Chapter II

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

The text emphasizes that truth is coexistent with the Gods but not disseminated by human opinions.

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.

The passage states evil is more hostile to good than to that which is not good, aligning with the doctrine of evil as a lack rather than a positive ontological force.

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

The passage contrasts human opinions and fictions with truth coexistent with the Gods, implying direct intellectual engagement over external validation.

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

The text warns against disseminating certain things of divine concerns that are contrary to true theology.

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

The text addresses the Gods directly as active realities to which the intellect is directed.

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

The phrase 'intellect is directed to the Gods' suggests a spiritual alignment or union with the divine realm.

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

The passage uses the paradoxical statement that truth is coexistent with the Gods yet not disseminated by human opinions to destabilize ordinary understanding.

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

The text distinguishes between true worshipers of the Gods and certain futile men who calumniate them.

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The passage implies a distinction between those who worship the Gods properly and those who calumniate them.

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

The text argues that looking downward to human opinions is improper for one whose intellect is directed to the Gods, emphasizing inward focus over external validation.

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 'true theology and theurgy' as distinct from disseminated fictions and evil arts.