Theurgy of
Iamblichus Part 7:
“Do what thou wilt shall be
the whole of the Law.”
“If, indeed, we have stated these things rightly, the
divining power of the gods is not encompassed in parts by anything --- neither
by place, nor by a divisible human body, nor by a soul that is held fast in a
single form of divisible qualities, but being separate by itself, and indivisible,
it is present everywhere in entirety with those who are able to receive it. Not
only does it shine from without, and fill all things, but it likewise permeates
all the elements, occupies the earth, and air and fire and water, and leaves
nothing destitute of itself --- neither living beings nor things sustained from
the realm of nature. On the contrary, it imparts from itself an allotment of
the faculty of foreknowing to some in a greater and other in a smaller degree.
Existing itself before all things, it is able, by reason of its separateness,
to permeate and fill all things, according as every one is able to receive of
it.”
The gods are an expression of the Demiurge and the latter is
an emanation of The One, thus even Aleister Crowley as the prophet of The Aeon
of Horus, was only guided by the collective unconscious which as a result of
his high attainment, he was able to predict perfectly and align himself with
the nature of the New Aeon. The gods are everywhere present, and the nature of
the gods keeps incorporating the present and becomes greater with every occurrence,
it holds within it the past present and future; to unite with the gods and
align our intuitions and creativity to the Collective Unconscious is the Great Work.
Lesser divinatory practices such as the one’s presented in this essay are the
means by which we align ourselves with what Crowley called Man-Soul, Iamblichus
called the gods and what Jung referred to as the Collective Unconscious.
Porphyry:
"Others who are affected by standing upon indented marks, like those who have been filled from an imperceptible inflowing of divine pleroma."
Iamblichus:
“…
it is employed by many persons in falsehood which may not be tolerated. Nor is
there any good present at all, but a certain motion of the soul is produced
which is repugnant to the gods, and allures from them a certain indistinct
phantom-like apparition which sometimes, because of the transient power, is
likely to be thrown into disorder by spiritual emanations of evil demons.”
Necromancy perhaps, but we may also liken it to modern day
Satanism masquerading as Luciferianism, that only amounts to devil worship. It
is a filthy practice; that has nothing in common with Thelema or Theurgy.
Indeed, demons are called upon within the praxis of Thelema and Iamblichean
Theurgy, however they are by no means worshipped or revered as the gods, they
are merely a means to perfection, as they form part of the celestial hierarchy
and are in closer proximity to the gods. The demon worship of modern-day Satanism
is qliphotic, as even their theology is clearly a lie and as they themselves
believe the lie, it is clear that they have been misled. When a person summons
a demon and they have not adequately attained union with the celestial races or
the motivation for the operation is not the perfecting of the individual,
instead being the exaltation of his lower nature, the force is corrupted, and it
becomes black magick. Any and all perceived successes in such operations are
deceptive, whether entirely or partly; they merely serve to lead the black magician
further away from the Truth, binding him to his own obsessions and delusions,
and utterly abhorred by psychopomps.
"For when thou affirmest that “some are affected by
standing on indented marks” thou seemest to signify nothing else than the cause
of all the evils relating to these things. For there are some who overlook the
whole matter of the Perfective Vision, not only in regard to the one making the
invocation, and also the Beholder, but they likewise hold in contempt the arrangement
of religious worship and the most sacred ordeal of encountering prolonged
penance and also reject the sacred laws and ordinances and other Holy Rites.
They consider the standing upon identical marks to be enough, and imagine that
by doing this for a single hour there is a certain spirit introduced. Yet how
may anything worthy of perfective take place from these things?"
This brings Christianity directly into the realm of black
magick and devil worship, the “Perfective Vision” is another way of
saying the “Vision of Beauty”, and is associated with the sphere of the Sun and
the Holy Guardian Angel. Any religion that doesn’t hold this attainment at the
core of its doctrine such as do Thelema and Iamblichus’ Theurgy falls squarely into
the category of black magick. The corruption perpetrated by Christianity
by way of a Great Sorcery, has led to the devastating effect it has had on
western civilization. When Jesus in the bible says “whoever is not with me
is against me, and whoever does not gather with me scatters”, he is by definition
the devil as per the dispersive nature of this god-awful quote when read in messianic
terms. But added to this is the materialist doctrine of Christianity, which has
enslaved and corrupted the soul of western civilization, making it an unredeemable
faith. The following quote from LIBER LIBRÆ by Aleister Crowley affirms the
stand that Iamblichus is taking in regards to the “sacred laws and
ordinances of Holy Rites” “In
the true religion there is no sect, therefore take heed that thou blaspheme not
the name by which another knoweth his God;”
he further affirms what has been stated above in the following from LIBER
LIBRÆ. “Thou then, who has trials and troubles, rejoice because of them, for
in them is Strength, and by their means is a pathway opened unto that Light.” “How
should it be otherwise, O man, whose life is but a day in Eternity, a drop in
the Ocean of time; how, were thy trials not many, couldst thou purge thy soul
from the dross of earth?” The black magician is guided by selfish
motivations and the ordeals associated with attainment and ordinances observed
at sacred rites meant to purge our souls from the dross of earth, is thus
shunned by him as they will drive a wedge between him and his selfish intent,
which remains guarded by his lower nature.
Porphyry: “"Others who understand themselves
in other respects be one divinely inspired through frenzy: some taking darkness
as accessory, others employing certain potions, and others depending on singing
and magic figures. Some are affected by means of water, others by gazing on a
wall, others by the hypaethral air, and others by the sun or some other of the
heavenly luminaries.”
Iamblichus: "All
this kind of divination which thou describest as being a numerous species may
be comprehended in a single faculty, which may be denominated the “Bringing of
Light.” This evidently shines however with a divine luminance upon the
ether-like and brilliant vehicle which surrounds the soul, from which vehicle
the divine imaginations, being set in motion by the will of the gods, take
possession of the faculty of imagination in us.”
Scrying is an important practice for developing intuition
and the creative faculty, it is through the practice of scrying that we build
up our astral bodies to withstand greater influx of the light that leads to more
understanding and accurate interpretation of matters concerning the gods. Throughout
Iamblichus’ interpretation of divination, very little of it is concerned with
divining the future, in fact the focus, as he states in the above quote is “Bringing
of Light”, that illuminates our astral bodies and links the unconscious
with the conscious mind, so that one is able to bring back inspiration received
from the gods and come to a greater knowledge of self. Drugs such as LSD has
the same effect and drugs of a similar nature have also been used for a long
time to bridge the gap between the conscious and the unconscious minds. The
witches used to make a flying ointment from various plants to produce the same
effect, this ointment was made of Belladonna, Datura, Mandrake and Henbane, all
of which are extremely poisonous and of the Nightshade variety. They would make
an ointment from these various flowers and smear it all over their bodies before
straddling broomsticks and running around in a circle. After waking up from
their trances, they recalled vivid accounts of being at the Witches Sabbath the
night before.
“There are also many other ways for bringing down the Light;
but they may all be reduced to one, namely its illumination in whatever way and
through whatever instrumentalities the gods may choose to shine forth.”
These are all equally legitimate as sacraments and when
employed thusly lead to authentic encounters with the gods. It is the aim of
these practices to unite with the collective unconscious and raise the intuition
via the creative faculty, thus drawing inspiration from an infinite storehouse
which may then become manifest in the material world as insights of Genius.
“Come, then, let us pass on to the mode of divining which
is carried into operation through a human technic, and involves much guessing
and expecting. In regard to this thou speakest as follows: “Some have likewise
established the technic of searching the future by means of entrails, birds and
stars.” “So then to tell the whole story this method makes use of many signs
and symbols which have in various ways been made efficacious by the gods. From
the divine tokens, according to the relationship of things to the signs that
have been exhibited, the technic in some way arrives at conclusions, and
guesses at the augury, inferring it from certain probabilities.”
The symbolism inherent in such methods of divining as Tarot
and Geomancy work as intermediaries between us and the collective unconscious,
they speak directly to the unconscious mind. But as we are not directly
connecting with the gods, we are reliant on accurately guessing the answer.
These forms of foretelling the future are also not prophetic, as is the case
with some of the techniques that have already been discussed, as they rely on
the context created by a question posed and their accuracy is largely a matter
of how well the symbols are understood and interpreted in conjunction with the
question.
“In like manner, therefore, they generate all things by
means of images, and likewise signify them beforehand through instituted emblematic
representations. Equally, also, by this means, they excite our faculty of
understanding to a greater acuteness. Let these things, therefore, be
determined in common to all technic of this kind that men have devised.”
These forms of divination may be employed by everyone as the
symbols are universally understood by us as they are unconsciously perceived
and link us to the gods in this way. They raise our level of insight into the
nature of the problems presented in readings, although they do raise our understanding
and may be employed by all, the depth at which they are understood will
obviously affect the accuracy of the reading.
Porphyry: “The
diviners all say that they arrive at their foreknowing of the future through
gods or demons, and that it is not possible for others to have an inkling of it---only
those who have command over the things to be.” “I dispute whether the divine power is brought
down to such subserviency to human beings, as, for instance, not to hold aloof
from any who are diviners with barley meal.”
Iamblichus: “But
when thou appliest the term “subserviency” to the provincial care and
protection that we enjoy thou fail aright to understand the vastness and power
of the gods, the goodness transcending and the causality which includes all
things. Besides, thou overlooked the mode of energy, that is neither attracted
downward nor turned toward us, but proceeds us, as being separate from us and
entirely distinct. It, indeed imparts itself to the recipients, but in this it
neither goes out from itself nor becomes lessened, nor is it subservient to
those that participate of it.”
It is not the intellective faculty that is in communication with
the gods, but it is the soul and the light of the spirit that in union becomes
the medium between us and the gods. The light therefore cannot in anyway be
subservient to man, and man serves only as the conduit for inspiration received.
Inspiration from the gods is thus realized and manifests as prophecy and works
of a divine nature, once an individual has made himself worthy for the
reception of the gods.
“But on the other hand, it shares
its benefits with all, and makes all to be like itself. It not only serves
those abundantly that belong to its circle, but the more it remains by itself;
it preserves them in every way, but remains complete in itself so much the more
it is filled by its own stores. It does not itself become of the quality that
participate of it, but it renders its partakers similar to itself; it includes
them within its own sphere, but at the same time is neither mastered nor
encompassed by any one of them.”
The light connects the unconscious to the ether but remains
separate from both, or is distinct from both who have united with each other as
facilitated by the LVX. This distinction is necessary, as all things at all
times are always surrounded by the light and connected to each other therein.
However, it is only plausible to be considered the “astral light” once union
between the soul and the gods have been attained and from which divine
inspiration is received. The light emanates through the worlds having its origin
in the First Principle and its nature is sempiternal. Thus, preceding all
manifestation, it is an expression of all things equally, everything that occurs
is stored within the light, but may only become perceptible through the art of
divination, once an observer is introduced and then the divination is a unique
expression based on one’s unique relationship to the world and the gods. But not
unique to the light itself, as the light “shares its benefits with all” and
only by applying the art of Theurgy, and specifically attaining communion with
the gods may a person see into the light, and learn from what is stored there.
The LVX is then filtered through our dealings with the gods, and one’s
understanding and relationship to the gods will determine the efficacy of the
operation.
“If, however, the power of the gods in this matter of
prognostication extends to objects without soul, such as pebbles, rods, certain
trees, stones, wheat or barley meal, this is itself a most wonderful form of
predicting by divine vaticination, because it is an imparting to the soul to
things that are without soul, and motion to objects that of themselves are
incapable of moving, and makes everything clear and knowable, participant of
the reasoning faculty, and definable according to the measures of intelligence,
and yet having nothing of rationality by themselves.”
Divination of this kind is a most revered practice, as it is
indicative of the diviner’s attainment and its accuracy is not dependent on the
technique employed, but the adept’s unique relationship to the divine. The intuition
being of primary importance in this manner and everything else becomes a
beautiful display of artistry, as the creative faculty is thus displayed in the
light of a divine communion.
“Thou introduces it at once in regard to the divinities
that are the causative powers in the art of divination, by questioning “whether
a god or angel or demon or some other such being, is present at the
manifestations (epiphanies) or at the divinations or at any of the Sacred Performances.”
The simple reply which we make to this is that it is not possible for the
Divine Performances to be carried on in a manner befitting sacred matters
without one of the superior races being present beholding and making the Sacred
Performances complete. Accordingly, when the procedures are perfect, sufficient
of themselves, and without defect, gods are their directors. But when they are
only suitable for the intermediary races (as angels and demons), and fall somewhat
short of what is due to the highest beings, then they have angels to make them
complete and make the exhibitions. But those which are classed as the lowest
and last are assigned to demons to be performed.”
In the same way as in modern ceremonial magick, the qabalistic hierarchy
is strictly observed and Demons form the first link between an individual and the higher celestial races. In fact, linking the soul to
the highest races can only be systematically achieved. One does this by observing the hierarchical
structure outlined and uniting accordingly with these races. It would not be
sufficient to neglect any one of these races when the aim is perfection. Each part of Theurgic ceremony would then be imbued by the symbolism in accord with the race that is called to be
present at that specific juncture of the operation, for example the temple furnishings and circle of the
Greater Key of Solomon compared to that of the Lesser Key, are reflective of
this principle, and anyone who has been fortunate enough to have experienced formal initiation may recall the same principle having been employed at the ceremony.
“We do not grant in the least what thou throwest out as
an acknowledged fact, namely: That the superior beings bring these things to
pass “as having been drawn thither, through us, by the necessities created by
the invocation.” For the god and the entire chorus of the superior beings
connected to him are superior to necessity---not alone from the necessity which
is induced by human beings, but also the necessity which holds the world in
grasp.”
It is a shift in focus that manifests the gods and other
races making them partakers in these ceremonies. They are always present for
they are aspects of each our individual natures, the invocations serve to
awaken us to the fact and does not and cannot have an effect on the wills of
the higher races. These higher races are to a greater or a lesser degree
perceptible and where our focus is, may easily be analyzed, by studying the
nature of these races, for instance, if my focus is concentrated and in accord
with the race of the gods then, I may present with gifts of a divine nature and
to that of demons that which is demonstrated would thus be aligned with the
nature of demons. The shift in focus here discussed and the level of force that
may be concentrated depends also on aligning the will with the Logos or
Demiurge, as the gods have been and are but emanations of the Demiurge, it is
the human will that is to be brought in line with the will of the Demiurge, before efficacy can be reached in Theurgic operations.
“Then, again, the invocation and rites performed by the
adept in superior knowledge bring them to the superior races and attach them
together by becoming assimilated and of the same household; but they never
bring their operations to completion by compulsory endeavor.”
Therefore, the adept achieves union throughout the worlds
and becomes as a god, this union is an act of will and the Great Work is thus
performed as the result of this union. However, it is a natural and
evolutionary change as the adept becomes godlike, whereby his nature is
reflected in his work. This assimilation is characterized by perpetual growth
and not associated to chance or a stroke of luck.
“What is human when it is compared with the divine is
base, insignificant, and a mere plaything. Hence I laugh when I hear that the
god is automatically present with certain persons or objects, whether through
the Cycle of nativity or through other causes. For if he is controlled by the
Cycle of nativity the unbegotten divinity will not then be the superior; nor
will he, as he is himself arranged with certain things with reference to other
causes, be primarily a cause of all things. These suggestions, therefore, are
also entirely unworthy of the conception which we should entertain in regard to
the gods, and are entirely foreign to the performances which take place in
Theurgy.”
The nature of the Demiurge is impersonal and although the perception
and relationship with the gods is unique for every individual, the nature of the
Demiurge is immovable and the same for everything. The gods therefore do not
adapt themselves to us, but we cultivate a relationship with them through the practice
of Theurgy and Theosophy, so that once perfection is attained, we may know the nature
of the Demiurge and do the will of God unhindered, in harmony with the Logos.
“Love is the law,
love under will.”
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