Theurgy of Iamblichus Part 4:

 

Theurgy of Iamblichus Part 4:

“Do what thou wilt shall be the whole of the Law.”

“I say therefore that demons are produced by the generative and creative powers of the gods, in the furthest extreme of manifestation and the last divisions: but that the heroes or half gods have their origin in the forces of life in the gods; and that the superior and highest in rank in the souls are brought to completeness and distinguished from these forces.”

The demons are linked to mind and perception and serve the noetic faculty, they are not evil as they are an emanation of the one. The heroes are of the highest race they are the original souls that have completed the journey to oneness and have become as messengers of the gods, having imbued within them that quality which isn’t fixed and passive.

“Thus that of the demons is effective purpose, bringing to maturity the natures of the world and exercising guardianship individually over those coming into existence. Those of the heroes is life-sustaining, promotive of the reasoning faculty, and directive of souls.”

The function of the heroes therefore is supported by the demons as the inherent qualities of souls are expressed perfectly through the reasoning faculty. These two races then work together to facilitate the progress of souls on the material plane, however that of the heroes is of a higher order as to direct humans towards the purpose being inherent within the nature of the soul.

[…] the Soul is next, and ranks as the end of the series of divine beings. Having received from those two races a specific allotment of powers, it both augments the apportionment by other more abundant additions from itself, and likewise projects from itself at one time various forms and principles of life which are entirely different, and at other times others. Thus making use of different lives and ideals according to each region of the world, it is united with those that it likes, and draws away from those from which it may wish to be separate, becoming assimilated to all, and separated from them by otherness. In this way, choosing principles akin both to things that are sempersistent and to those that come into existence in time, […]

Accordingly, demons and heroes are an indication of the soul’s nature, and the soul brings with it certain qualities that work in conjunction with demons and heroes whereby these qualities are brought to task, so as to function at its highest qualitative level. As the soul is ethereal by nature it attracts to itself also those qualities that are harmonious with its own nature and through its place in the world it draws from experience adding greater potential from its surroundings. Those things that are through this process separated from the soul are not in harmony with its greater nature, thus it moves ever forward evolving in accordance with universal law, until it is again united with the first principle. The ontology of the soul is therefore indicated in its relationship with these races via a human being’s natural expressions and inclinations in everyday life, but not the True Will. Although maintaining the same relationship with these races, the True Will is of a higher order of souls, as it is manifested in those souls who have attained perfect union with the celestial races through the Art of Theurgy.

“In autoptic visions of the gods, the most brilliant spectacles of reality itself are to be beheld. They not only shine steadily but they are plainly visible as if in organic shapes. The images of the archangels present themselves to view genuine and perfect. Those of the angels preserve the form itself, but they come short in the completeness of distinctive tokens. Those of the demons are scarcely perceptible, and those of the half-gods are still inferior. Those of the archons are clear, and the archons of the realm of Matter are indistinct, but both classes seem to be exercising authority.”

As the generative influence of the divine light is first experienced from the realm of the gods and finally manifests in the material world, the influence at the beginning is clearly seen as something unique and inspirational, as blessedly received by the subject from the celestial spheres. However, as this influence gets closer to manifestation it becomes more undefined and at last it becomes inseparable from our perception and its manifestation into material existence. The demons and half-gods being in such close relationship to the mind become virtually indistinguishable from the source of its expression, and the observer beholds only the expression itself. The archons are of a different nature and may be likened to the impulses of the soul in its relationship to the things of the material world. Their influence is directly perceived as exercising authority over the will of the individual with the potential to blind him from his place within the hierarchy of divine races. They are thus charged with dominion over the earth and the elements, through them worldly things are acquired, however not corrupt within themselves their seductive nature may inspire corruption within an individual. Therefore, we are charged by the “Book of the Law” that every act of love be dedicated unto Nuit, whereby we may be guided towards ultimate truth through observing all acts as acts of devotion, thereby turning life into a joyful sacrament dedicated to the exaltation of the gods.

I,51: There are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli & jasper are there; and all rare scents; jasmine & rose, and the emblems of death. Let him enter in turn or at once the four gates; let him stand on the floor of the palace. Will he not sink? Amn. Ho! warrior, if thy servant sink? But there are means and means. Be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! Also, take your will and fill of love as ye will, when, where, and with whom ye will! But always unto me.

I,52: If this be not aright; if ye confound the space-marks, saying: They are one; or saying, They are many; if the ritual be not ever unto me: then expect the direful judgments of Ra Hoor Khuit!

Liber AL vel Legis:

“And, further, this fact is to be kept in view: that everything of the visible likeness that is pure and stable thou shouldst attribute to the Supreme Races.”

Here Iamblichus is referring to the material world: the world of matter is in every way perfect and is where the soul finds expression, thus it is here in the final emanation wherein Spirit is liberated to partake in the joys of incarnated life.

“Souls are infected with extraordinary defilements and alien spirits. With these defilements each of these races exhibit itself at the epiphanies.”

The defilements of the soul are those things that are not in accord with our True Wills. The epiphanies received from the corrupting influence of these alien spirits, are thus in conflict with our true natures and serve to guide us astray and away from the nature of our aspirations, which are in harmony with the Spirit and by which the True Will is made manifest.

“Love is the law, love under will.”