heroes or demi-gods as being placed over more common distribution and multitude, and likewise over action and commingling, and matters akin to these.


The Rite both copies the order of the gods, both that of the gods of the world of Mind and that of the gods in the sky, and contains the eternal metres of things that are, and wonderful spectacles which were sent down from the Creator Demiurgus and Father of All, by which also the things of Silence are represented by arcane symbols, the things without form are held firmly in forms, the things which are superior to any likeness are represented unshapen, and everything is accomplished by a sole Divine Cause, which is so far remote from passive conditions that no mystrriis faculty can reach to it.


Let it be admitted, then, that with the companions of the gods 14 in the eternal region there is the innate perception of them. Setting out from the same point of beginning, we also find another difference between them. Proclus illustrates this by the analogy of a man viewing his own image in a stream of water. Many more examples could be given, however that is not within the scope of this review.

Its remains also exist in architecture and ornamentation. Twilit Grotto — Esoteric Archives. In his treatise On Isis and Osiris he remarks that some individuals do not scruple to say that Osiris is the Sun, Isis no other than the Moon, and that Typhon is fire, or drouth, or the Ocean.

It may be observed in this treatise that the divine personalities are very commonly indicated by terms in the neuter gender.

Part I. The Gods and their peculiarities

mysteris The custom here described was universal in ancient times, and it is still found in parts of India. Thou must not think, therefore, that this classification is a peculiarity of powers or of energies or of essence; nor art thou taking them separately, to inspect them one by one.

Philosophy and Theurgy in Late Antiquity.

myseriis But in the case of those that are totally exempt from all these conditions, what opposing circumstance in respect to these things, or pathways through them all, or separate outline, or encompassing in some prescribed space, or anything of this kind, can be justly conceived? Epistle of Peter II, 1, 4, “That by these ye might be partakers or communicants of the divine nature.


He is unchanged in his own person and individuality, but the image exhibits great perturbation. This is the Theurgic Rite.

Iamblichus, De Mysteriis – Iamblichus – Google Books

It certainly is not, as some imagine, an inveterate and persistent rage. The use of images and emblems of a sacred character to typify divine power and energy is universal.

Theurgy and the Soul: This paragraph mysteris taken from Part V, Iamboichus I, and is not found in the text of the Letter as we have it. It should be borne in mind, however, before any hasty judgment, that the different faiths had their two sides, like the right or the left, and that worshippers regarded them and took part in them according to their inherent disposition.

In this sentence the feminine and masculine relation, as typifying the procedure of the divine operation, is very distinctly set forth. At length it is moulded in various ways and proportions from them.

Nevertheless, the cause is not in any way the same ed the effect. It is evident that there was a Gnosis, or Sacred Doctrine common to the religions of the principal countries, and that its focus was at Babylon. Every student of late antiquity will want to have this significant volume in her or his library.

It would have been right, therefore, to omit the dissenting inquiry in regard to the distribution of the Superior races, as it contradicts nothing in regard to the true conceptions. It never at any time goes away from itself, nor is it taken away by anything else. According to Plotinus, the universal soul does not come to a body as the body may come to it, nor does the body contain the soul, but is contained by it.

Myseriis of a series on. Some things in the Gnosis will be brought into the discussion from the innumerable arcane writings, and the rest will be from the works upon the entire range of Divine Matters, which the old compilers have collected into a book of limited dimensions. These were named in several of the Gnostic categories that were extant at that period.