An Ancient Ontology:

 An Ancient Ontology:

"The One is everywhere present, inasmuch as each of the beings derives its existence from the gods and even though they proceed forth from the gods, they have not gone out from them rather are rooted in them … They have not been cut off from the gods. If they had been cut off, they would not even exist, because all the offspring once they are wrenched away from their fathers, would immediately hasten towards the gaping void of non-being."

Ten Gifts of the Demiurge-Proclus' Commentary on the Timaeus:

The One may be described as the Unity, or the continuation, the nature of which is Agape. In the qabalah this idea is tied into the Logos and the Shekinah as the Dove -- the Holy Spirit, meaning that both matter and motion can be seen as opposites that express; making intelligible the nature of this eternal force that unifies all opposites, even within the body of the demiurge. It is the Dyad symbolised in the Yin-Yang of Daoism and Shiva and Shakti of Hinduism, and in Thelema it is the union between the Beast and Babalon. Hence the One is the Dao or Brahman that is the counterpart of Atman, and when Atman realizes its true nature as eternal and omnipresent it awakens the self to a higher more abstract level of experience. In other words, Union manifests a greater awareness of the gods and as a result, via necessity, a closer -- more direct relationship develops. This relationship serves as the foundation for divine inspiration. The theurgist, upon this union, becomes a priest, or a prophet reflecting eternal truth into the world, an expression that is sometimes called genius, hence, Theurgy is often called the religion of the philosophers. Orphism tells us that the demiurge is created when Zeus is born along with Phanes and Aether, as well as Hestia's subsistence continues into Being along with these. What this indicates is that Agape illustrated in the Empress Atu as well as the light of consciousness -- the L.V.X. are the elements that unite all things within the magickal universe; following this logic, Hestia's subsistence is represented with the juxtaposition of the Priestess and the Empress Atus of the Holy Tarot. Upon closer inspection this ontology presents us with the human soul, or more accurately, the relationship between self and the other, was according to the ancients what constituted the demiurge and not merely the creator of the world, as this creation is dependent on Phanes for its manifestation. Therefore, since the theurgists were concerned with direct experience, this ontology perfectly reflects the ontology of individual consciousness and outlines the structure of the relationship between self and the other, as is also done in the qabalah. The gods, angels, heroes, demons etc, are said to be not separate from but rooted within this body of God. Within this analogy the gods become elements of the macrocosm, both on a subjective and objective front. For example, in the sublunary world the archons are objective being sympathetic to a magician, and they are potentially corrupting forces in the world and their counterparts, the demons, are subjective and correspond to heredity, often a peculiar genetic disposition turns these demons into evil spirits, as they are associated with the talents and natural inklings of the subject. The archons and demons attract each other in this way and are elements of the magician's lower nature. In contrast to the lower beings, the gods are of the higher and are attracted to the intellect. However, both the higher and the lower are aspects of the same soul. Albeit this is a modern rendering, the races find their way within the psyche in the way presented as a consequence of the aim of theurgy, which was to align the soul with the gods and raise the priest to ecstatic states sometimes called divine inbreathing. This only works, as the microcosm within this theology, is a perfect reflection of the macrocosm, as in the qabalah, making the subjectivization of these races a natural progression.