#16: Neoplatonism and the Theurgy of Iamblichus [37:02]
Episode 16: Neoplatonism and the Theurgy of IamblichusAs pagan traditions started to dwindle in the face of the rising popularity of Christianity in the third and fourth century C.E., a new interpretation of ancient philosophy was born. Drawing from the cosmology of the Thimaeus, this tradition attempted to revive the writings of Plato for a new time. This was a world view which gave place not only to the gods of the classic Greek mythology but also to an interpretation of the transcendent monotheistic deity. This school of philosophy later became known as Neoplatonism.
With its roots in 2nd century Alexandria, Neoplatonism shares much of its cultural heritage with hermetism. Yet Neoplatonism's most famous proponent was not an Alexandrian, but instead came from Syria. His name was Iamblichus. Orating within a tradition that oftentimes had little interest in magical pursuits, Iamblchus became an important apologetic of esoteric practices. The writings of Iamblichus include a new definition of sacred magic dubbed Theurgy, or divine-working, which ought to sound familiar even to many new age practitioners today.
Neoplatonism came to an abrupt end in 529 A.D. when Emperor Justinian forced the Neoplatonist schools in Alexandria and Athens to close their doors. However, neoplatonist philosophy survived outside the Christian world, being openly adopted in the Islamic world and having a profound influence on the medieval Kabbalists. Together with the Hermetism, Neoplatonist philosophy was revived in Western Europe at the early days of the Renaissance and was again studied and adopted by the intellectuals of a new time.
Some useful links:
- Neoplatonism (Internet Encyclopedia of Philosophy)
- Ammonius Saccas
- Plotinus
- Porphyry
- Iamblichus
- "Theurgia or On the Mysteries of Egypt" by Iamblichus
Click to listen to this episode:
Download | Duration: 00:37:02
Posted by Chasing Hermes at February 20, 2010 
Categories: podcast episodes
Tags: neoplatonism plotinus neplatonist ammonius iamblichus porphyry saccas theurgy philosophy magic
Categories: podcast episodes
Tags: neoplatonism plotinus neplatonist ammonius iamblichus porphyry saccas theurgy philosophy magic
Hello guys - LOVE the show!
Would you happen to have any more info (books or links) about being born under the auspices of certain lesser gods? I'm not familiar with astrology, or this aspect of it, so I'd love to learn more.
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Excellent show. Keep up the fantastic work.
Good stuff!
J
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I don't know if my understanding is wronger but I cant get to grips with a "god" being the center of all,We know there are religions belief's far before the concept of a god,The all surly is more than one god. Could it not be that Hermes was the person god is based upon.
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Haha. I woke up down today. Youve ceheerd me up!
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Theres a screet about your post. ICTYBTIHTKY
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Great post and show guys.
I'm a Neoplatonist and Hermeticist philosopher and have been studying it for about 10 years or more now both academically and privately. It would be safe to say that my spirituality is Egyptian Neoplatonism.
One thing I'd like to add here regarding creatio ex nihilo in regards to both Neoplatonists and Christians is that they both agree on the idea. However, for the Neoplatonists to suggest that the One creates ex nihilo is to say that the One differentiates Himself, in a topological sense the One is non-observable and hence Nothing. God in emanating Himself, differentiates Himself in processing the Many.
The Christians on the other hand understand the idea that God creates from "nothing" in opposition to creating from pre-existing matter. It is an act of divine fiat. The difference here is that God is not identified with the unobservalbe and unintelligible One as Nothing. This is why you have the Creator/Creature distinction in christianity.
Neoplatonism has alway found that this understanding smacks of dualism and philosophically unjustifiable. Hence, if God creates from Nothing, what is to individuate God from Nothing? Neoplatonistis have always understood the question in a topological sense and therefore resulting in much more philosphical refinement. Immanence and Transcedence are identical in Neoplatonism.
The only caviat here gentleman is that certain Eastern Christians, notably Copts and Eastern Orthodox christians (Maximus the Confessor, Gregory Palamas), seem to have a middle position if not even a close approximation to the Neoplatonic position, due to there inheritance of the Neoplatonist "Psuedo-Dionysius," who I think is a certain, very lofty Pagan Neoplatonist (a teacher in a very high place) in his day.
Thanks for this program and website.
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