Iamblichus: On the Mysteries · 208 of 218 · tr. Thomas Taylor
Chapter VIII-av
It is well observed by Ficinus, in lib.
i.
Eunead.
ii.
Plotin.
“that the fire which is enkindled by us is more similar to the heavens than other terrestrial substances.
Hence it participates of light, which is something incorporeal, is the most powerful of all things, is as it were vital, is perpetually moved, divides all things, without being itself divided, absorbs all things in itself, and avoids any foreign mixture: and lastly, when the fuel of it is consumed, it suddenly flies back again to the celestial fire, which is every where latent.” 108 .
For this vehicle is luciform, and consists of pure, immaterial, unburning, and vivific fire.
See the fifth book of my translation of Proclus on the Timæus.
109 .
Proclus in Tim.
lib.
v.
observes concerning the telestic art, or the art which operates through mystic ceremonies, “that, as the oracles teach, it obliterates through divine fire all the stains produced by generation.” Η τελεστικη δια του θειου πυρος αφανιζει τας εκ της γενεσεως απασας κηλιδας, ως τα λογια διδασκει.
Hence another Chaldean oracle says, τῳ πυρι γαρ βροτος εμπελασας θεοθεν φαος εξει .
i.
e.
“The mortal who approaches to fire will have a light from divinity.” Hercules, as we also learn from Proclus, was an example of this telestic purification.
For he says, Ηρακλης δια τελεστικης καθῃραμενος, και των αχραντων καρπων μετασχων, τελειας ετυχε εις τους θεους αποκαταστασεως , in Plat.
Polit.
p.
382.
i.
e.
“Hercules being purified through the telestic art, and participating of undefiled fruits, obtained a perfect restoration to the Gods.” 110 .
In the original, λεγω δε της θειας ψυχης τε και φυσεως, αλλ’ ουχι της περικοσμιου τε και γενεσιουργου .
But it appears to me that we should here read, conformably to the above translation, λεγω δε της θειας, ψυχης τε και ψυσεως, αλλ’ ουχι μονου της περικοσμιου τε και γενεσιουργου .
111 .
These media consist of the order of Gods denominated αρχαι , or rulers , and of those called απολυτοι , or liberated ; the former of which also are denominated supermundane , and the latter supercelestial , in consequence of existing immediately above the celestial Gods.
See, concerning these media, the sixth book of my translation of Proclus on the Theology of Plato.
The doctrine of the periodic restoration or recurrence of all things to their original state after vast cycles.
The passage explicitly cites Proclus that the telestic art 'obliterates through divine fire all the stains produced by generation' and describes a 'perfect restoration to the Gods.'
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 flow from celestial fire to terrestrial substances and mentions 'celestial Gods' existing immediately above the celestial Gods.
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.
Hercules is described as obtaining a 'perfect restoration to the Gods,' indicating a transformation into a partaker of the divine nature.
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 the 'telestic art' or mystic ceremonies that operate through divine fire and purify the mortal.