THE DIVINE SCIENCE The Origin and Nature of Theurgy

2011

The Origin and Nature of Theurgy

IfyouhavereadthearticleALetterofIntroductiontotheHermeticScience,thenthisessaywillbe yourlogicalnextstep.Younowhaveavery,veryrudimentaryideaofwhatTheurgyis.Inthatletterwe indicatedthattheHermeticSciencecanbeseenasenentirecorpusofteachings,alargebodyof philosophicalandmysticalwisdomwhichcanbeappliedtowardsamultitudeofends.Foroursake,we havedefinedtheurgyastheapplicationoftheHermeticScienceanditsprinciplestowardsthenobleend ofselfrealizationandinnerillumination.Inthisessaywewillconsiderwithmuchmoredepthprecisely whatTheurgyis,howitcanberecognizedfromotherpractices,whatitsintentionsare,andfrom whenceitcameintothepublicworld. TheurgyisviewedbyitsfollowersastheScienceofDivinityortheMagicofLight,asmany ordersromanticizeit.Somanyareitsnames,though,asaresomanyarewhofraudulentlyassignthose titlestotheirownsystemsandwhimsicalideologies,thatwemustlookfurthertoseeifwhatweare studyingisactuallyTheurgy.Theprimaryfourcharacteristicsshallbehereprovided,followedbyan explanationandelaborationoftheinitialparagraph: 1.)Theurgyisalwaysbeneficentinnature.Beitthespiritualevolutionoftheindividual,the exaltationofthesoulorGodhead,thetransmutationofthegrossintothefine,ortheprotectionofthe qualityoflifethroughoutthehumanrace,theworkandaimofTheurgyisfirstlybeneficialtothe magician,throughwhomothersmaycometobebenefited.Thenatureoftheproposedselfishnessof themysticsasissuedfromthemouthsofcriticsoftheartshallbedealtwithslightlylater. 2.)TheurgysharescharacteristicswithEgyptiantheologicalsciencesandpractices.Organizationally thisincludesapriesthoodandaclasssystemofsorts,seenthroughoutmosthermeticorders. Ideologicallythisincludesthebeliefinmultiplelayersofexistenceandthereinseveralbodiescomposing thehumanpersona,faithinanafterlife,andadevoutstudyofhowthenaturalworldandtheactionsof thesupposedgodsinteract. 3.)TheurgycontainscomponentsoftheancientteachingsofthePythagorean,Eleusinian,Orphic, andPlatonicMysterySchools,particularlytheevolutionoftheuniverseandallcomponentstherein expressedvianumber,thegeometricalfixationofstarsandthepropercompositionofkeysymbolic figures.FurtherthanthesewedrawuponthephilosophiesofsuchscholarsasIamblichus,whoresolved theEgyptianteachingswiththeGreekteachings. 4.)Theurgyisatonceapolytheismandmonotheism,believingintheexistenceofeverysupposed entitysaidtoexist,givingeachitsdueofrespectandreverence,andyetbelievingalsoinamonad. Copyright20102011TheDivineScience|www.thedivinescience.org 1

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TheTraitsofTheurgy
1.)Theurgyisalwaysbeneficentinnature.
Theurgyis,bothinessenceandexpression,beneficentinnature.Theabusesofmagicareentirely extinctwithinthisnobletradition,andsuchthingsarecurses,hexes,spellsandothersuchlowformof naturalphilosophyhavenothingtodowiththenobleworkofreachingGod.InevitablytheTheurgist willlearnallofthosethings;itisanaturalbyproductofpersonaladvancementonceoneunderstands whomagicalphenomenonwork.Butthetruemagician,withhismindsteadfastonGodandonthe sublimationofhischaracter,wouldneverdreamofapplyingsuchknowledgetowardsquestionable motives.Insteadhewilldevotehimselftopracticeswhichlifthimuptowardsheaven,whichstirhissoul towardsDivinity,whichrapturehismindwithecstaticunion,andwhichennoblehischaracterto sainthood.Onoccasion,whenDivineProvidenceindicatesitisnecessaryforthefaithofothers,the Theurgistwillalsoengageinmiracleworking,theperformanceofmagicalphenomenon,fortheglory ofGodandtoexaltthethoughtsofthosewhowitnessit.Thisisonlyabyproductofwalkingthisholy path,however,andtherealmagicianwouldneverletitbecomeadistraction. TherearetwostagesofprogressioninTheurgy:ProgressionoftheSelfandProgressionofthe World,successively.Thefirstofthesemustbeobtainedinorderforthesecondtobegin.Ashasbeen stated,Theurgyisaprincipallybeneficialscience,andisfirstaservicetothestudentforhisownspiritual andmentaladvancement.Letusconsiderhowitisthatthefirstformofprogressionleadstothe second. BecausetheidealofTheurgyisfirstlytheactofpersonalascensioninacompleteandharmonized manner,itissometimesthoughtthatthescienceisaselfishone,andthatthemagiciandoesnottakean activeenoughroleinhisworld.Nothingcouldbefartherfromthetruth,however.Itistruethatthe theurgistseekshisownenlightenmentfirst,buthedoessoknowingthatitisthemostefficientposition fromwhichhemayproperlyhelphisfellowman.Itistrueeventhattheinitiate,theNeophyte,can perhapsconjureacoolbreezetoaidoutsidelaborersonahotday,orthataslightlymoreadvanced studentmayaidhisneighborsintimesofsickness.These,however,areminimalinimportance, practicallyirrelevantinthegreaterscopeofthings.Thisisnottosaythatsuchactsareunimportantin thewhole,however,aswemustneverforgetthatthegreatestgoodisoftencomposedofmanysmaller gooddeeds,andsoeventhemoretemporalactionsofthelessadvancedstudentsarestillgreatservices tohumanity.However,theNeophytecannottellthelaborersbywhatmeanstheymayascendinrank andnolongerhavetoworklongdayswithlowwages.Hecanliftasickness,butnotreleasethedeeper psychologicalandspiritualstrainswhichcausedit,andcounseltheindividualinamannerthatshall preventthestrainsreoccurrence.Thereason,ofcourse,isthatonlyanexperienced,wiseindividual canoperatefromaseatofwisdomwhichtrulyallowshimtoguideothers.Itshouldalsogowithout sayingthatanyonewhogivesspiritualcounselwithouthavingbeentriedbysomedegreeofthefire themselvesisahypocrite. Forsuchreasonsasthesethemagicianmustadvancehimselfasefficientlyaspossible,ensuring somedegreeofhisownspiritualevolutionbeforepretendingtobecapableofhelpingothers.Hemust Copyright20102011TheDivineScience|www.thedivinescience.org 2

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notbesatisfiedbythesimpleaccomplishmentsofthejester,thefool,wholingersforyearsonsuch thingsastelekinesisoraffectingthemotionsoffirewhileoftenneverachievingeither.Lettheeasily amusedleavethemselvestherebehind,butmaythededicatedmagicianseetheseassimple manifestationsofhisownprogression;maytheybelookeduponasmeresymptomsofevolution. Evenwhenonehasbeguntoinstructothersinthesearts,timemuststillbeallottedonoccasionto stepawayfromhelpingothersinordertohelponesself.Withoutsuchtimeforpersonaldevelopment andattunementthefacultiesofeventhemostsuccessfulmagiciansshallfallintodisrepair.Overtime theteacherwillfindhimselfinstructinghisstudentsinthewaysofthingshehimselfisnolongerableto accomplish,shouldhenotbeconsistentinallowinganoccasionalspanoftimeforhisowndevelopment. IgnoranceofthisresponsibilitydissolvesthestrengthoftheHermeticTeachingsaltogether,trickling downintonewgenerationsofaspirantswhofindthemselvesunknowinglyinstructedbyhasbeensand frauds. Themagicianshouldrealizethatinordertoputhimselfinthebestpositiontohelpothershemust makeithispersonaldutytobecomeasharmonized,pureandwiseaspossible.Youwouldnotwant yourtherapisttohavemerelyreadonebookontherapy,yoursurgeontobewithoutpractice,orapriest whohasneverreadhisholybookandneverknownGod.Inananalogousmannertheseresponsibilities relatetothetheurgist,whomustbeacounselor,ahealerandaspiritualguidetohisneighbors.Tobe proficientateithertakesmanyyearsofstudyandpractice,andsoitbecomesnecessarythatforthe theurgisttofulfillhissecondprincipletaskofbenefitinghisfellowmanhemustfirstevolvehimselfinto afittingconduitfortheforcesinherentintheuniverseoveragreatspanoftime. Evenshouldthemagicianadvancetoanagreeablepointinhisownevolution,bywhatmeanscan onetrulychangenotjusthisownlife,butthelifeofothers?Tounderstandthis,thepurposeofthe evolutionmustfirstbeobserved.ThegoalofHermeticScienceistheunionwithGod,calledinTheurgy theattainmentofHenosis.Inattainingthisthemagicianplaceshisconsciousintelligencenotinthe animalisticsoulwhichisruledbytheegoanditslusts,butinthatdivinepartofoursoulwhichhascome directlyfromGod,andisstillconnectedtoHimquitedirectly.TheinnerLightofGodilluminateshim, triggeringwhatiscalledtheTrueKnowledgeorGnosis,andtheTheurgistrealizeshisunitywiththe consciousnessofDivinity. Whenoneplaceshisconsciousnessinthisuppersoul,hedoestwothingsparadoxically:hedecides nevertobeaservantofthisworldsbaselusts,itsdesires,andallothersuchlowlycomponents,while alsodecidingtobecomeaninstrumentforGod,i.etheintelligentuniverse.TheGreatWorkprepares themind,thebodyandthesoultobecomeaninstrumentoftheDivineWillbybecomingarealpartof theMindofGod.Incidentally,agoodreligionwithstrongfaithwilldothesamethingtoamanshould hedevotehimselftoit.Suchpeoplebecomethemysticsandsaintsoftheirreligions.Fromthat positiononemayactasaluminaryintheworldofmen,andspreadhislighteffortlesslyhoweverGod inspireshimto. Beforemovingon,wemustemphasizethatevensuchthingsashealingandcounseling,orthe performanceofmiracles,whichtheadeptmayengagein,areultimatelyofalowerandimpermanent aidtomankind.Therealadeptwilldevotehimselfprimarilytoaidingthepermanentsufferingsof humanity,thoseofthesoul,outsidethescopeofdailylife.Hismerepresenceintheworldwilldothis effortlessly.ShouldtheMasterTheurgistneverevenseeanotherhumanbeing,lockedawayinsome caveatopamountain,hewillstillbeshininghispowerfullightthroughtheunconsciousmindofallsouls Copyright20102011TheDivineScience|www.thedivinescience.org 3

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onEarth.HewillperformmiraclesandthelikesasheisleadtodobyGod,buthisprimaryworkwillbe onadeeperandmoretransformationallevel.

2.)TheurgyhasitsrootsinthephilosophiesoftheEgyptianpriesthoodandthe Greekmysteryschools.
MuchoftheHermeticScienceisattributed,somewhattruthfullyandsomewhatapocryphally,tothe ancientmagicalpracticesofEgypt.Asmanyearlywritersunderstoodit,thisincludedthepracticesof theChaldeansandBabylonians,andforthesakeofsimplification,mayalsobeexpandedtoinclude variousotherculturesfromtheMesopotamianera.Egyptianisthenhereusedinthesamesensethat onemayuseRomantodesignatetheSpartan,Greek,ScythianandRomanwaysoflifecollectively. Thatminisculesemanticissueaside,thesepracticescometorefertothebeliefofmultiplelayersof humanexistencereachedthroughthepluralityofbodiesinthewholeself,thepersonificationofthose worldsandtheirpowersasapantheonofdiversegods,theassumptionofgodformsonthepartofthe priest(themagician,forourpurposes)andtheinteractionofsaidavatarswiththerestofthespiritual world.LikewisewefindfromtheEgyptianandGreekphilosophiesaninvestedinterestinhowthegods interactwiththisworld,howtheymaybeinteractedwith,andinthesenseoftheoccultisttowards whatendsthatinteractionmaybedirectedandharmonizedwith.Withallthis,ithardlygoeswithout sayingthataparticularfaithintheexistenceofaspiritualworldand,ifnotanafterlife,atleastaplaceof transitionforsouls,isanecessarytraitofanysystemwhichclaimstobehermetic. ThesubjectofthecontributionsofEgypttothedevelopmentoftheHermeticSciencethroughits pioneers,suchasPlotinus,Plato,Socrates,andPythagoras,isanimmensesubjectwhichstudentsofthis systemwillbeleadtograduallyunderstandastheyadvancethroughtheclasses.Insteadofgoinginto suchthingshere,Iwouldliketoconsiderforalittlewhiletheindividualwhoactuallycoinedtheterm Theurgy,andpostulatedinthethirdcenturyADitsimportance,practice,andpurpose:Iamblichus. ThroughhimIalsobelieveitisdesirabletoinvestigate,ifonlyshortly,thePythagoreanphilosophies whichhavebeencarriedintothesystem. IamblichusofChalcislivedroughly250330AD,andwasborninChalcis,CoeleSyria,fromwhence hewouldlikelylaterderivesomeofhistheologicalbeliefs.Hewasthedescendantofalonglineof priestkings,andwasknownthroughouthislifeasanincrediblywiseyetsaintlyman.Contrarytothe typicalsainthowever,Iamblichusdidnotlivealifeofpoverty:inhis80orsoyearsoflife,Idoubt whetherheevertastedpovertyonce,inspiteofhistravelingandschoolingexpenses.Inasaintthis wouldbeincorrectlyperceivedasadownfall;amanwhodesirestoholdontohismaterialpossessions orwealthwouldbefrowneduponbyChristiancontemporaries.Forourcasehowever,namelythecase ofastudentmagicianandphilosopher,itwasperfect.Why?Hiswealthallowedhimtostudyunbridled bytheworriesofthecommonfolkorpeasants.Slaves(whomwerealwayssetfreeafteronlyshort intervals)kepthislodgingforhim,tendingtowhatneedshehad,whilehespentthedaysandnights studyingferventlytheNeoPlatonicphilosophiesandmostintenselythePythagoreanmysteries.Apart fromblessinghimwiththetimetocontemplatesuchcomplexphilosophies,hiswealthalsoallowedhim tostudyatthebestacademiesandschoolswhichtheeracouldoffer. ThefirstteacherofIamblichuswasarenownedphilosopherbythenameofAnatolius.Afterhearing hislecturesonNeoPlatonismIamblichuswasalmostcompletelywonovertothePythagoreanandNeo Platonicschoolsofthinking.Fromherehetraveledtothesourceofthepresentinformationitself:a Copyright20102011TheDivineScience|www.thedivinescience.org 4

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remarkableandnowlegendaryscholarbythenameofPorphyry.PorphyryofTyrewasaHebrew,born withthenameofMalkosin235AD,meaningking,afterhisfather.Inspiteofthis,andthefactthat theHebrewshadanalreadycomplexsystemoftheologyandoccultismwhichheperhapsneveractually learnedof,MalkosalwaysidentifiedhimselfwiththeGreekmethodofthinking,finallymovingtoRome in263ADwhereheacquiredthenicknamePorphyry,whichreferstothepurpleandgoldcolorswhich lacedtheemperorsrobes. TounderstandIamblichusashortconsiderationofPorphyryisanecessity.AftermovingtoRome PorphyrybecameadevotedfollowerandfriendofthefamousphilosopherPlotinus.Afterthepassing ofPlotinus,whowasmostnotedforhisadvancesinregardstoTheIneffableorTheOneThing, PorphyrypainstakinglyarrangedallofhislecturesintoaseriesentitledTheEnneads.Porphyrywrote severalothercompilationsofphilosophy,buthismostvaluablecontributionwaslikelythepreservation oftheteachingsofPlotinus,whichwewouldnothaveotherwisehad.WealsohavePorphyrytothank fortheonlylegitimateandreliableaccountofPlotinus,ashealsowroteTheLifeofPlotinusshortlyafter thelattersdeath.PlotinusattributedmuchofhislearningtohistimeinEgypt,andinhisEnneadswe aregivenwhatmusthavebeenalargelyaccurateaccountoftheinnerwisdomteachingsoftheEgyptian Theurgists. ThemostprofoundofPorphyryswritingswereAgainsttheChristians,aratheraggravatedtreatise explainingcertainlogisticflawsinthephilosophiesandbehaviorsofcontemporaryChristians, IntroductiontotheCategories,aremarkablecommentarytoAristotlesCategories,andAidstotheStudy oftheIntelligibles,whichactedasasortofhandbookforunderstandingNeoPlatonicphilosophy.In hisownaccomplishmentsfortherealmofphilosophy,PorphyryadvancedtheexistenceofPlatosOne andGoodBeingashavingacounternegativeexistencebeforetherealmofBeingorIntellect.Thatis tosay,heproposedofhisownreasoningandunderstandingofthePythagoreanMysteriestheconcept ofanegativeexistencebeyondallcomprehension,paralleltotheQaballisticnegativeveils.Hewas amongthefirstphilosopherstocommonlyusethetermTheIneffableinGreekPhilosophyinorderto refertothisversionofTheOne.PorphyrylikelyderivedthisfromthePythagoreanconceptofAion beforetheconceptionofKronosandRhea,orassomeoccultistsmaybetterunderstandit,theexistence ofKetherbeforethedivisionintopolarityasthemaleChokmahandfemaleBinah. DuetothelecturesofPorphyry,IamblichusdevelopedaninterestalsointheteachingsofPlotinus, andcameheavilyunderhisinfluencethroughhisanalysisanddissectionofTheEnneads.Fromthishe drewmorePythagoreanphilosophiesandshortlydevelopedaverypowerfulinterestinthespiritual practicesoftheEgyptians,Chaldeans/Babylonians,Assyrians,andeventheHebrewstooneextentor another. Mostinstrumentaltothedevelopmentandadvancementofhisownphilosophiesandpracticeswas hisunderstandingofTheChaldeanOracles,adivinelyinspiredtextwrittendownbyJulianusthe ChaldeanandhissonJuliantheTheurgistsometimeintheearly2ndcenturyduringthereignofMarcus Aurellius.TheChaldeanOracleswereasetofinstructionslaiddownbybothJulianusandJulianforthe processofinitiationintotheHermeticsciences.Inessence,TheChaldeanOracleslikelyservedasa mergingpointfortheEgyptianandearlyGreekhermeticscienceswiththeBabylonian,Assyrianand ChaldeanHermeticsciences.ThismayhavesomethingtodowiththeinitiationofJuliantheTheurgist intothehermeticmysteryschools,particularlytheSchoolofOrpheus,whereinweseeananalysisofthe fourelementsintheformofprose.Thiswaslikelycoupledbytheinfluenceofanearlystudentof Pythagorashimself,aphilosopherandmagusbythenameofEmpedocles,whowouldbethefirsttoput Copyright20102011TheDivineScience|www.thedivinescience.org 5

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thePythagoreanunderstandingofthefourelementsintowritingasgovernedbythePowersofLoveand Strife,thatistosay,duality. UponviewingthesurvivingfragmentsofthisChaldeanpoem,weseeaparticularsetofbeliefs emergewhicharerathercomplimentarytocertainalchemisticbeliefswithinhermeticscience.The monasticGod,TheSupremePrinciple,ischaracterizedsimplyasFather,Mind,MindoftheFather,and mostinterestinglytoHermeticstudentsandthosewhohavereadmytreatiseontheelements,this PrincipleiscategorizedalsoasFire.ThatCelestialFirewhichbyitslight,theL.V.X,sentforththefabric outofwhichthelivinguniversewouldbewoven.ThePrimordialPointatwhichtheNotofthe QaballistsistransmutedintoKether.TheChaldeanOracles,then,dealtwithPlatosOneandGood accordingtotheformulaofHeraclitus;thatistosay,theydealtwithGodatthepointofmanifestation thealchemistsPrimumMobile.Apartfrommovementhowever,thisBeingispresentedalsoas Intelligent,asistheFirstMotiveaswellastheFirstMotion.TheOraclesdonotpierceasdeeplyasthe Qaballah,however,inthattheyseemtostopwherebeingstops,andlooknotparticularlyfurther. Thismaybewisdom,however,asanythingpastthehighestpointofquintessentialexistencecannever bepractical,andthereforecanneverbecomewisdomitself.Ashasalreadybeenseen,thisparallelof thetheologicalQaballahwaslaterdelvedintobyPorphyryandhiswritings.Corywouldlaterdefinethis ChaldeanFatherassuch: HeistheFirst,indestructible,eternal,ingenerable,impartible,entirelyunlikeaughtelse,Disposerof allbeauty,unbribable,ofallthegoodtheBest,ofallthewisesttheMostWise;theFatherofgoodrule andrighteousnessisHeaswell,selftaught,andnatural,perfect,andwise,thesoleDiscovererofsacred naturelore. Suchremarkswereratherunusualinregardstoadeityofthetime,andsoEusebius,thebiographer ofIamblichusandstudentofAedesius,adirectdiscipleofthelatter,wascorrectincallingtheremark PersianZoroastrianism.Thiswasnotcriticism,however:simplystatingtheobvioustothescholarly.It isadefinitionwithwhichIamblichushimselflikelyagreed. AparticularlyimportantcontributionoftheChaldeanOraclestotheGreekPhilosopherswasthe wisdomwhichZoroastrianismhadtoofferregardingthethreefoldexistenceofahumanbeing:what mostarewellacquaintedwithasthephysical,intellectualandcelestialbodies.Asthemostsensible divisionofbodiesseemedtobetheonewhichtheEgyptianpriestsofferedtothosewhowereambitious enoughtotraveltheirandlearnfromtheirmysteryschools,thiswasarelativelynewideaofthetime. TheAssyriansalsoprovidedcopiousloreregardingthetrinityofthehumanbeing,forasHippolytus writes: Andfirstofall,inconsideringthetripledivisionofMan,theyflyforhelptotheInitiationsofthe Assyrians;fortheAssyrianswerethefirsttoconsidertheSoultripleandyetone. TheChaldeanOraclesalsoofferanattainmentwhichiscalledThatwhichistheendof understanding.ItisthehighestpointofattainmentwithinTheurgy;astateofmindsimilartothe Samadhiofyogis.HeretheTheurgistbecomesilluminatedinwardlyinthemaximumstateof understanding,totalGnosis.Hecanutilizehisattainmentofselfrealization,Gnosis,byfurtherpushing towardstheachievementofHenosis.InHenosistheconsciousnessoftheTheurgistbecomesidentified withtheconsciousnessoftheUniverseitself. Copyright20102011TheDivineScience|www.thedivinescience.org 6

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ThelastinstrumentalphilosophywhichIamblichuswouldmakehisownwastheconceptofinner divinityandtheroyaltyofmanasarepresentativeofTheDivine;abeliefwhichweseestrongly expressedinhiscorrespondencesbyletterwithPorphyryletterswhichwereeventuallybrought togethertobecomethebookTheEgyptianMysteries,hismosthonoredsurvivingwork.Forwhen Porphyryasks: Howcansuperiorbeingsbecommandedasthoughtheywereinferiors? Iamblichusanswers:Because(a)theentitieswhichareinvokedassuperiorsbutcommandedas inferiorsareforcesthatthoughtheyaremorepowerfulthanhumanbeingsinspecificfieldsare neverthelessinferiorbecausetheyarelimitedtothosefields(183).(b)Thepractitionerinvokesthemasa humanbeing,butcommandsthemasinferiorsbecauseheisinvestedwithDivinepower. SoalsodowefindinTheOracles: TheFathercontrolsfromwithinandnotfromwithout;controlsbybeing,bylivingwithin,andnotby constraining. Thelatteriseasilyseenbyastudentofthehermeticsciencesasbeingidentifiablewiththe principlesofinvocationandnaturaldivinity;asubjectwhichisfoundevenintheChristiantheologies wherethebodyisthetemplewithinwhichresidesGod. TherewasasortofclashbetweenPorphyryandIamblichusduetotheirdifferentapproachesto God.PorphyrywaswhattheHindusageswouldhavecalledaRajaYogi,someonewhosoughtGod throughintensereflectionandcontemplation.Inthiswaythestudentwouldgraduallywakeuptothe realizationofthetruthbehindtheveilofexistence,andwouldachievehisGnosisinthatform.Amongst theGreeksthiswasapopularformofspirituality.Iamblichus,ontheotherhand,believedinthemore activeapproachoftheEgyptians,involvingmorestrenuousmeditativeexercises,thedevelopmentof thevariousspiritualbodies,andtheuseofmagicalenergies.Therefore,withPorphyrybeingaleading authorityofthetime,itbehoovedIamblichustodefendhisapproach,theapproachofthemagician,asa resultofwhichwehavehisEgyptianMysteries.Hisreasoningwasprincipallythatbecausethehuman specimenisaphysicalone,itrequiresaphysicalarenainorderforaneventtoseemrealtoit.Inaritual therearethreecomponents:thephysical,mentalandspiritual.Likewiseinmantherearethree components:thephysical,mentalandspiritual.Inaparallelmanner,aritualinvolvesthehumanbeing asacompleteunitintheprocesswhichheisundertaking.Thetools,geometricfiguresand stimulants(incense,fire,etc)provideforasettingwhichmakestheoperationappearveryrealtothe student.Afterall,whohasnotdoneacompleteauthenticritualandnotfeltintheprocessasifthey werethereandthenpartofsomethingmythical,magicalandaltogetheroccult?Whentheincenseislit, thefiresareburning,thecircleisdrawnandthemantrasandinvocationsbegin,onefeels,asRegardie says: ..lifteduponhistoestowardstheskies,asifhecouldtreadontheveryfirmamentofNuit. Iamblichusproposedthat,whilenotentirelynecessary,thiswassurelymorehelpfultotheaspiring magicianthansimplyworkingwithintangiblefeelingsandabstractstatesofmind.Evenamore advancedmagiciancouldsuddenlyfeellikeagodwhenputinthatcorrecttheatricalsetting.Withthe toolsappealingtothephysicalsheatheoftheinvidivual,themagicwordsandbarboroustonguesoften involvedinagivenritualstimulatethementalaspectofthemagician.Theycreateastateofmindwhich Copyright20102011TheDivineScience|www.thedivinescience.org 7

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thephysicalsupplementshavealreadysetinwork,andconcretetheatmosphereoftheritualtothe mentalaspectofthestudent.Thefinalstep,thespiritualstimulation,comesthroughtheinvocations andevocations,aswellasinteractionwiththeresultantenergies,whichisofcourseautomatic. Iamblichusreferredtoallthenecessarycomponentsofaritualassynthemata,whichweresymbolic presenceswhichremindedthesoulandhighermindofthemagicianofhisinnerandtruedivinity.The ritualtools,then,werematerialsynthemata,witheachofthetoolsrepresentingacertainpartofthat higherbeingwhichthemagicianwasaspiringtobecome.Thewand,forexample,wasasynthema (singularofthepluralsynthemata)ofthedivinevolition,thattruewillpowerwhichhadthedivine authoritytocommandtheforcesofthelowerworld.Wieldingitwithanunderstandingofthismeaning subtlyremindsthestudentofhisowninnerstrengthandvolition,andthroughtheprogressiveself hypnotismofthetheatricalritualtheindividualwindsupforgettingentirelyaboutthewandanddirects thishigherwillpowersolelyofhisownaccord. Higherthanmaterialsynthematawerethemoresubtleandrefinedsynthemata:mentalimagesand sounds.Thenextstepfromtheheavyritualpracticeisthemorerefineduseofvisualization, concentrationonmentalimagesofdesiredeffects,andtheuseofsimplesoundstoproduceacertain stateofmind.Forthelatter,acommonusewithinTheurgyarethenamesofGodhead.Themost commonoftheseinmeditationareEl,Elohim,YodHeVauHe,ShaddaiandAdonai.Inadditiontothese Godnamesarealsothemagicformulae,suchasIAOandLVX,whichareoftenintonedforspecific purposesinparticularritualsortoinduceastateofmindalongsidetheinvocationofaspecificenergy. Allofthesementalsynthemataactivateacertainresponsefromthesoul,andstimulatingit,cansend forthadegreeofforcewhichmayotherwisehaverequiredmuchintrospectiontotap.Thisoccursdue toasubtle,oftenunspokenrealizationoftheinnerdivinitywhichisreflectedintheformulaofthese names,andwhichreverberatestrulywithinthefocusedmagician. Thefinalsynthematawouldbethesubtleshiftofpresenceintoaspecificstateofbeingwhich engulfstheentireperson.Namely,atrueinvocationinwhichthemagicianfullybringsforthand activatesapartofhissoul.Fortheinvocationsofthemanyspiritsdonotbringthespiritsthemselves downintothebeingoftheindividual,butinsteadusethosespiritstodrawouttheanalogousforces withinthemselves,untillikefaceslike.Theinvocationsservetoremindtheinvokerofthemany componentsofhisownsoul,andthroughpractice,allowhimtocommandalltheaspectsofhissoul completely.Thenatureofthisrelationshipbetweentheinternalmanandtheexternalspiritworldwill bediscussedinalaterchapterexaminingthemicrocosmandmacrocosm. Inperfectawakening,thereisnolongeraneedforsynthemataofanysort,asbeingthedivinesoul himself,themagicianneedsnomorereminders. WhenPorphyrydied,IamblichussecededhimastheheadoftheNeoplatonicSchool,muchlikehow PorphyryhadsecededhisownteacherPlotinus.Unlikebefore,however,IamblichustookNeoplatonism intoamajorshiftofpracticalityalongsideintellectuality,asopposedtosimplythelatter.Heestablished hisownschoolinSyria,andtherehespenthistimefusingtheideasofPlato,PythagorasandTheurgy. UsingthetheurgymentionedintheChaldeanOracles,hetookJuliansteachingsandcraftedthem intoanactualsystemofbeliefsandpracticesusingpaganspiritualpracticesastemplates,particularly thoseoftheEgyptians.TheresultwasearlyTheurgy,andasthemilestonemetaphysicalconceptswhich Iamblichusintroducedtophilosophyhavecomerollingondownthroughthetimes,itbecamesoclosely associatedwiththepracticesofhermeticsciencethatnowtheyexistonlyasoneart. Copyright20102011TheDivineScience|www.thedivinescience.org 8

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Iamblichusleftuswiththefollowing(partially)survivingworks: TheLifeofPythagoras TheProtreptic DeCommuniMathematicaScientia InNicomachiMathematicumIntroductionem Theologumenaarithmeticae OntheMysteries,or,TheEgyptianMysteries Wecansaythatourtraditionhasvariousfountainsandconfluences.Thefountainsare peoplesuchasPythagoras,whocomeasdivinemessengerstobringthenextlevelofspiritualwisdomto thepeople,orareoriginssuchastheEgyptianesotericpractices.Theconfluencesareplaceswhere variousstreamsfromvariousfountainscometogether,andturnintoasingleriver.Iamblichusisoneof themostimportantconfluencesofthistradition,sincehetookallthattheGreekmysticalpracticeshad toofferinonehand,graspedtheancientEgyptianpracticeswiththeother,andpulledthemtogether intoacommoncenter.Inaway,hewassimplyreunitingtwosystemswhichhadoriginallybeenone, butthatovertimehadgrownapart.Hereunitedthemandrectifiedthem,andagaintaughtthemas one.Ifsuchconfluencesdidnotincarnatefromtimetotime,thenalltraditionswouldsplinter uncontrollablyintothousandsofdifferentlineages,andnoreliabletransmissionofknowledgecould continue.AmongsttheFountainsofourtraditionareHermes,Solomon,Zoroaster,Orpheus, Pythagoras,Proclus,Akhenaten,andothersuchancientpersonages.AmongsttheConfluencesofour traditionaresuchpeopleas(tonameafew)Apollonius,Iamblichus,Trithemius,Paracelsus,Agrippa, FrancisBacon,andCagliostro.

3.)Theurgyisatonceamonotheisticandpolytheisticparadigm
OneofthedominantreasonsHermeticSciencehaslastedaslongasithas,andwhyithasbeen advanceduponbysomanyphilosophersofdiverseeras,isitsabilitytostretchacrossmanyreligious andculturalparadigmswithouteitherlosingitsownpotencyordilutingthatofothersystems.Though itdoesholdcertainbeliefsthatsomemightrelatetoreligion,itisessentiallyanamorphousformof spiritualitywhichcanfitintoalmostanyothertemplatewhichonemighthold.Thedegreetowhichit maybemergedwithothersetsofbeliefsislimitedonlybytheunderstanding,knowledgeandcreativity ofthescholar. Thismalleabilityhasallowedtwothingstohappenthroughoutthesystemshistory.Firstand foremost,ithaskeptHermeticSciencealiveintheformofschools,lodgesandorderswhichatonetime spannedalmostallofEurope,England,northernAfrica,muchofIndiaandpartsofAsia.Hebrews, Muslims,Jews,Christians,Egyptians,yogispiritualists,paganmystics,Greeksandeventribalsectsall did,atmultiplepointsintime,havetheirownscholarsthatnotonlymaintainedbutexpoundedthese philosophies.ThisleadstothesecondbenefitofTheurgybeingsoeasilyspreadacrossmanycultures andparadigms:theabilitytocatchtheattentionofandbeelaborateduponbyscholarsofdifferent religiousandspiritualsects.IthasallowedtheHermeticSciencestobestudiedwithoutbiasbyEgyptian HighPriests,CatholicPopesandclergymen,JewishQaballists,thebrightermindsofalllodgesandorders associatedwithsuchparadigms,andevenperiodicgeniuseswhichhaveappearedthroughoutwestern andeasternhistory(IsaacNewton,tonameone).Apartfromtheseprimaryorganizationsarealsothe manydiverseancientsects,suchastheChaldeans,Babylonians,Assyrians,Sumerians,Romansand Greeks,allofwhichplayedanincrediblyimportantroleinthedevelopmentandprogressionofTheurgy. Copyright20102011TheDivineScience|www.thedivinescience.org 9

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Almostanyparadigmcanfittheteachingsofhermeticscienceintoitsowntemplateifjustalittlebit ofstudyisdevotedtothesubject.Ihopethatthisallowsagatewayforspiritualevolutionthatreligious restrictionsmighthaveotherwiseconstrictedbeyondrecovery.Nomatterwhatreligiousbeliefsyou hold,solongastheyarenotblatantlyatheisticordirectlyconflictwiththefirstcharacteristicofTheurgy presentedearlier,Theurgycanbeused,studiedandpracticedwithnoviolationofreligiouslaw. Imustherementioncertaintechnicalitieswhichhavenodoubtalreadyariseninthemindsofsome readers.Bymystatementregardingreligiousrestrictions,theintentionwasnottoconveytheidea thatreligioncripplesthesoulsadvance.Beingtrulyinflamedwithpassionforonesreligionandits teachingsisindeedapowerfulmodeinwhichtoadvanceonesownprogressioninthesightofthe universe.Suchpeoplearethemysticsoftheirreligions,andtheteacherstothosewhowouldlisten.To suchasthesetheuniversehasrevealedmanyofitsleastknownsecretsalreadyintheformsof inspirationsandvisions.However,itshouldgowithoutsayingthattheratiooftrueferventand practicingbelieverstoundedicatedbelieversthatweaklysupportandpracticetheirfaithisdrastically onesided.Onecangohisentirelife,forinstance,withoutmeetingatrulyinspiredreligiousman,and whenIlookattheintentionsofsuchreligionsasitispainfultothinkthatsomanyofitsfollowersdonot actuallyaspiretoitsloftyidealsandgoalsofpersonalandspiritualdevelopment.Thisisallvery unfortunate;thisisallverytrue. Itdoesnottakeascholarinreligiousstudiestounderstandthatacrossthefaceoftheearththe mostdominantdifferencebetweenanytworeligionsisitscelestialhierarchy:theentityorentities whomareworshippedinthatreligion.Thisisastrangething,asitisonlythoseteachingsofareligion whichmaybeappliedintolifeandpracticedfortheadvancementofanidealwhich,asfarasthe progressionoftheentireraceisconcerned,isactuallyimportant.Yettrueasthismaybe,weseethat religiouswarsarenotfoughtoverthedifferencebetweenturntheothercheckandaneyeforan eye,noroverwhetherornotitisrighttoeatsomethingwhichoncehadthelifesparkinit.Instead theflamewhichstartsfiresintheheartsofmenisthatthoughtofthehierarchy,uniquebetween religions,foritistotheirgodsthatmostmenaredevotednottotheirideals.Forthisreasonpeople worshipJesusChrist,yetdonotcastoutdemonsorhealthesick.ForthisreasonpeopleworshipAllah, yetdonotallowtheirbrethrentoliveinpeace.Forthisreasonpeoplecouldhealthesickandcastout demons,yetfindthemselvesburningatastakebytheendoftheday.Itisanunfortunatecycleof misunderstanding,andonewhichseekingrefugeinTheurgycaneasilyreconcile.Plainlyspeaking,itis thesynthesisandcommongroundofallreligion.Itisspiritualitystrippedofthebellsandwhistles,of theuniqueclothing,ofeachreligion.Religioncomesfromarootmeaningtobind.Theurgy,onthe otherhand,isliberation. ThereisavirtueofTheurgy,however,whichstrikesoutthisinnateevilthatseemstospreadlike fire.Inacknowledgementofthenatureofreligionsdominantproblem,thesolutionwhichisofferedis theresolutionofallgodsintoasingleset,whereeverythingisacceptedandonemaypickandchoseas hepleases.TheFather,SonandHolySpiritarenotseenasentirelydifferentfromBrahma,Vishnuand Shiva,forexample.Theyareviewedsimplyasparticularaspectsofthesameessentialforces,asone mightlookatonesideofaboxwithoutlookingattheother.Youmayfindanygod,goddess,daemon, demon,deva,angel,aeonandelementalwithinthecosmos,andtheexistenceofeachisacceptedby thephilosophiesofthisscience.ForthisreasonHermeticSciencecanserveasacornerstoneforfinding acommongroundbetweennearlyallexistentreligions.OnemayworshipYHVHorworshipBrahma, andyetiftheyarebothstudentsoftheHermeticSciencetheywillgreeteachotheronequaland friendlygrounds,knowingthattheybothacknowledgethesameforceassupremeanduniversal.In timesuchassociationsofnamesdissipate,butthesearehigherlevelsofunderstanding,andcannotbe Copyright20102011TheDivineScience|www.thedivinescience.org 10

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hopedtobeattainedbyeveryone.Theunderstandingthatweareallpartofthesamecurrentinthe universe,andthatweareallinterwovenwithandbythesameforces,however,canindeedbe understoodwithalittlebitofstudy,meditationandreflection.This,Ibelieve,isakeysteptowardsthe progressionofhumanity,andthemarkofahermeticscholar. Thuswesaythatourscienceisatoncepolytheisticandmonotheistic.Itisauniversallanguagewith synthesizesthedetailsofallreligionsintoanunderstandablesetofcoresymbolsthatanyonecan understand.TheinterrelationofallthingsbecomesperceivedbythestudentofTheurgy,andhecan movehoweverhepleasesbetweenreligions,orremaincompletelydevotedtothereligionofhis preference,andstillenjoyasmuchprogressasheworksfor.Ultimatelythemysticpenetratestheveil offormsofemergesintotheunifiedfieldofpureconsciousness,theessenceofGod,whereall differentiationdisappears.Onthisleveltherearenogodsordevils,thereisonlytotalpeace,liberty, light,love,andtruth.Thereforewesayalsothatwearemonotheistic,forweseekasourcebehindall differentiations.

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