Iamblichus: On the Mysteries · 21 of 218 · tr. Thomas Taylor

Chapter XVa

After this, you pass on to another division into contraries, viz.

the division of Gods with reference to dæmons.

For you say, “ that the Gods are pure intellects ;” but you propose this opinion as an hypothesis, or you narrate it as a dogma adopted by certain persons.

And you infer, “ that dæmons are psychical essences participating of intellect .” Neither, therefore, am I ignorant that this is the opinion of many philosophers; but to you, I do not think it is proper to conceal what appears to me to be the truth.

For all such opinions are full of confusion; since they wander from dæmons to souls, which also participate of intellect; and from the Gods to an immaterial intellect in energy, which the Gods entirely excel by a priority of nature.

Why, therefore, is it requisite 61 to attribute to them these peculiarities, which are by no means appropriate?

And thus much concerning this division, for it would be superfluous to make any further mention of it.

But it is requisite that your doubts respecting this distinction should be properly considered, as the discussion of them pertains to the sacerdotal province.

Farther still, having said “ that pure intellects are inflexible , [i.

e.

not to be changed or altered ] and unmingled with sensibles ,” you doubt, “ whether it is requisite to pray to them .” But I think it is necessary to pray to no others than these.

For that in us which is divine, intellectual, [35] and one, or intelligible, if you are willing so to call it, is most clearly excited in prayer; and, when excited, vehemently seeks that which is similar to itself, and becomes copulated to perfection itself.

But if it should appear to you to be incredible, that an incorporeal nature can be capable of hearing sounds, and it should be urged by you, that for this purpose the sense of hearing is requisite, that it may apprehend what is said by us in prayer; you willingly forget the excellency of primary causes, which consists in both knowing and 62 comprehending in themselves at once the whole of things.

The Gods, therefore, do not receive prayers in themselves, through any corporeal powers or organs, but rather contain in themselves the energies of pious invocations; and especially of such as, through sacred ceremonies, are established in, and united to, the Gods.

For then, in reality, a divine nature is present with itself, and does not communicate with the intellectual conceptions in prayer, as different from its own.

“ Supplications, however ,” you say, “ are too foreign to the purity of intellect to be offered to the Gods .” But this is by no means the case.

For on this very account, because we fall short of the Gods in power, purity, and every thing else, we shall act in the most opportune manner, by invoking them with the most vehement supplications.

For the consciousness of our own nothingness, when we compare ourselves, with the Gods, causes us to betake ourselves spontaneously to suppliant prayer.

But from supplication, we are in a short time led to the object of supplication, acquire its similitude from intimate converse, and gradually obtain divine perfection, instead of our own imbecility and imperfection.

If, indeed, it is considered that sacred prayers 63 are sent to men from the Gods themselves, that they are certain symbols of the divinities, and that they are only known to the Gods, with whom, in a certain respect, they possess the same power,—how can it any longer be justly apprehended, that a supplication of this kind is sensible, and not divine and intellectual?

Themes

◆Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The text explicitly debates whether divine intellect can hear sounds through corporeal powers.

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◆Apophatic Theologytheology

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

The passage describes the divine nature as incorporeal and beyond corporeal organs for hearing.

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◆Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

The text argues that corporeal powers are inadequate for divine reception and that the body hinders spiritual ascent.

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◆Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The passage establishes a clear ontological distinction between Gods, dæmons, and human souls.

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◆Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

The divine intellect is described as pure and incorporeal, hidden from ordinary sensory perception.

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◆Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The text refers to the 'divine nature' and 'illumination' in relation to prayer.

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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 outlines a hierarchy of beings (Gods > dæmons > human souls) differing in their participation of intellect and perfection.

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◆Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The text emphasizes that Gods contain energies of invocations and know the whole of things in themselves rather than through external mediation.

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◆Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The author warns that opinions about dæmons are full of confusion and not to be concealed from those ready to receive the truth.

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◆Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

The text states that in us which is divine, intellectual, and one is excited in prayer.

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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 containing energies of pious invocations rather than being abstract principles.

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◆Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The text describes a state where the divine nature is present with itself and copulated to perfection through intimate converse.

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◆Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The author uses the contradiction that an incorporeal nature can be capable of hearing sounds as a teaching device.

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◆Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The passage centrally debates whether supplications are appropriate for Gods and how they function in divine communication.

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◆Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The text discusses the necessity of purity in intellect and the role of sacred ceremonies in connecting with the Gods.

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◆Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

The passage links the divine nature's excitation to prayer with the consciousness of our own nothingness compared to the Gods.

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◆Theosis Deificationsoteriology

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

The text explicitly states that through intimate converse and supplication, we acquire similitude from the Gods and gradually obtain divine perfection instead of our own imbecility.

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◆Theurgypraxis

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

The text emphasizes sacred ceremonies and invocations that establish a connection with the Gods through which divine nature is present.

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Related passages · 2 parallels

◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 11, Section 1b

“Plotinus says the Godhead is indivisibly divided. doth not leave Its own Unity, but, even in the act of going forth to all things, remains entirely within Itself through the excess of that all-transcendent Unity: concerning these things ‘t…”

Both passages discuss the nature of the divine and the relationship between the divine and human supplication or contemplation. They share a common theme of the unity and transcendence of the divine, and the role of human actions in connecting with this divine unity.

◆greek_mystery|Orphic Hymns|Front Matter, p. 4 (part 14)

“If this is the case, do not they who deny that prayers are to be offered to the Gods, and who prevent their souls from being united with the divinities, that is with beings more excellent than themselves, appear similar to those who are dep…”

Both passages discuss the nature of divine intellect and the efficacy of prayer, emphasizing the unity and similarity between the divine and the human soul. They share the insight that prayer elevates the soul and connects it with the divine, though they come from different mystical traditions.