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Theurgia: Or, the Egyptian Mysteries - Scholar's Choice Edition
No preview available - 2015
Abammon according accordingly affirm allotment Amun ancient angels animals apparitions archangels archons Aristotle art of divining Asklepios Assyria astrology Autopsia become Beholders body bring Chaldean Oracle character Chrysippos commingling common concept contrary declared Demiurgic earth Egypt Egyptian language EGYPTIAN MYSTERIES encompassed energy entheast entire everything evil exhibit existence faculty fire genuine gods Greek GUARDIAN DEMONS half-gods Hence holy human imparts impressionable ineffable inferior inspiration invocations invoked Korybantic likewise Manetho manifest manner means mind mode motion namely Oracles oracular Osiris participate passive condition peculiar Perfective Rites performed personal demon pertaining philosophers Plato Plutarch Porphyry possess prayers present principle Proklos proper pure Pythagoras realm of matter realm of nature reason receive regard relation respect Sacred Rites sacrifices separate soul sphere spirits superior races Supreme symbols term thee theurgic things Thoth thou hast tion true truth union universe visible whole worship zodiac
Page 3 - THEURGIA OR THE EGYPTIAN MYSTERIES By IAMBLICHOS Reply of Abammon, the Teacher TO The Letter of Porphyry to Anebo TOGETHER WITH Solutions of the Questions Therein Contained TRANSLATED FROM THE GREEK BY ALEXANDER WILDER, MDFAS The aim is to express "the original, the whole original, and nothing but the original, and withal good readable English
Page 89 - the vital warmth and makes it more potent and predominant. It likewise brings everything into accord with the soul and mind. The light not only shines in the mental constitution, but it also exhibits that which is not body as body to the eyes of the soul through those of the body. The coming of the archangels likewise brings the same
Page 145 - Place of Mind in Nature.—"Surely nothing can be evolved that is not first involved. Evolution and prospection are inseparable conceptions. Go back as you will, and try to propel the movement from behind instead of drawing it from before, development in a definite direction toward the realization of a dominant scheme of ascending relations, is the sway of an over-ruling end.
Page 13 - What is the token (at the Sacred Bites) of the presence of a god or an angel, or an archangel, or a
Page 223 - opens the arcana of the gods to human *The edition of Scutellius has this fuller reading: "Prayer not only assures to us the friendship of the gods, but brings to our hand three fruit?, which are. so to speak, golden apples from the Hesperidean gardens." Proklos designates these three stages of prayer
Page 282 - THE SOUL TO DIVINITY. After the theurgic discipline has conjoined the soul individually with the several departments of the universe, and with all the divine powers that pervade it, then it leads the soul to the Creator of the world, places it in his charge, and frees it of everything pertaining to the realm of matter, uniting it with the Sole Eternal
Page 204 - possible like a god. This was to be accomplished by a life of purity and justice, not by bodily worship, but by mental and moral excellence. the conditions of generated existence, is filled with corporeal things and everything that relates to the world of matter.* I admit therefore that there are two forms of Sacred
Page 271 - likewise himself directs the private life of the soul, and whatever the conclusions we may arrive at by inference and reasoning, he himself imparts to us the principles. We think and do just such things as he brings to us by way of thought. He guides human beings thus continually till through the sacred
Page 126 - writers have conjectured that this exhalation was of the nature of nitrous protoxide. Such a deriving of prophetic inspiration from "laughing gas" has a resemblance to the concept that Emanuel Swedenborg acquired his illumination by drinking coffee, and is equally absurd. t Apollo and Dionysos Zagreus his hearth-mate were the divinities at Delphi.
Page 201 - matter. It purifies the things that are brought to the fire, releases them from their bonds in matter, and likewise renders them, through its purity of nature, fit for the commonalty of gods. It also, through these changes, releases us from the bonds of generated existence, makes us like the gods, and