Proclus (c. 480): theurgy is "a power higher than all human wisdom embracing the blessings of divination, the purifying powers of initiation and in a word all the operations of divine possession."[5]
Keith Thomas: "Spiritual magic or theurgy was based on the idea that one could reach God in an ascent up the scale of creation made possible by a rigorous course of prayer, fasting and devotional preparation."[6]
Pierre A. Riffard: "Theurgy is a type of magic. It consists of a set of magical practices performed to evoke beneficent spirits in order to see them or know them or in order to influence them, for instance by forcing them to animate a statue, to inhabit a human being (such as a medium), or to disclose mysteries.[1]
Theurgy means "divine working". The first recorded use of the term is found in the mid-second-century neoplatonist work the Chaldean Oracles (Fragment 153 des Places (Paris, 1971): 'For the theourgoí do not fall under the fate-governed herd').[7] The source of Western theurgy can be found in the philosophy of late neoplatonists, especially Iamblichus. Although the neoplatonists are often considered paganpolytheists, they embraced a form of monism.
In late neoplatonism, the spiritual universe is regarded as a series of emanations from the One. From the One emanated the Divine Mind (Nous) and in turn from the Divine Mind emanated the World Soul (Psyche). Neoplatonists insisted that the One is absolutely transcendent and in the emanations nothing of the higher was lost or transmitted to the lower, which remained unchanged by the lower emanations.
Plotinus urged contemplations for those who wished to perform theurgy, the goal of which was to reunite with the Divine (called henosis). Therefore, his school resembles a school of meditation or contemplation.
Iamblichus
Iamblichus, a student of Anatolius and Porphyry (the latter himself was a student of Plotinus), taught a more ritualized method of theurgy that involved invocation and religious, as well as magical, ritual.[8] Iamblichus believed theurgy was an imitation of the gods, and in his major work, On the Mysteries of the Egyptians, Chaldeans, and Assyrians, he described theurgic observance as "ritualized cosmogony" that endowed embodied souls with the divine responsibility of creating and preserving the cosmos.
Iamblichus' analysis was that the transcendent cannot be grasped with mental contemplation because the transcendent is supra-rational. Theurgy is a series of rituals and operations aimed at recovering the transcendent essence by retracing the divine 'signatures' through the layers of being.[9] Education is important for comprehending the scheme of things as presented by Aristotle, Plato, and Pythagoras. The theurgist works 'like with like': at the material level, with physical symbols; at the higher level, with mental and purely spiritual practices. Starting with correspondences of the divine in matter, the theurgist eventually reaches the level where the soul's inner divinity unites with the One.[10]
Emperor Julian
The Emperor Julian (332-363) embraced neoplatonic philosophy and worked to replace Christianity with a version of neoplatonic paganism. Because of his untimely death and the hold mainstream Christianity had over the empire at the time, this was ultimately unsuccessful, but he did produce several works of philosophy and theology, including a popular hymn to the sun. In his theology, Helios, the sun, was the ideal example of the perfection of the gods and light, a symbol of divine emanation. He also held the mother goddessCybele in high esteem.[citation needed]
Esoteric Christianity accepts theurgy as a tradition that could greatly benefit a person. The main feat of Esoteric Christianity is to learn the mysteries of God (see Raziel) and to rise to higher consciousness in the understanding of God's relationship to individual consciousness. Theurgy, in the esoteric tradition, uses this knowledge to heighten one's own spiritual nature.[11] Some branches of Esoteric Christianity hold that if an Esoteric Christian, Rosicrucian, or Theosopher practices it they could potentially rise to the degree of Magus or Adept after a certain level of spiritual attainment. In a traditional and magical sense, theurgy is seen as the opposite of Goetia, even though many argue that they overlap.[12]
Radical orthodoxy
John Milbank, founder of radical orthodoxy, asserts that theology "encourages a theurgy which aims at a liberation of nature from terror and distress and at a fully harmonious and beautiful interaction between humans and the natural world". He continues by stating that theology equally "encourages a theurgy which is a social work of maximising democratic participation and socialist sharing".[13]
Some organizations, such as the Hermetic Order of the Golden Dawn, teach a type of theurgy that would help one ascend spiritually as well as understand the true nature of the self and its relation to the Divine and the Universe.[14] This tradition holds that theurgists are usually solitary practitioners who seek the divine light alone. Theurgy in this hermetic sense stresses the need for the individual to separate and analyze the individual components that constitute everyday consciousness and reunite them in a way that changes one's personal awareness into a state that understands and partakes in spiritual grace.[15]
See also
Astral religion – Worship of stars and other heavenly bodies as deitiesPages displaying short descriptions of redirect targets
^ abPierre A. Riffard, Dictionnaire de l'ésotérisme, Paris: Payot, 1983, 340.
^Josephy, Marcia Reines (1975). Magic & Superstition in the Jewish Tradition: An Exhibition Organized by the Maurice Spertus Museum of Judaica. Spertus College of Judaica Press. p. 18.
^Hasidism: Between Ecstasy and Magic, Moshe Idel, SUNY Press 1995, pp. 72–74. The term magic, used here to denote divine theurgy affecting material blessing, rather than directly talismanic practical Kabbalah magic
^Edmonds III, Radcliffe G. 2019. "The Illuminations of Theurgy: Philosophy and Magic" pp. 314-377. Drawing Down the Moon: Magic in the Ancient Greco-Roman World. Princeton University Press.
^Proclus, On the theology of Plato, 1.26.63. E. R. Dodds, The Greeks and the Irrational, University of California Press, 1959).
^Keith Thomas, Religion and the Decline of Magic (1971), Penguin, 1973, 320-321.
^Lewy, Hans, Chaldaean Oracles and Theurgy, Cairo 1956, pp. 421–466 (mostly consulted and quoted from the revised edition by Michel Tardieu, Revue des Études Augustiniennes 58 (1978)).
^SIORVANES, LUCAS (1998). Iamblichus. In E. Craig (Ed.), Routledge Encyclopedia of Philosophy. London: Routledge. Retrieved September 17, 2013, from [1]
^Shaw, Gregory, Theurgy and the Soul: The Neoplatonism of Iamblichus, Penn State Press, 1971, page 115.
^Louise Nelstrop, Kevin Magill, Bradley B. Onishi. Christian Mysticism: An Introduction to Contemporary Theoretical Approaches. Ashgate Publishing, Ltd., 2009, pp. 109–110.
^Aaron Leitch. Secrets of the Magickal Grimoires, chapter 8, pp. 241–278
^Chic and Tabatha Cicero, Self-Initiation into the Golden Dawn tradition, Chapter 1
^Israel Regardie, revised by Chic and Sandra Tabatha Cicero. The Tree of Life: an Illustrated Study in Magic.
Further reading
Fanger, Claire, ed. (2012). Invoking Angels: Theurgic Ideas and Practices, Thirteenth to Sixteenth Centuries. University Park: Pennsylvania State University Press. ISBN978-0-271-05143-7.
