Chapter IX

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

The text argues that dividing causes to the 'most minute part' of the body draws down domination from the higher union.

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

The passage describes the dæmon as a 'most minute part' and a 'common leader' that unfolds worship according to will.

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 references a 'first principle' and 'secondary are invoked through primary natures,' implying a hierarchical structure of divine causes.

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

The passage describes God as an active 'lord of dæmons' who 'defines' and 'unfolds' worship according to his will.

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

The text refers to a 'first principle' that defines individual dæmons and from which all multiplicity flows.

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

The passage explicitly states that the 'union which has dominion over all things' is superior to dividing causes into body and matter.

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The text mentions specific numbers like 'two' and 'three dæmons' as a subject of disquisition.

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

The passage discusses the invocation of the dæmon and the proper mode of worship that unfolds through sacred operations.

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

The text emphasizes the 'union' that has dominion over all things as the higher state to which one should return.

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The passage explicitly mentions that the dæmon 'unfolds his name' and that proper invocation requires knowing the proper mode of invoking him.

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

The text emphasizes recognizing one's own peculiar dæmon as essential for proper worship and invocation.

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 union described implies a state where the individual is aligned with the divine dominion over all things.

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 'sacred operations' and the unfolding of worship through the invocation of dæmons in the theurgic order.