Iamblichus: On the Mysteries · 83 of 218 · tr. Thomas Taylor
Chapter II
But we sometimes see that take place which is now proposed to be considered. For it happens that spirits are commanded [to do this or that] who do not use a reason of their own, and have not the principle of judgment. Nor does this occur irrationally. For our dianoia naturally possessing the power of reasoning about and judging of things as they are, and comprehending in itself many powers of life, is accustomed to command the most irrational spirits, and such as derive their perfection from one energy alone. Hence, it invokes these as more excellent natures, because it endeavours to attract to particulars from the whole world, in which we are contained, things which contribute to wholes. And it commands them as inferior natures, because frequently certain parts of things in the world [such as our reasoning power] are more pure and perfect than things which extend themselves to the whole world. Thus, for instance, if one thing is intellectual [as is the case with our dianoia], but another is wholly inanimate or physical, then 207 that which proceeds to a less extent has a more principal power than that which is more extended, though the former falls far short of the latter in magnitude and multitude of domination. For these things, also, another reason may be assigned, and which is as follows: in all theurgical operations the priest sustains a twofold character; one, indeed, as man, and which preserves the order possessed by our nature in the universe; but the other, which is corroborated by divine signs, and through these is conjoined to more excellent natures, and is elevated to their order by an elegant circumduction, this is deservedly capable of being surrounded with the external form of the Gods. Conformably, therefore, to a difference of this kind, the priest very properly invokes, as more excellent natures, the powers derived from the universe, so far as he who invokes is a man; and again, he commands these powers, because through arcane symbols, he, in a certain respect, is invested with the sacred form of the Gods.
The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.
The text explains that spirits are commanded because they are attracted to particulars from the whole world in which humans are contained.
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 text describes a hierarchy where spirits are commanded by a higher dianoia possessing reasoning power derived from one energy alone.
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
The passage states that humans are contained within the whole world and spirits are commanded from this universal context.
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 priest is described as being surrounded by the external form of the Gods through arcane symbols.
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 centrally discusses 'theurgical operations' where a priest invokes spirits and powers using arcane symbols to achieve divine conjoining.