Chapter XXII

The doctrine of the periodic restoration or recurrence of all things to their original state after vast cycles.

The passage explicitly states that the 'consummation of sacrifices' is 'never failing and entire,' implying a periodic restoration or recurrence to original perfection.

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The text argues that sacred operations must imitate the 'omniform variety' of the world's structure, reflecting cosmic unity in ritual action.

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

The summit of sacrifice is described as occurring at a specific time ('when the sun of life is setting'), indicating a concealed or esoteric occurrence.

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 'world... united from many orders' and distinguishes between 'more excellent natures' and the 'primordial causes,' implying a structured hierarchy of being.

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

The text emphasizes that the summit of sacrifice occurs to those who are in 'want of a certain divine legislation,' suggesting salvation through direct access to divine law rather than general ritual.

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

The summit of sacrifice is reserved for 'very few' and occurs at the 'latest period,' indicating esoteric knowledge or timing reserved for the initiated.

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

The metaphor of the 'sun of life' being set suggests an internal divine illumination that governs the timing and occurrence of the summit sacrifice.

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

The passage describes a state where the individual 'worship the many essences and principles that are rooted and concentred' in a single point.

A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.

The text specifies that the summit occurs to 'very few' who are superior to law and possess divine legislation, distinguishing them from the general populace.

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

The passage describes ascending to 'primordial causes' and connecting with divine powers that preside over the world's orders.

Fire as medium of divine presence.

The metaphor of the 'sun of life' being set is used to describe the timing of the summit sacrifice, linking solar imagery with ritual significance.

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The text discusses ascending to 'divine causes' and connecting with powers that preside over the world's orders through sacrificial operations.

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 summit of sacrifice allows the worshipper to participate in the divine essence and principles that are rooted in the summit.

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 discusses 'sacred operations' that imitate cosmic variety through powers employed by the gods, aligning with Iamblichean theurgical practice.