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Iamblichus: On the Mysteries · 15 of 218 · tr. Thomas Taylor

Chapter X-b

This, therefore, rather pertains to some other genus, than to that which always exists, and is suspended from the Gods, and which, in conjunction with them, observes the same order, and accomplishes the same period. Hence dæmons are impassive, and all the more excellent genera, which follow them [and the Gods].
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Themes
Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

The passage describes dæmons as 'impassive' and attributes to them a quality that transcends ordinary categories.

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Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

The passage describes a hierarchy where dæmons follow the Gods and are less excellent than them.

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Evil As Privationtheology

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

The text implies that the 'always exists' genus is deficient compared to the impassive dæmons and Gods.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The Gods are described as actively observing order and accomplishing periods, indicating a dynamic divine presence.

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Separation From Sourcesoteriology

The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.

The description of the suspended genus as 'always exists' contrasts with the impassive dæmons, implying a state of being removed from the divine perfection.

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Related passages · 7 parallels
christian_mysticism|Pseudo-Dionysius: The Mystical Theology|Chapter III-b
“Now in the former treatises the course of the argument, as it came down from the highest to the lowest categories, embraced an ever-widening number of conceptions which increased at each stage of the descent, but in the present treatise it…”
Shared concept: Apophatic Theology — Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1l
“Need is there to understand that in proper truth we do but use the elements and syllables and phrases and written terms and words as an aid to our senses; inasmuch as when our soul is moved by spiritual energies unto spiritual things, our s…”
Shared concept: Apophatic Theology — Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa. (derived)
christian_mysticism|Pseudo-Dionysius: The Mystical Theology|Chapter I-b
“They are useful and necessary up to a point, but the Truth lies beyond them and is to be apprehended to a supernatural manner by what later writers call “infused” contemplation. The sum of the whole matter is that God is incomprehensible.…”
Shared concept: Apophatic Theology — Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1ah
“Aug., Transcende mundum et sape animum, transcende animum et sape Deum. 307 This shows that the Via Negativa starts from something positive. It is a transcendence, not a mere negation. 308 Prov. iv. 6, 8 . 309 ὁ ἐμὸς Ἔρως ἐσταύρωται&g…”
Shared concept: Apophatic Theology — Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa. (derived)
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIX (part 7)
“In the reduction of your soul to its simplest self, its divine essence, you realize this union—this identity. But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation above the limi…”
Shared concept: Separation From Source — The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive. (derived)
sufism|The Masnavi, Book I (Rumi)|PROLOGUE-a
“HEARKEN to the reed-flute, how it complains, Lamenting its banishment from its home: "Ever since they tore me from my osier bed, My plaintive notes have moved men and women to tears. I burst my breast, striving to give vent to sighs, And t…”
Shared concept: Separation From Source — The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive. (derived)
hermeticism|Corpus Hermeticum 10: The Sermon on the Mount|Section 1d
“Spirit pervading [body] by means of veins and arteries and blood, bestows upon the living creature motion, and as it were doth bear it in a way. For this cause some do think the soul is blood, in that they do mistake its nature, not knowin…”
Shared concept: Separation From Source — The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive. (derived)