Recommended Readings

Excerpt from the book: Rediscover the Magick of the Gods and Goddesses, Llewellyn Publications. Sacred Books Chaldean Oracles Corpus Hermeticum. The Way of Hermes, Translated by Clement Salaman, Dorine Van Oyen, William D. Wharton, and Jean-Pierre Mahé. Inner Traditions Rochester, Vermont. Magic and the Mysteries Graf, Fritz. Magic in the Ancient World. Cambridge: Harvard UP, 1997. Price, Simon. Religions of the Ancient Greeks. Cambridge: Cambridge UP, 1999. Dignas Beate, Trampedach Kai. Practitioners of the Divine. Renaissance Hermetism Voss, Angela. Marsilio Ficino. Berkeley: North Atlantic Books, 2006. Walker, D-P. Spiritual and Demonic Magic: From Ficino to Campanella. University Park: T

8- 4th Theurgical Operation: Theurgic Ascent

We now come to the last, and most advanced, theurgic operation, the Theourgikê Anagôgêor Theurgic Ascent (also known as the Hieratic Ascent). Althoughthe procedures are similar to the operations already discussed, inparticular Desmos kai Eklusis, thereis a crucial difference between Ascent and all the other operations,for in those operations the Divinity is always experienced as "other,"but by means of the Anagôgê you ascend so that your soul,so far as is possible for a mortal, unites with a God. In thisway you experience deification(theôsis). Thus the goal of theurgic ascent is union (henôsis) with a God. This may be any God, including even the Demiurge and The Ineffable One (an especial

7- 3rd Theurgical Operation: Liaison

Sustasis is usually translated "meeting" or "conjunction," but again we will get more insight into the goal of the operation if we look at the range of meaning of the word. A sústasis (pl., sustáseis) is literally a putting-together (from sun-istęmi, to set up or place together). Therefore, in its most basic sense, a divine sustasis is a meeting that brings together a mortal and a divinity (Daimôn or God). Sustasis also means an introduction or recommendation, by which a mortal and divinity may make each other's acquaintance. By extension "sustasis" can refer to a friendship or alliance, and this cooperative relation is also a goal of divine sustasis. Therefore we may say that the purpose of

6- 2nd Theurgical Operation: Binding and releasing

Through the operations of Desmós kai Éklusis (Binding and Releasing) a God or Daimôn is called to take temporary possession of a person. The terminology is from traditional magic, but in theurgy we must interpret "binding" in the sense already discussed ("Theurgic Invocation"): preparing a suitable receiver for the divine energy. In fact, the easiest was to understand Desmos is as Telestikę in which a human receiver replaces an agalma (divine image). But first some terminology. The theurgist, who invokes the God or Daimôn, is referred to as the Klętôr (CLAY-tor, Caller) or Theagôgós(God-evoker), whereas the subject is referred to as the Dókheus (Recipient), Theatęs (Seer), or Kátokhos (the "

5- 1st Theurgical Operation: Ensoulment

The first theurgic operation (praxis) that I will discuss is called in ancient Greek Telestikę, a vague term that means "mystical" or "initiatory"; in this case it refers to a particular mystical art (tekhnę) or science (epistęmę). In English the procedure is often called "animating a statue," which might suggest statues dancing about unless you remember that anima is a Latin word for soul, and thus animation is literally giving a soul to something. In Greek this process is called empsúkhôsis, since it puts a soul (psukhę, psyche) into something. Normally empsukhôsis (ensouling) is used to cause a divine or daimonic soul to take up residence in a divine image (agalma); thus the soul is given

4- Basic Principles of Theurgy

The Gods, which exist as Henads in the Monad (see Part III), proceed outward into manifestation, thereby becoming Living Ideas in the Nous of the Demiurge and giving rise to a lineage of Daimones and mortal human souls (see "Pythagorean Succession" on the first page). These Ideas descend through the World Soul, who births them into time and space to inform the material world. Thus all around us and in our souls we find the Forms and Ideas belonging to the Seirai(Chords) of the Gods; they are the material and means of theurgy, and our next topic. Sumbola and Sunthêmata When things that are enformed by the divine Ideas, whether they are found externally in physical reality or internally in psy

3- Ascent to the One

The Ascent (Anagôgę) to The One is the central spiritual practice in the Pythagorean Tradition (see also "The Threefold Way" in "Part 4"). It is based on the principle that "like knows like." Therefore, to know The One, you must become The One. To know the Highest God, you must unify with and become the Highest God, a process of Deification (Theôsis). Further, since The One is the principle from which all things have their existence, by returning to The One we rediscover and preserve our eternal Essence, and thus the Ascent is the principal means of Salvation (Sôtęria) in the Pythagorean Tradition. Through Union with the Divine we come to see beyond our individuality and to understand our ow

2- Mediating Spirits

In ancient Greek, Daimôn (DYE-moan) can refer to any divinity from the High Gods on down, but Pythagoreans tend to restrict it to the Mediating Spirits between the Gods and us. Some Pythagoreans call the higher orders of Daimones the Angeloi (Messengers), because of Their special role as messengers of the Gods; the lower ranks are the Daimones proper and the Heroes. A fourth class comprises the Akhrantoi (the Immaculate or Undefiled Ones), who are Perfected Beings (including certain Sages), who choose to reincarnate so they can help humanity. All together, Pythagoreans refer to the Daimones as our "Betters"(Kreittones). Daimones have an intermediate nature between humans and Gods. All three

1- Ancient Philosophy

The Pythagorean succession In ancient times mystical and magical traditions were passed on orally from teacher to student. Often this involved the teacher ritually adopting the student so that they became Spiritual Parent and Child. Thus in ancient texts the teacher is sometimes called "Father" or "Mother," and the student "Son" or "Daughter." Such a tradition was called a Succession (Diadokhę, "what has been received from another"), and it was commonly traced back to a Divine Ancestor, a God who first divulged the secret teachings to a mortal (often His son). Thereafter the Succession was under the guardianship of that God, and all its members were said to be in a divine Seira (Chord, Serie

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