Philosophy and Theurgy in Late Antiquity

295 Pages·2010·1.37 MB·English

by  Algis Uždavinys

Philosophy and Theurgy in Late Antiquity
Algis Uždavinys
INDICE

▹.140707130246 About the book
▹.140707130528 About the Author
▹.140707130610 Prospetto dei contenuti
▹.140707130743 Foreword. Philosophy, Theurgy and the Gods.
▹.140707130913 Introduction
▹.140707131006 1. The Origins and Meaning of Philosophy
▹.140707131039 Eidothea and Proteus: the veiled images of philosophy
▹.140707131453 The distinction between philosophical life and philosophical discourse
▹.140707131714 Standing face to face with immortality
▹.140707131823 Philosophy and the hieratics rites of ascent
▹.140707131854 The task of "Egyptian Philosophy": to connect the end to the beginning
▹.140707132004 The kronian life of spectator: "to follow one's heart in the tomb"
▹.140707132343 Thauma idesthai: "A wonder to behold"
▹.140707132437 The invincible warriors as modele of philosophical life
▹.140707132541 The inward journey to the place of truth
▹.140707133106 To be like Osiris
▹.140707133133 The death which detaches from the inferior
▹.140707133223 Entering the solar barque of Atum-Ra
▹.140707133301 Philosophical initiations in the netherworld
▹.140707133332 Self-knowledge and return to one's innermost self
▹.140707133425 The recovered unity of Dyonisus in ourselves
▹.140707133504 Philosophical mummification inside the cosmic tomb
▹.140707133539 Platonic dialectic: the science of purification and restoration of unity
▹.140707133618 Philosophy as a rite of becoming like god
▹.140707133648 The ancient logos and its sacramental function
▹.140707133722 Riddles of the cosmic myth
▹.140707133750 Philosophy, magic, and laughter
▹.140707133830 2. Voices of the fire: ancient theurgy and its tools
▹.140707133918 Definitions of theurgy in antiquity
▹.140707133955 Descending lights and animated cult images
▹.140707135807 Figures, names and tokens of the divine speech
▹.140707135838 The prophet Bytis and the overwhelming name of God
▹.140707135929 The descending and ascending paths of Heka
▹.140707140022 The silence before the gods and its creative magic
▹.140707140046 Hekate's golden ball as a rotating "vocal image" of the father
▹.140707140118 The sounding breaths of the all-working fire
▹.140707140148 The elevating rays of the resounding light
▹.140707140217 The rites of hieratic invocation and ascent
▹.140707140241 The tantric alchemy and the osirian mummification
▹.140707140302 Golden seeds of the noetic fire
▹.140707140319 Theurgic speech of the birds and solar knowledge
▹.140707140341 Tongues of the gods and their songs
▹.140707140359 Back to the lifegiving wombs and the ineffable silence
▹.140707140424 Chanting out the universe by the name of everything
▹.140707140446 When Orontes flowed into Tiber: the revived tradition
▹.140707140512 3. Sacred images and animated statues in antiquity
▹.140707140537 Mith and symbol: what makes the impossible happen?
▹.140707140600 The metaphysics of creation and its images in pharaonic Egypt
▹.140707140628 Theogonic appearances and animated stones
▹.140707140649 The theology of images and its esoteric dimension.
▹.140707140802 Privileged habitations for the immortal gods
▹.140707140832 Beholding the ineffable beauties
▹.140707140927 Divine bodies and representations in indian tantrism
▹.140707140955 Sense perception and intellection in Neoplatonism
▹.140707141015 Divine light and luminous vehicle of the soul
▹.140707141043 Divine presence in images
▹.140707141105 Living images of the egyptian gods
▹.140707141125 To be made into a spirit of light
▹.140707141143 Rites of alchemical transformation
▹.140707141203 The opening of the statue's mouth
▹.140707141222 Mystical union with the noetic sun
▹.140707141245 Revelation of the divine face
▹.140707141300 Divine statues and their sacred gifts
▹.140707141320 Salvation as return to the divine
▹.140707141513 4. Metaphysical symbols & their function in theurgy
▹.140707141550 Symbols as ontological traces of the divine
▹.140707141610 The analogic power of secret names and tokens
▹.140707141636 Animated theurgic hieroglyphs of the hidden Amun
▹.140707141706 Neoplatonic rites of metaphysical reversion
▹.140707141728 The ineffable statues of transcendent light
▹.140707141752 5. Divine rites and philosophy in Neoplatonism
▹.140707141813 Ritual and cosmic order
▹.140707141828 The aim of philosophy
▹.140707142112 Different aspects of divine acts
▹.140707142133 Theurgy and spiritual hermeneutics
▹.140707142155 Hierarchic rites of ascent
▹.140707142309 The common metaphysical background
▹.140707142331 Philosophers as sacred statues
▹.140707142348 To be reborn into the solar world
▹.140707142414 The cosmic theatre of sacrifical fires
▹.140707142429 The golden cords of Apollo
▹.140707142446 Shining forth like a god
▹.140707142539 Appendix: The limits of speculation in Neoplatonism
▹.140707142607 The hermeneutical program of reading neoplatonism
▹.140707142625 Non-discursive divine presence and relational transcendence
▹.140707142701 Masks and tongues of the ineffable
▹.140707142723 The distinction between looking up at the sun and looking down at reflections
▹.140707142744 Models of intellection and union
▹.140707142802 To live means to read
▹.140707143037 Bibliography of works on philosophy and theurgy
▹.140707142947 Glossary of terms
▹.140707143130 Biographical note
▹.140707143154 Endnotes
▹.140707143239 Foreword
▹.140707143254 Chapter 1: The origins and meaning of Philosophy
▹.140707143332 Chapter 2: Voices of the Fire: Ancient Theurgy and Its Tools
▹.140707143405 Chapter 3: Sacred Images and Animated Statues in Antiquity
▹.140707143434 Chapter 4: Metaphysical Symbols & Their Function In Theurgy
▹.140707143507 Chapter 5: Divine Rites and Philosophy in Neoplatonism
▹.140707143533 Appendix

.140707130246 About the book
▹

The ancient philosophy, in its original Orphico-Pythagorean and Platonic
form, is not simply a way of life in accordance with the divine or human
intellect (nous), but also the way of alchemical transformation and mystical
illumination achieved through initiatic ‘death’ and subsequent restoration at the
level of divine light. To use another mythical image, philosophy restores the
soul’s wings and leads the purified lover of wisdom to Heaven. As a means of
spiritual reintegration and unification, ancient philosophy is inseparable from
the hieratic rites. Therefore those scholars who themselves follow the anagogic
path of Platonic tradition are more or less firmly convinced that their
philosophy ultimately derives from the Egyptian and Mesopotamian temple
liturgies and rituals, reinterpreted and revived by the Neoplatonists under the
name of ‘theurgy’ in late antiquity. The theurgic ‘animation’ of statues appears
to be among the main keys for understanding how various royal and priestly
practices, related to the daily ritual service and encounter with the divine
presence in the temples, developed into the Neoplatonic mysticism of late
antiquity. The traditional theory of symbolism still stands on the Neoplatonic
foundation established by Iamblichus, Proclus, and Damascius.
“This book clearly establishes three things: that traditional myth (as the
Neoplatonists maintained) is the symbolic expression of metaphysics, as
metaphysics is the exegesis of myth; that Greek philosophy was not an isolated
‘miracle’ but a reinterpretation of perennial themes common to the ancient Near
Eastern, Mesopotamian, Indian, and especially Egyptian religions; and that
Platonic philosophical discourse was but one-half of a whole which included an
invocatory/contemplative practice known as ‘theurgy’. It was not merely the
ancestor of western speculative philosophy, but an askesis, a yoga—a way of
realization (though no longer a living tradition) worthy to be included among
the great spiritual methods of all places and times.”

CHARLES UPTON, author of Knowings

“In this most stimulating and wide-ranging work, Algis Uzdavinys, drawing
on the resources of his enormous learning, leads Neoplatonic theurgy back to
its roots in Ancient Egypt, thereby setting Platonic philosophy in a new and
wider context. Students of Neoplatonism will find themselves much indebted to
him for this, and all readers will find their outlook on life significantly changed.

PROF. JOHN M. DILLON

Trinity College, Dublin, author of Middle Platonists

.140707130528 About the Author
▹

Algis Uzdavinys is Head of the Department of Humanities at Vilnius
Academy of Fine Arts, Kaunas Faculty, in his native Lithuania. His research
includes work on Hellenic philosophy, especially Platonism and Neoplatonism,
as well as traditional mythology and metaphysics, Sufism, and traditional art. In
2005 he was awarded the Andrew Mellon fellowship to the American Center of
Oriental Research in Amman, Jordan.

.140707130610 Prospetto dei contenuti
▹
Foreword
Introduction

1: THE ORIGINS AND MEANING OF PHILOSOPHY

Eidothea and Proteus: the veiled images of philosophy
The distinction between philosophical life and philosophical discourse
Standing face to face with immortality
Philosophy and the hieratic rites of ascent
The task of ‘Egyptian philosophy’: to connect the end to the beginning
The Kronian life of spectator: ‘to follow one’s heart in the tomb’
Thauma idesthai: ‘a wonder to behold’
The invincible warriors as models of philosophical lifestyle
The inward journey to the place of truth
To be like Osiris
The death which detaches from the inferior
Entering the solar barque of Atum-Ra
Philosophical initiations in the Netherworld
Self-knowledge and return to one’s innermost self
Recovered unity of Dionysus in ourselves
Philosophical mummification inside the cosmic tomb
Platonic dialectic: the science of purification and restoration of unity
Philosophy as a rite of becoming like God
The ancient logos and its sacramental function
Riddles of the cosmic Myth
Philosophy, magic, and laughter

2: VOICES OF THE FIRE: ANCIENT THEURGY AND ITS TOOLS

Definitions of theurgy in antiquity
Descending lights and animated cult images
Figures, names, and tokens of the divine speech
The prophet Bitys and the overwhelming Name of God
The descending and ascending paths of Heka
The Silence before the gods and its creative magic
Hekate’s golden ball as a rotating ‘vocal image’ of the Father
The Sounding breaths of the All-Working Fire
The Elevating rays of the resounding light
The rites of hieratic invocation and ascent
The Tantric alchemy and the Osirian mummification
Golden seeds of the noetic Fire
Theurgic speech of the birds and solar knowledge
Tongues of the gods and their songs
Back to the lifegiving wombs and the ineffable Silence
Chanting out the universe by the Name of everything
When Orontes flowed into Tiber: the revived tradition

3: SACRED IMAGES & ANIMATED STATUES IN ANTIQUITY

Myth and symbol: what makes the impossible happen?
Metaphysics of creation and its images in pharaonic Egypt
Theogonic appearances and animated stones
Theology of images and its esoteric dimension
Privileged habitations for the immortal gods
Beholding the ineffable beauties
Divine bodies and representations in Indian Tantrism
Sense perception and intellection in Neoplatonism
Divine light and luminous vehicle of the soul
Divine presence in images
Living images of the Egyptian gods
To be made into a spirit of light
Rites of alchemical transformation
The opening of the statue’s mouth
Mystical union with the noetic Sun
Revelation of the divine face
Divine statues and their sacred gifts
Salvation as return to the divine

4: METAPHYSICAL SYMBOLS AND THEIR FUNCTION IN
THEURGY

Symbols as ontological traces of the divine
The anagogic power of secret names and tokens
Animated theurgic hieroglyphs of the hidden Amun
Neoplatonic rites of metaphysical reversion
The ineffable statues of transcendent light

5: DIVINE RITES AND PHILOSOPHY IN NEOPLATONISM
Ritual and cosmic order
The aim of philosophy
Different aspects of divine acts
Theurgy and spiritual hermeneutics
Hieratic rites of ascent
The common metaphysical background
Philosophers as sacred statues
To be reborn into the solar world
The cosmic theatre of sacrificial fires
Golden cords of Apollo
The shining forth like a god

APPENDIX: THE LIMITS OF SPECULATION IN NEOPLATONISM

The Hermeneutical program of reading Neoplatonism
Non-discursive divine presence and relational transcendence
Masks and tongues of the ineffable
The distinction between looking up at the Sun and looking down at reflections
Modes of intellection and union
To live means to read
Golden cords of Apollo
The shining forth like a god

BIBLIOGRAPHY OF WORKS ON PHILOSOPHY & THEURGY

GLOSSARY OF TERMS

BIOGRAPHICAL NOTE

.140707130743 Foreword. Philosophy, Theurgy, and the Gods.
▹

NEAR THE BEGINNING of Ani’s Book of Going Forth by Day, the soul of
Ani (a scribe in ancient Egypt) states what he expects to have gained in the next
life after leading a holy life on earth following the path laid down by the gods:

May you grant power in the sky, might on earth, and vindication in the God’s
Domain, a journeying downstream to Busiris as a living soul and a journeying
upstream to Abydos as a heron; to go in and out without hindrance at all the
gates of the Duat.1

This ancient text, beautifully illustrated and written in the second millennium
BCE, marks in a very early form the hopes and expectations of the religious
elite: a special place in the next world with a right to come and go back to the
land of the living at will. It also shows the importance of the gods in the process
and—even more especially—the bond between the believer and those gods. In
other passages it is clear that Ani has become a god himself, and is in fact
Osiris when he joins the god in the underworld. The path to Osiris is not easy,
and there is much knowledge that Ani must have attained on earth in order to
navigate the underworld safely and eventually come successfully through the
weighing of his heart (Plate 3) to the presence of the gods (Plates 4, 30, and
36). The entire process is therefore marked by Ani’s wisdom granted him by
the gods. The process involved mutually gods and human beings.
Although it is most probably true that the ancient Greeks from the fifth
century BCE onwards could not have had access to The Book of Going Forth
by Day, the so-called Egyptian Books of the Dead, buried as it they were their
creators, and that even if they had had such access they could not have
deciphered the hieroglyphic writings in them, the fact remains that the ideas
contained in this Egyptian text were still available to them. The strange tales
related by Herodotus (c. 484–c. 425 BCE) in book II of his Histories show the
power that Egypt had for capturing the Greek imagination, and even at that
time several works on this ancient nation and its religious beliefs were
available. After the death of Alexander the Great in 323 BCE, his general
Ptolemy took control of Egypt, and his family retained control of the country
until the Romans took it over after the death of Cleopatra in 30 BCE. During
that time, it is clear that even more works about the country and its ways were
written, many of which were about their religious beliefs. Thereafter Egypt
remained the land known for wisdom and magic.
There is, then, a discernible literary and traditional path from Ani’s book to
Iamblichus’ philosophy. In chapter two, below, Dr. Uzdavinys considers the
role and meaning of theurgy in Iamblichean philosophy. He rightly shows that
the word theourgia is one of many that Iamblichus and his fellow Platonists use
for the relationship between gods and mortals. It is also clear that Iamblichus
believed that his version of theurgy had ancient roots that extended back to the
Egyptians. Indeed, he wrote his most famous work, On the Mysteries, under the
persona of an Egyptian priest.
Iamblichus (c. 245–c. 325 CE) probably took the term ‘theurgy’ from the
Chaldaean Oracles, sacred texts assembled by the father/son team Julian the
Chaldaean and Julian the Theurgist in the second century CE.2 As Dr.
Uzdavinys has argued, the term has been misapplied by scholars for many
years, but more recently (thanks especially to the excellent scholarship of J.M.
Dillon, G. Shaw, E.C. Clarke, and others) a better understanding of the
meaning of the term has emerged along with a new vision of how theurgy and
philosophy are interconnected in Iamblichean Neoplatonism. Interestingly,
what has emerged is a view of theurgy that is very much akin to Ani’s Egyptian
beliefs.
Dr. Uzdavinys’ learned work elucidates many of the connections between
Iamblichus and the ancient Egyptians, and I will not belabor them here. I will
instead briefly suggest how Iamblichus interpreted the (now lost) writings on
ancient Egypt and the Chaldaean Oracles and created a brand of Neoplatonism
that would stand for centuries after him. I should add too that the founders of
the Chaldaean Oracles, the two Julii, were (like Numenius, a Neopythagorean
contemporary with them who also had Platonic leanings) from Apamea. This
adds a Syrian connection to theurgical rite, which should not be ignored.
Indeed, as Dillon argues,3 Iamblichus likely set up his own Syrian school in
Apamea. Thus, Iamblichus is clearly setting himself, his school, and his
philosophy in Eastern as well as Egyptian currents of learning.
This desire to attach Platonism to earlier traditions is an important aspect of
Iamblichus’ philosophical goal: the unity of Pagan teachings. In his De
Mysteriis, he argues at length against the narrowly Greek and narrowly
(skeptical) philosophical beliefs articulated by Porphyry. For Iamblichus,
Platonic philosophy is more than Greek texts and what he would see as narrow
philosophical eristics. Plato himself, he would argue, knew ancient wisdom and
used it, and so it is imperative that Greek philosophers now do the same or risk
misunderstanding Plato. Theurgy is the means of bringing ancients and Plato
together.
What then is theurgy, and how does it make use of the Greek philosophical
tradition along with the Egyptian/Chaldaean/Syrian mysticism? As Dr.
Uzdavinys argues throughout this book, the cultures and philosophies are all
linked in diverse ways. As he also points out, the meaning of ‘theurgy’ has
been often misunderstood. ‘Theurgy’ is literally ‘gods’ work’ (from theoi =
‘gods’ and ergon = ‘work, activity, operation’). In the De Mysteriis, Iamblichus
argues that this does not mean that we human beings force the gods to do work
for us. The gods, as Plato had laid out in the Symposium (202b–203a), do not
interact directly with human beings. They are separate and superior, and