Editing Theurgy (section)

== Neoplatonism ==
{{Neoplatonism}}
''Theurgy'' means "divine working". The first recorded use of the term is found in the mid-second-century neoplatonist work the ''[[Chaldean Oracles]]'' (Fragment 153 des Places (Paris, 1971): 'For the theourgoí do not fall under the fate-governed herd').<ref>Lewy, Hans, ''Chaldaean Oracles and Theurgy'', Cairo 1956, pp. 421–466 (mostly consulted and quoted from the revised edition by Michel Tardieu, {{lang|fr|Revue des Études Augustiniennes}} 58 (1978)).</ref> The source of [[Western culture|Western]] theurgy can be found in the philosophy of late [[Neoplatonism|neoplatonists]], especially [[Iamblichus]]. Although the neoplatonists are often considered [[pagan]] [[polytheism|polytheists]], they embraced a form of [[monism]].

In late neoplatonism, the spiritual [[universe]] is regarded as a series of [[Emanationism|emanation]]s from the [[Neo-Platonism#The One|One]]. From the One emanated the Divine Mind (Nous) and in turn from the Divine Mind emanated the [[Anima mundi|World Soul]] (Psyche). Neoplatonists insisted that the One is absolutely transcendent and in the emanations nothing of the higher was lost or transmitted to the lower, which remained unchanged by the lower emanations.

For [[Plotinus]] and [[Porphyry (philosopher)|Porphyry]] the emanations are as follows:
* '''To Hen''' ({{lang|grc|τό ἕν}}), The One: Deity without quality, sometimes called The Good.
* '''[[Nous]]''' ({{lang|grc|Νοῦς}}), [[Mind]]: The universal [[consciousness]], from which proceeds
* '''[[Psyche (psychology)|Psychē]]''' ({{lang|grc|Ψυχή}}), [[Soul]]: Including both individual and world soul, leading finally to
* '''[[Physis]]''' ({{lang|grc|Φύσις}}), [[Nature]].

Plotinus urged [[contemplation]]s for those who wished to perform theurgy, the goal of which was to reunite with the Divine (called [[henosis]]). Therefore, his school resembles a school of [[meditation]] or [[contemplation]].

=== Iamblichus ===
[[Iamblichus]], a student of [[Anatolius of Laodicea|Anatolius]] and associate of [[Porphyry (philosopher)|Porphyry]] (who had studied under [[Plotinus]]), developed a more elaborate and ritual-centered form of theurgy. His system emphasized [[invocation]], ritual action, and the use of symbolic materials to engage the divine.<ref>{{Cite web|url=http://www.iep.utm.edu/neoplato/|title=Neo-Platonism &#124; Internet Encyclopedia of Philosophy}}</ref> In his major work, ''[[On the Mysteries of the Egyptians, Chaldeans, and Assyrians]]'', Iamblichus described theurgy as a kind of ritualized [[cosmogony]]—a reenactment of the divine creative process—through which the [[Divine embodiment|embodied soul]] participates in the maintenance and restoration of cosmic order.<ref name="Shaw-1971"/>

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.<ref>SIORVANES, LUCAS (1998). Iamblichus. In E. Craig (Ed.), Routledge Encyclopedia of Philosophy. London: Routledge. Retrieved September 17, 2013, from [http://www.rep.routledge.com/article/A062]</ref> Education is important for comprehending the scheme of things as presented by Aristotle, Plato, and Pythagoras. The theurgist works 'like with like': at the material level, with physical symbols; at the higher level, with mental and purely spiritual practices. Starting with correspondences of the divine in matter, the theurgist eventually reaches the level where the soul's inner divinity unites with the One.<ref name="Shaw-1971">Shaw, Gregory, ''Theurgy and the Soul: The Neoplatonism of Iamblichus'', Penn State Press, 1971, page 115.</ref>

=== Emperor Julian ===
The Emperor [[Julian (emperor)|Julian]] (332-363) embraced neoplatonic philosophy and worked to replace [[Christianity]] with a version of neoplatonic [[paganism]]. Because of his untimely death and the hold mainstream Christianity had over the empire at the time, this was ultimately unsuccessful, but he did produce several works of [[philosophy]] and [[theology]], including a popular [[hymn]] to the sun. In his theology, [[Helios]], the sun, was the ideal example of the perfection of the gods and light, a symbol of divine emanation. He also held the [[mother goddess]] [[Cybele]] in high esteem.{{citation needed|date=November 2021}}

Julian favored ritual theurgy, with an emphasis on [[sacrifice]] and [[prayer]]. He was heavily influenced by [[Iamblichus]]' ideas.{{citation needed|date=November 2021}}