Книга: Iamblichus «Iamblichus On the Mysteries of the Egyptians, Chaldeans, and Assyrians»
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Iamblichus
:"For the Greek novelist, see
Iamblichus, also known as Iamblichus Chalcidensis, (Ancient Greek: polytonic|᾽Ιάμβλιχος, prob. fr.
Iamblichus' life
Iamblichus was the chief representative of
Around 304, he returned to Syria to found his own school at Apameia (near
Iamblichus was said to be a man of great culture and learning and was renowned for his charity and self-denial. Many students gathered around him, and he lived with them in genial friendship. According to Fabricius, he died during the reign of Constantine, sometime before 333.
Only a fraction of Iamblichus' books have survived, most of them having been destroyed during the
As a speculative theory, Neoplatonism had received its highest development from
It is most likely on this account that lamblichus was looked upon with such extravagant veneration.
Iamblichus was highly praised by those who followed his thought. By his contemporaries, Iamblichus was accredited with miraculous powers. The Roman emperor Julian, not content with Eunapius' more modest eulogy that he was inferior to Porphyry only in style, regarded Iamblichus as more than second to Plato, and claimed he would give all the gold of
Iamblichus' Cosmology
At the head of his system, Iamblichus placed the transcendent incommunicable "One", the "monad", whose first principle is intellect, "
Between the two worlds, at once separating and uniting them, some scholars think there was inserted by lamblichus, as was afterwards by
The first of these "psychic gods" is incommunicable and supramundane, while the other two seem to be mundane, though rational. In the third class, or mundane gods, there is a still greater wealth of divinities, of various local position, function, and rank. Iamblichus wrote of gods, angels, demons and heroes, of twelve heavenly gods whose number is increased to thirty-six or three hundred and sixty, and of seventy-two other gods proceeding from them, of twenty-one chiefs and forty-two nature-gods, besides guardian divinities, of particular individuals and nations. The realm of divinities stretched from the original One down to material nature itself, where soul in fact descended into matter and became "embodied" as human beings. Basically, Iamblichus greatly multiplied the ranks of being and divine entities in the universe, the number at each level relating to various mathematical proportions. The world is thus peopled by a crowd of superhuman beings influencing natural events and possessing and communicating knowledge of the future, and who are all accessible to prayers and offerings.
The whole of Iamblichus's complex theory is ruled by a mathematical formalism of triad, hebdomad, etc., while the first principle is identified with the monad, dyad and triad; symbolic meanings being also assigned to the other numbers. The theorems of mathematics, he says, apply absolutely to all things, from things divine to original matter. But though he subjects all things to number, he holds elsewhere that numbers are independent existences, and occupy a middle place between the limited and unlimited.
Another difficulty of the system is the account given of nature. It is said to be bound by the indissoluble chains of necessity called fate, and is distinguished from divine things that are not subject to fate. Yet, being itself the result of higher powers becoming corporeal, a continual stream of elevating influence flows from them to it, interfering with its necessary laws and turning to good ends the imperfect and
Theurgy
Despite the complexities of the make-up of the divine cosmos, Iamblichus still had salvation as his final goal. The embodied soul was to return to divinity by performing certain rites, or theurgy, literally, 'divine-working'. Some translate this as "magic", but the modern connotations of the term do not exactly match what Iamblichus had in mind, which is more along the lines of religious ritual. Still, these acts did involve some of what would today be perceived as attempts at 'magic'.
Though the embodied souls are dominated by physical necessities, they are still divine and rational. This contains a conflict, being part of an immortal, divine nature, as well as genuinely part of a material, imperfect mortal domain. The personal soul, a kind of 'lost' embodied soul, has lost touch with its deeper, divine nature and has become self-alienated. In this conflict can perhaps be glimpsed Iamblichus' ideas about the origin of evil, though Iamblichus does not comment on this himself.
This was also the area where Iamblichus differed from his former master, Porphyry, who believed mental contemplation alone could bring salvation. Porphyry wrote a letter criticizing Iamblicus' ideas of theurgy, and it is to this letter that "On the Egyptian Mysteries" was written in response.
Iamblichus' analysis was that the transcendent cannot be grasped with mental contemplation because the transcendent is supra-rational. Theurgy is a series of rituals and operations aimed at recovering the transcendent essence by retracing the divine 'signatures' through the layers of being. Education is important for comprehending the scheme of things as presented by Aristotle, Plato and Pythagoras but also by the
Clearly, Iamblichus meant for the masses of people to perform rituals that were more physical in nature, while the higher types, who were closest to the divine (and whose numbers were few), could reach the divine realm through contemplation.
See also
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Notes
References
*Iamblichus: "De mysteriis", Translated with an Introduction and Notes by Emma C. Clarke,
*Fowden, Garth. "The Egyptian Hermes: A Historical Approach to the Late Pagan Mind." Princeton, Princeton University Press 1986 (Has an excellent section on Iamblicus' and the Neoplatonists' relation to the works attributed to
*Shaw, Gregory. "Theurgy and the Soul: The
*1911
External links
* [http://www.goddess-athena.org/Encyclopedia/Friends/Iamblichus/index.htm Iamblichus articles in the "Encyclopedia of the Goddess Athena"] .
* [http://www.theurgia.org/taylor_on_the_mysteries.html "On the Mysteries" (online edition of Thomas Taylor's 1821 translation)]
* [http://www.esotericarchives.com/oracle/iambl_th.htm "On the Egyptian Mysteries" (online edition of Joseph H. Peterson's 2000 translation)]
* [http://www.theandros.com/iamblichus.html "Deification Doctrine in Iamblichus and Three Church Fathers" in "Theandros" Vol. 3, No. 1, (Fall 2005)]
Источник: Iamblichus
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