← Home
Iamblichus: On the Mysteries · 66 of 218 · tr. Thomas Taylor

Chapter XIX

But neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument, nor does he who invokes operate through him who prophesies; for to assert these things is impious. And it is much more true to say, that God is all things, is able to effect all things, and that he fills all things with himself, and is alone worthy of sedulous attention, esteem, the energy of reason, and 167 felicitous honour; that which is human being vile, of no account, and ludicrous, when compared with that which is divine. Hence I laugh, when I hear it said, that divinity is spontaneously present with certain persons or things, 168 either through the period of generation, or through other causes. For thus that which is unbegotten will no longer be more excellent, if it is led by the period of generation; nor will it be primarily the cause of all things, if it is coarranged with certain things, according to other causes. These assertions, therefore, are unworthy of the conceptions which we should frame of the Gods, and foreign from the works which are effected in theurgy. But an investigation of this kind suffers the same thing as the multitude suffer, about the fabrication of the universe and providence. For not being able to learn what the mode is in which these are effected, and refusing to ascribe human cares and reasonings to the Gods, they wholly abolish the providential and fabricative energy of divinity. As, therefore, we are accustomed to answer these, that the divine mode of production and providential inspection is very different from that which is human, and which it is not proper wholly to reject through 169 ignorance, as if it had not from the first any subsistence; thus, also, it may be justly contended against you, that all prediction, and the performance of divine works, are the works of the Gods, as they are not effected through other and these human causes, but through such as are alone known to the Gods.
§ Ask Guru about this passage →
Themes
Anthropomorphismtheology

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

The author explicitly condemns attributing human cares and reasonings to the Gods.

All passages →
Apophatic Theologytheology

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

The passage centrally argues that God cannot be described through middle instruments or human categories like generation.

All passages →
Cosmic Consciousnessanthropology

A state of awareness transcending ordinary human consciousness, often involving unity with the universe or higher dimensions.

God is described as actively filling all things with himself and being the sole worthy object of attention.

All passages →
Divine Hiddennesstheology

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

The divine mode of production is described as very different from human understanding and not to be rejected through ignorance.

All passages →
Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The passage defends the concept of providence against those who abolish it due to ignorance of the divine mode of production.

All passages →
Divine Simplicitytheology

The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.

God is described as unbegotten and not led by periods of generation or other causes.

All passages →
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 mention of 'more excellent natures' implies a hierarchy of being descending from the divine source.

All passages →
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.

Humanity is characterized as vile and of no account when compared to the divine, implying a lack of true excellence.

All passages →
Gnosis Direct Knowledgesoteriology

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

The text emphasizes that divine works are not effected through human causes but through modes known only to the Gods.

All passages →
Hidden Sayingssoteriology

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

The passage warns against rejecting the divine mode of production due to ignorance, implying esoteric knowledge is necessary.

All passages →
Living Godtheology

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

God is portrayed as active, able to effect all things, and worthy of sedulous attention.

All passages →
Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

The reference to the 'unbegotten' suggests a singular first principle from which all things flow.

All passages →
Mystical Unionsoteriology

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

God is described as filling all things with himself and being the sole worthy object of attention.

All passages →
Paradox As Teachingethics

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

The author uses the statement that God is 'all things' to emphasize his omnipresence and power.

All passages →
Prayerpraxis

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

The passage begins with a discussion of invoking God through prophets.

All passages →
Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The text advocates for sedulous attention to God as the source of all being rather than human causes.

All passages →
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.

Humanity is contrasted negatively with the divine, implying a state of exile or deficiency from true excellence.

All passages →
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 passage explicitly discusses the works which are effected in theurgy and defends them against those who abolish providence due to ignorance.

All passages →
Related passages · 15 of 374 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 5, Section 1a
“131 CHAPTER V Concerning ” Existence “ and also concerning ” Exemplars .” I. Now must we proceed to the Name of “Being” which is truly applied by the Divine Science to Him that truly Is. But this much we must say, that it is not the purpo…”
Shared concept: Mystical Union — The merging of the individual soul or self with the divine, transcending personal identity. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1d
“And we press upwards to those beams which in the Holy Scripture shine upon us; wherefrom we gain the light which leads us unto 55 the Divine praises 64 64 πρὸς τοὺς θεαρχικοὺς ὕμνους. Either (1) “leads us to declare the Divine praises”; or…”
Shared concept: Return To Source — The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 2 (part 3)
“This other will is the sensitivity and conceivability of the primordial will, by means of which that which is nothing finds itself to be something. By so doing the inconceivable causeless will issues by means of that which it has eternally…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
hinduism|Yoga Sutras of Patanjali, Book I|Sutra 50
“The impress on the consciousness springing from this perception supersedes all previous impressions. Each state or field of the mind, each field of knowledge, so to speak, which is reached by mental and emotional energies, is a psychical st…”
Shared concept: Cosmic Consciousness — A state of awareness transcending ordinary human consciousness, often involving unity with the universe or higher dimensions. (derived)
biblical|Genesis (American Standard Version, 1901)|5:3-6:1
“[5:3] And Adam lived a hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth: [5:4] and the days of Adam after he begat Seth were eight hundred years: and he begat sons and daughters. [5:…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
biblical|Genesis (American Standard Version, 1901)|7:2-7:24
“[7:2] Of every clean beast thou shalt take to thee seven and seven, the male and his female; and of the beasts that are not clean two, the male and his female: [7:3] of the birds also of the heavens, seven and seven, male and female, to ke…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
biblical|Genesis (American Standard Version, 1901)|8:1-8:21
“[8:1] And God remembered Noah, and all the beasts, and all the cattle that were with him in the ark: and God made a wind to pass over the earth, and the waters assuaged; [8:2] the fountains also of the deep and the windows of heaven were s…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
biblical|Genesis (American Standard Version, 1901)|14:9-15:4
“[14:9] against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five. [14:10] Now the vale of Siddim was full of slime pits; and the kings of Sodom and Gomo…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
biblical|Genesis (American Standard Version, 1901)|18:27-19:11
“[18:27] And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes: [18:28] peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five?…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
biblical|Genesis (American Standard Version, 1901)|19:12-19:31
“[19:12] And the men said unto Lot, Hast thou here any besides? son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city, bring them out of the place: [19:13] for we will destroy this place, because the cry of them…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
biblical|Genesis (American Standard Version, 1901)|24:2-24:19
“[24:2] And Abraham said unto his servant, the elder of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: [24:3] and I will make thee swear by Jehovah, the God of heaven and the God of the earth, that th…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
biblical|Genesis (American Standard Version, 1901)|24:41-24:59
“[24:41] then shalt thou be clear from my oath, when thou comest to my kindred; and if they give her not to thee, thou shalt be clear from my oath. [24:42] And I came this day unto the fountain, and said, O Jehovah, the God of my master Abr…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
biblical|Genesis (American Standard Version, 1901)|25:16-26:3
“[25:16] these are the sons of Ishmael, and these are their names, by their villages, and by their encampments; twelve princes according to their nations. [25:17] And these are the years of the life of Ishmael, a hundred and thirty and seve…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
biblical|Genesis (American Standard Version, 1901)|26:4-26:24
“[26:4] and I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands; and in thy seed shall all the nations of the earth be blessed; [26:5] because that Abraham obeyed my voice, and kept my charge, my com…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
Contrasts · where traditions diverge
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|2. Magical Equilibrium-d
“Nor is such observance vain, for in the magical work all instruments of art are magnetized by the operator; the air is charged with his perfumes, the fire which he has consecrated is subject to his will, the forces of Nature seem to hear an…”
Both passages discuss the relationship between divine forces and human actions, emphasizing the supremacy of the divine and the limitations of human understanding. They also touch on the idea that human attempts to manipulate divine forces (magic in Passage A, theurgy in Passage B) are misguided or impious.