Iamblichus: On the Mysteries · 132 of 218 · tr. Thomas Taylor
Chapter II
Hear, therefore, the intellectual interpretation of symbols, according to the conceptions of the Egyptians; at the same time removing from your imagination and your ears the image of things symbolical, but elevating yourself to intellectual truth. By “ mire ,” therefore, understand every thing corporeal-formed and material; or that which is nutritive and prolific; or such as the material species of nature is, which is borne along in conjunction with the unstable flux of matter; or a thing of such a kind as that which the river of generation receives, and which subsides together with it; or the primordial cause of the elements, and of all the powers distributed about the elements, and which must be antecedently conceived to exist analogous to a foundation. Being, therefore, a thing of this kind, the God who is the cause of generation, of all nature, and of all the powers in the elements, as transcending these, and as being immaterial, incorporeal, and supernatural, unbegotten and impartible, wholly derived from himself, and concealed in himself,—this God precedes all things, and comprehends all things in himself. And because, indeed, he comprehends all things, and imparts himself to all 286 mundane natures, he is from these unfolded into light. Because, however, he transcends all things, and is by himself expanded above them, on this account he presents himself to the view as separate, exempt, elevated, and expanded by himself above the powers and elements in the world. The following symbol, likewise, testifies the truth of this. For by the God “ sitting above the lotus ,” a transcendency and strength which by no means come into contact with the mire, are obscurely signified, and also indicate his intellectual and empyrean empire. For every thing belonging to the lotus is seen to be circular, viz. both the form of the leaves and the fruit; and circulation is alone allied to the motion of intellect, which energizes with invariable sameness, in one order, and according to one reason. But the God is established by himself, and above a dominion and energy of this kind, venerable and holy, superexpanded, and abiding in himself, which his being seated is intended to signify. When the God, also, is represented as “ sailing in a ship ,” [122] it exhibits to us the power which 287 governs the world. As, therefore, the pilot being separate from the ship presides over the rudder of it, thus the sun having a separate subsistence, governs the helm of the whole world. And as the pilot directs all things from the stem, giving from himself a small principle of motion to the vessel; thus, also, by a much greater priority, the God indivisibly imparts supernally from the first principles of nature, the primordial causes of motions. These particulars, therefore, and still more than these, are indicated by the God sailing in a ship. 288
Themes
◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The text explicitly describes divine attributes using human imagery such as 'God sitting above the lotus' and 'God sailing in a ship'.
All passages →◆Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
The God is described by negation as immaterial, incorporeal, and unbegotten.
All passages →◆Body As Obstacleanthropology
The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.
The passage contrasts the corporeal 'mire' with the immaterial God, implying material form hinders true understanding.
All passages →◆Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
A clear distinction is drawn between the corporeal 'mire' and the transcendent immaterial God.
All passages →◆Divine Hiddennesstheology
The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.
The text states that the God is 'concealed in himself' and transcends all things.
All passages →◆Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The passage describes the God as being 'unfolded into light' by his comprehension of all things.
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 text describes a hierarchy where the God precedes all things and comprehends them in himself.
All passages →◆Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
The instruction is to 'remove from your imagination' and elevate oneself to 'intellectual truth'.
All passages →◆Hidden Sayingssoteriology
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The passage instructs the reader to remove the image of things symbolical to access the inner truth.
All passages →◆Inner Lightanthropology
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
The God is described as being 'unfolded into light' from his comprehension of all things.
All passages →◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The God is depicted as active and dynamic, governing the world by sailing in a ship and imparting motion.
All passages →◆Monadcosmology
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
The God is described as 'unbegotten' and 'wholly derived from himself', implying a singular first principle.
All passages →◆Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
The God is said to 'comprehend all things in himself' and be 'unfolded into light'.
All passages →◆Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
The text presents the paradox that the God is both 'separate' and 'expanded by himself above the powers'.
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 instruction to elevate oneself suggests a movement back toward the divine origin.
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.
The text describes the God as 'separate, exempt, elevated' above the powers and elements of the world.
All passages →◆Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
The instruction is to elevate oneself from the image of things symbolical to intellectual truth.
All passages →Related passages · 20 parallels
◆buddhism|Vajrakkhedika (Diamond Cutter)|Section 1r
“This probably refers to the auspicious signs discovered in S âkyamuni at his birth, which left it open whether he should become a king or a Buddha.] A Buddha is to be seen (known) from the Law; for the Lords (Buddhas) have the Law-body; And…”
Both passages discuss the transcendence and ineffable nature of the divine or enlightened being. Iamblichus describes a God who transcends all things and is immaterial, while the Buddhist text discusses the Tathāgata who is beyond signs and descriptions, emphasizing the nature of the Law-body which cannot be understood.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1b
“For even as things which are intellectually discerned 52 52 i.
e.
The Transcendent Truths which are beyond ordinary knowledge.
νοητά .
The word νοῦς = Mind in the sense not merely of abstract intellect but of the spiritual personality.…”
Both passages discuss the transcendence and incomprehensibility of the divine, emphasizing the divine's existence beyond material and intellectual realms. They share a mystical approach to understanding the divine, though they come from different traditions.
◆greek_mystery|The Golden Verses of Pythagoras|Section 12 (part 8)
“Explanation .--This Symbol signifies that it is not proper to divulse the union and consent of the universe.
And still further it signifies this, Be not envious, but philanthropic and communicative; and from this it exhorts us to philosoph…”
Both passages emphasize the importance of intellectual and philosophical pursuits over material and corporeal concerns. They advocate for elevating oneself to higher, more abstract truths and rejecting the grossness of physical demonstrations.
◆greek_mystery|The Golden Verses of Pythagoras|Section 12 (part 9)
“Honour a figure and a step before a figure and a tribolus.
Explanation .--The exhortation of this Symbol is as follows: Philosophize and diligently betake yourself to disciplines, and through these, as through steps, proceed to the thing p…”
Both passages emphasize the importance of intellectual and incorporeal philosophies over materialistic ones. They advocate for a deeper understanding of nature and the divine, encouraging the pursuit of knowledge and the rejection of superficial or corruptive influences.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fifth Dialogueg
“This special human intelligence which influences all individuals is like the moon, which partakes of no other species but that one alone which always renews itself by the transmutation caused in it by the sun, which is the primal and univer…”
Both passages explore the relationship between a universal intelligence or divine wisdom and its manifestation in the material world. They use celestial imagery (sun, moon, and circles) to illustrate the interplay between the stable, fixed nature of the divine and the varied, changing nature of human or material existence.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fifth Dialoguei
“It seems to me, that it means that his particular intelligence is to the universal intelligence ever the same—that is to say, the one is ever illuminated by the other, over the whole hemisphere; notwithstanding that to the inferior powers,…”
Both passages explore the relationship between a higher, unchanging intelligence or divine principle and a lower, variable human or material realm. They describe how the higher intelligence illuminates and interacts with the lower realm, despite its fluctuations.
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Introductiont
“The answer is simple enough: The Mysteries were secret societies, binding their initiates to inviolable secrecy, and avenging with death the betrayal of their sacred trusts.
Although these schools were the true inspiration of the various d…”
Both passages discuss the use of symbols to convey deep, esoteric truths that are hidden from the uninitiated. They emphasize the importance of understanding the symbolic language to access the hidden knowledge of ancient traditions.
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Ancient Mysteries and Secret Societies Which Have Influenced Modern Masonic Symbolism~
“By the symbolism of his music he communicated the divine secrets to humanity, and several authors have declared that the gods, though loving him, feared that he would overthrow their kingdom and therefore reluctantly encompassed his destruc…”
Both passages discuss the symbolic and esoteric meanings behind mythological figures and their roles in conveying divine truths. They share a conceptual parallel in the use of allegory to represent deeper spiritual insights and the transformation of these insights through different cultural and religious contexts.
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Isis, the Virgin of the Worldd
“The headdresses of the Egyptians have great symbolic and emblematic importance, for they represent the auric bodies of the superhuman intelligences, and are used in the same way that the nimbus, halo, and aureole are used in Christian relig…”
Both passages discuss the symbolic and emblematic importance of ancient religious and mystical imagery, particularly in relation to divine figures and their representation of universal truths. They share a conceptual parallel in the interpretation of symbols as representing deeper, spiritual realities.
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Flowers, Plants, Fruits, and Treesb
“Yet the cross itself is the oldest of phallic emblems, and the lozenge-shaped windows of cathedrals are proof that yonic symbols have survived the destruction of the pagan Mysteries.
The very structure of the church itself is permeated wit…”
Both passages discuss the symbolic significance of plants and flowers in mystical traditions, specifically highlighting the lotus as a symbol of spiritual energy and divine transcendence. They share a conceptual parallel in the use of natural elements to represent abstract spiritual concepts.
10 more
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Flowers, Plants, Fruits, and Treesc
“According to the secret schools, the sacral ganglion is called the four-petaled lotus; the prostatic plexus, the six-petaled lotus; the epigastric plexus and navel, the ten-petaled lotus; the cardiac plexus, the twelve-petaled lotus; the ph…”
Both passages discuss the symbolic significance of the lotus, particularly its representation of spiritual growth and transcendence. They share the concept of the lotus as a symbol of elevation from the material to the spiritual realm, though they use different cultural and philosophical frameworks.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|Introductiona
“Behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of Nineveh or Thebes, on the crumbling stones…”
Both passages discuss the hidden, esoteric nature of ancient wisdom and its profound influence on society and nature. They share a conceptual parallel in the idea of a concealed, powerful doctrine that governs both the physical and spiritual realms, though they use different cultural and historical references.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|Introductionh
“Thereafter he meets with the sphinx, that symbol of symbols, the eternal enigma of the vulgar, the granite pedestal of the sciences of the sages, the voracious and silent monster whose unchanging form expresses the one dogma of the Great Un…”
Both passages explore the concept of symbols and their deeper, intellectual meanings within their respective mystical traditions. They emphasize the importance of understanding the transcendental and abstract truths behind symbolic representations, highlighting the limitations of literal interpretations.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|1. The Candidatea
“DISCIPLINA ENSOPH KETHERI WHEN a philosopher adopted as the basis for a new apocalypse of human wisdom the axiom: “I think, therefore I am”, in a measure he altered unconsciously, from the standpoint of Christian Revelation, the old concept…”
Both passages explore the concept of the divine principle and the nature of being, emphasizing the importance of understanding oneself and the divine. They share a mystical approach to the nature of existence and the role of the divine in creation, though expressed through different traditions and vocabularies.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|1. The Candidatec
“His body and arms form the letter ALEPH, the first of that alphabet which the Jews borrowed from the Egyptians: to this symbol we shall have occasion to recur later on.
The Magus is truly that which the Hebrew Kabalists term Microprosopus…”
Both passages discuss the concept of transcending the material world and achieving a higher state of being through self-mastery and understanding. They share the insight that true knowledge and immortality come from aligning oneself with higher principles, though they use different symbolic language and cultural references.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|6. Magical Equilibriuma
“TIPHERETH UNCUS SUPREME intelligence is necessarily reasonable.
God, in philosophy, may be only a hypothesis, but He is a hypothesis imposed by good sense on human reason.
To personify the Absolute Reason is to determine the Divine Ideal.…”
Both passages discuss the concept of a supreme intelligence or divine ideal that governs the universe through rational principles. They also explore the idea of a microcosm-macrocosm relationship, where the structure of the human being mirrors the structure of the cosmos.
◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|Introductionf
“But when science and philosophy, reconciled with faith, shall unite all the various symbols, then shall the magnificences of the antique worships be restored to the memory of men, proclaiming the progress of the human mind in the intuition…”
Both passages discuss the interpretation of symbols and the underlying unity of religious truths across different traditions. They emphasize the importance of understanding the intellectual and spiritual significance behind symbolic representations, rather than taking them literally.
◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|5. The Blazing Pentagrama
“We proceed to the explanation and consecration of the Sacred and Mysterious Pentagram.
At this point, let the ignorant and superstitious close the book; they will either see nothing but darkness, or they will be scandalized.
The Pentagram…”
Both passages explore the concept of divine transcendence and the symbolic representation of higher truths through material symbols. Passage A discusses the Egyptian symbolism of the God sitting above the lotus and sailing in a ship, representing divine transcendence and governance. Passage B explains the Pentagram as a symbol of intellectual omnipotence and autocracy, representing divine and human duality. Both passages use symbolic imagery to convey complex theological concepts.
◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|10. The Key Of Occultisma
“Let us now examine the question of Pantacles, for all magical virtue is there, since the secret of force is in the intelligence which directs.
We have given the symbol and interpretation of the Pantacles of Pythagoras and Ezekiel, so that…”
Both passages discuss the symbolic interpretation of divine figures and their transcendence over material reality. They share a conceptual parallel in the use of symbols to convey intellectual and spiritual truths, though they come from different mystical traditions.
◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|22. The Book Of Hermesd
“It is a word which expresses kabalistically the dogmatic and natural absolute; it is formed of the characters of the Monogram of Christ, according to the Greeks and Hebrews.
The Latin R or Greek P is found between the alpha and omega of th…”
Both passages discuss the symbolic and mystical interpretations of divine figures and their attributes, emphasizing the deeper, intellectual truths behind the symbols. They share a conceptual parallel in their approach to understanding divine mysteries through symbolic imagery and esoteric meanings.