Armstrong Arthur H. Plotinus Enneads 1966–1988 Vols. I–VI Cambridge Harvard University Press Translation and commentary

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Baltzly Dirk Proclus Commentary on Plato’s Timaeus 2009 Volume IV Book 3 Part II: Proclus on the World Soul Cambridge Cambridge University Press

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Bebek Borna The Third City 1992 London Routledge & Kegan Paul

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Blavatsky Helena P. The Secret Doctrine 1964; 1988 Vols. I and II Los Angeles CA The Theosophy Company

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Butler Edward “Time and the Heroes.” Walking the Worlds: A Biannual Journal of Polytheism and Spiritwork 2014 Winter 23 44

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Castaneda Carlos The Active Side of Infinity 1998 San Francisco Harper Perennial

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Clarke Emma C. , Dillon John M. & Hershbell Jackson P. Iamblichus. On the Mysteries 2003 Atlanta Society of Biblical Literature Translation, introduction and notes

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Combès Joseph & Westerink Leendert G. Damascius Commentaire du Parmenide de Platon 2003 Vol. IV Paris Les Belles Lettres Text and translation

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De Haas Frans A. J. & Fleet Barrie Simplicius On Aristotle’s Categories 5–6 2001 Ithaca Cornell University Press Translation

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Dillon John M. Iamblichus Chalcidensis. In Platonis Dialogos Commentariorum Fragmenta 1973 Leiden Brill Translation. and commentary

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Dillon John M. “Iamblichus of Chalcis,” Aufsteig und Niedergang der Römischen Welt 1987 36 2 New York de Gruyter Part ii

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Dillon John M. Corrigan K. & Rasimus Tuomas “Plotinus and the Vehicle of the Soul.” Gnosticism, Platonism, and the Late Antique World: Essays in Honour of John D. Turner 2013a Leiden Brill 485 496

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Dillon John M. “Paidea Platonikē: Does the Later Platonist Programme of Education Retain any Validity Today?” 2013b Hvar, Croatia. www.academia.edu/5117137/Paideia_Platonik%C3%A9_Does_the_Late_Platonist_Course_of_Education_Retain_any_Validity_Today

Dillon John M. “Paidea Platonikē: Does the Later Platonist Programme of Education Retain any Validity Today?” 2013b Hvar, Croatia. www.academia.edu/5117137/Paideia_Platonik%C3%A9_Does_the_Late_Platonist_Course_of_Education_Retain_any_Validity_Today )| false
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Dodds Eric R. Proclus: The Elements of Theology 1963 Oxford Clarendon Press Text with translation, introduction and commentary

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Duvick Brian Proclus On Plato’s Cratylus 2007 Ithaca Cornell University Press Translation

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Ellman Richard Yeats: The Man and the Masks 1948 New York W.W. Norton & Company

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Emerson Ralph Waldo Atkinson Brooks The Essential Writings of Ralph Waldo Emerson 2000 New York Modern Library

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Festa Nicola Iamblichus. De Communi Mathematica Scientia additions and corrections by U. Klein 1891; 1975 Stuttgart Teubner

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Finamore John & Dillon John M. Iamblichus: De anima 2002 Leiden Brill Text, translation and commentary

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Gaskin Richard Simplicius On Aristotle’s Categories 9–15 2000 Ithaca Cornell University Press Translation

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Hayduck Michael Simplicius = Priscianus. De Anima [DA] 1882 Berlin B. Reimeri

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Kalbleisch C. Simplicius In Aristotelis Categorias Commentarium 1907 Berlin G. Reimeri

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Layne Danielle “The Platonic Hero (Work in Progress).” 2014 unpublished https://www.academia.edu/10059821/The_Platonic_Hero_Work_in_Progress_

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Majercik Ruth Chaldean Oracles 1989 Leiden Brill Publishing Text, translation and commentary

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Milbank John Pabst Adrian & Schneider Christoph “Sophiology and Theurgy: The New Theological Horizon.” Encounter Between Eastern Orthodox and Radical Orthodoxy: Transfiguring the World Through the Word 2009 Farnham, UK Ashgate 45 85

Milbank John Pabst Adrian Schneider Christoph “Sophiology and Theurgy: The New Theological Horizon.” Encounter Between Eastern Orthodox and Radical Orthodoxy: Transfiguring the World Through the Word 2009 Farnham, UK Ashgate 45 85 )| false
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Milbank John & Riches Aaron Shaw Greg “Neoplatonic Theurgy and Christian Incarnation.” Theurgy and the Soul: the Neoplatonism of Iamblichus 2014 2nd edition Kettering, OH Angelico Press v xvi

Milbank John Riches Aaron Shaw Greg “Neoplatonic Theurgy and Christian Incarnation.” Theurgy and the Soul: the Neoplatonism of Iamblichus 2014 2nd edition Kettering, OH Angelico Press v xvi )| false
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Opsomer Jan & Steel Carlos Proclus: On the Existence of Evils 2003 Ithaca, NY Cornell University Press Translation

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Pistelli Hermenegildus Iamblichus. In Nicomachi Arithmeticam Introductionem 1894; 1975 Stuttgart Tuebner

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Pistelli Hermangildus Iamblichus. In Nicomachi Arithmeticam Introductionem Liber additions and corrections by U. Klein 1994; 1975 Stuttgart Teubner

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Samraj Adi Da The Knee of Listening 2004; 1972 Middletown, CA Dawn Horse Press

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Shaw Gregory Theurgy and the Soul: The Neoplatonism of Iamblichus 2014; 1995 Kettering, OH Angelico Press

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Steel Carlos Haasl E. The Changing Self: A Study on the Soul in Later Neoplatonism: Iamblichus, Damascius, and Priscianus 1978 Brussels Paleis der Academien

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Trouillard Jean Proclos: Éléments de Théologie 1965 Paris Aubier

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Trungpa Chögyam Cutting Through Spiritual Materialism 1973 Berkeley Shambhala

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Westerink Leenedert G. & O’Neill William Proclus Commentary on the First Alcibiades 2011; 1965 Dilton Marsh The Prometheus Trust Text, translation and commentary

Westerink Leenedert G. O’Neill William Proclus Commentary on the First Alcibiades 2011; 1965 Dilton Marsh The Prometheus Trust Text, translation and commentary )| false
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Westerink Leenedert G. Olympiodorus Commentary on Plato’s Phaedo 2009; 1976 Dilton Marsh The Prometheus Trust Text and translation

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Westerink Leenedert G. Damascius Commentary on Plato’s Phaedo 2009; 1977 Dilton Marsh The Prometheus Trust Text and translation

Westerink Leenedert G. Damascius Commentary on Plato’s Phaedo 2009; 1977 Dilton Marsh The Prometheus Trust Text and translation )| false
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Emerson 2000, 36.

Iamblichus, In Nic., 78.22–28 (Pistelli 1994).

Iamblichus, In Nic., 78.22–28 (Pistelli 1994).)| false
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Iamblichus, De Anima 30.19–23 (Finamore and Dillon 2002). Translation modified. This teaching, Iamblichus said, was shared by “Plato, Pythagoras, Aristotle, and all of the Ancients” (Finamore and Dillon 2002, 30.24–27).

Iamblichus, De Anima 30.19–23 (Finamore and Dillon 2002). Translation modified. This teaching, Iamblichus said, was shared by “Plato, Pythagoras, Aristotle, and all of the Ancients” (Finamore and Dillon 2002, 30.24–27).)| false
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Simplicius, De Anima 89.33–37,90.21–23 (Hayduck).

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Simplicius, In de An. 223.26 (Hayduck), allotriōthen; he also says that according to Iamblichus the embodied soul is also “made other to itself”, heteroiousthai pros heautēn” 223.31 (Hayduck).

Simplicius, In de An. 223.26 (Hayduck), allotriōthen; he also says that according to Iamblichus the embodied soul is also “made other to itself”, heteroiousthai pros heautēn” 223.31 (Hayduck).)| false
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Iamblichus, De Anima, 44.25–25 (Finamore and Dillon]). Cf. De Myst. 148.12–14, translated by E. Clarke, J. Dillon, and J. Hershbell 2003; references will follow the Parthey; all my translations of are based on Clarke, Dillon and Hershbell.

Iamblichus, De Anima, 44.25–25 (Finamore and Dillon]). Cf. De Myst. 148.12–14, translated by E. Clarke, J. Dillon, and J. Hershbell 2003; references will follow the Parthey; all my translations of are based on Clarke, Dillon and Hershbell.)| false
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Iamblichus, Comm. Math., 15.6–14 (Festa), speaks of the “principle of the Many” (archē tou plethous) which allows the One to acquire “being” and says it is like “a completely fluid and pliant matter” (hugra tini pantapasi eupladei hulē).

Iamblichus, Comm. Math., 15.6–14 (Festa), speaks of the “principle of the Many” (archē tou plethous) which allows the One to acquire “being” and says it is like “a completely fluid and pliant matter” (hugra tini pantapasi eupladei hulē).)| false
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Trouillard 1965, 23–25.

Iamblichus, De Myst. 233.9–13. It should be noted that in many respects the Iamblichean trajectory of Platonism was simply the extension of Plotinus’s own thinking. Plotinus, Enn.iv.4.35.68–70, also spoke of the presence of divinity in the “nature of stones and herbs with wondrous results”. Iamblichus was simply following Plotinus’ lead and theurgy could be seen as extension of this trajectory of Plotinus’s Platonism. However, in his effort to explain the problems of the soul Plotinus seems to have adopted the dualist language he disparaged in the Gnostics.

Iamblichus, De Myst. 233.9–13. It should be noted that in many respects the Iamblichean trajectory of Platonism was simply the extension of Plotinus’s own thinking. Plotinus, Enn. iv.4.35.68–70, also spoke of the presence of divinity in the “nature of stones and herbs with wondrous results”. Iamblichus was simply following Plotinus’ lead and theurgy could be seen as extension of this trajectory of Plotinus’s Platonism. However, in his effort to explain the problems of the soul Plotinus seems to have adopted the dualist language he disparaged in the Gnostics.)| false
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Iamblichus, De Anima 54.20–26 is citing with approval the view of Calvenus Taurus, a 2nd century Platonist, on the purpose for the soul’s descent into a body. The rest of the quotation includes the following: “For gods come forth into bodily appearance and reveal themselves in the pure and faultless lives of human souls.” The translation of this passage is my own but I have consulted the translations by Finamore and Dillon 2002, as well as that by Dillon 1977, 245.

Iamblichus, De Anima 54.20–26 is citing with approval the view of Calvenus Taurus, a 2nd century Platonist, on the purpose for the soul’s descent into a body. The rest of the quotation includes the following: “For gods come forth into bodily appearance and reveal themselves in the pure and faultless lives of human souls.” The translation of this passage is my own but I have consulted the translations by Finamore and Dillon 2002, as well as that by Dillon 1977, 245.)| false
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Iamblichus, De Myst. 292.1213.

Iamblichus, De Myst. 292.1213.)| false
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Milbank and Riches, 2014, v–xvii. See also Milbank 2009, 45–86.

Iamblichus, De Myst., 184.1–8.

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Dillon 2013a, 487: “It is the purpose of this essay to enquire as to why, given that Plotinus was acquainted with the theory [of the soul’s ochēma], he is not inclined to make any use of it.”

Dodds 1963, xix–xx: “Not only can we trace to him [Iamblichus] many individual doctrines which have an important place in the later system, but the dialectical principles which throughout control its architecture, the law of means terms, the triadic scheme of monē, prohodos and epistrophē, and the mirroring at successive levels of identical structures . . . appear to have received at his hands their first systematic application”; cf. Iamblichus, In Tim. Frag. 53, 331 (Dillon 1973).

Iamblichus, De Myst. 67.1–68.2.

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Iamblichus, De Myst. 16.17–17.4.

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Iamblichus, De Myst. 79.9–10.

Iamblichus, De Myst. 79.9–10.)| false
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Iamblichus, De Myst. 19.9–10.

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Iamblichus, De Myst. 115.4–5: “the god uses our bodies as its organs.” Cf. Iamblichus, De Myst. 82.1, where he says that when the soul is possessed the noetic light, it “reveals the incorporeal as corporeal to the eyes of the soul by means of the eyes of the body.”

Iamblichus, De Myst. 115.4–5: “the god uses our bodies as its organs.” Cf. Iamblichus, De Myst. 82.1, where he says that when the soul is possessed the noetic light, it “reveals the incorporeal as corporeal to the eyes of the soul by means of the eyes of the body.”)| false
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Butler 2014, 37, puts it this way: “The entire body of the hero, in returning this way, has become a sign and heroes return because they have become signs: the sēma (sign) is the hero’s body (sōma).” He then notes (37), the play on sēma as the tomb/body of the hero which becomes a pilgrimage site: “The sēma or tomb stands as the sign of this process in which the mortal has been metabolized into a fossil, a crystal in which a mortal’s unique characteristics and the unrepeatable incidents of a mortal’s life become pure return.” Layne (2) and Butler (30; f.n. 29) both explain that heroes are manifestations of our erōs for divinity. They cite Proclus’s etymology of hērōs from erōs. Thus, the soul’s epistrophē to the One, which is driven by erōs, makes the soul into a hero. As Proclus, In Cratyl. 71.8–10, puts it: “It is reasonable that heroes should be named after Eros, inasmuch as Eros is a ‘great daemon’ and the heroes are engendered through the cooperation of daemons;” Duvick 2007, 69–70.

Iamblichus, De Myst. 272.4–11.

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I borrow this term from Carlos Castaneda 1998, 98, who refers to the “fortress of the self” as the mental and emotional condition that pre-occupies human beings and makes us incapable of becoming sorcerers; Castaneda also refers to this state as “the dominion of self-reflection” (210) which is analogous to Adi Da’s “logic of Narcissus,” supra, f.n. 51.

Iamblichus, De Myst. 65.4–5.

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Proclus, In Alc. 150.4–23 (Westerink and O’Neill), translation modified.

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Trungpa 1973.

Proclus, In Alc. 150.20 (Westerink and O’Neill).

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Damascius, In Phaed. 128.1–8 Westerink. Immediately following this, Damascius (129.1–4) explains how the soul’s descent into a body is effected by the mirror of Dionysus and how souls (= Dionysus) recover their divinity: “The myth describes the same events as taking place in the prototype of the soul. When Dionysus projected his reflection into the mirror, he followed it and was thus scattered over the universe. Apollo gathers him and brings him back to heaven, for he is the purifying God and savior of Dionysus.”

Damascius, In Phaed. 128.1–8 Westerink. Immediately following this, Damascius (129.1–4) explains how the soul’s descent into a body is effected by the mirror of Dionysus and how souls (= Dionysus) recover their divinity: “The myth describes the same events as taking place in the prototype of the soul. When Dionysus projected his reflection into the mirror, he followed it and was thus scattered over the universe. Apollo gathers him and brings him back to heaven, for he is the purifying God and savior of Dionysus.”)| false
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Damascius, In Phaed. 9.3–8 (Westerink).

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Iamblichus, De Myst. 249.11–250.4, says theurgic rites mirror the “demiurgic energy of the gods” and reveal the “invisible measures” through “visible images;” he, De Myst. 65.5–6, describes these invisible measures of demiurgy as the eternal measures (metra aidia) engaged in theurgic ritual.

Iamblichus, De Myst. 249.11–250.4, says theurgic rites mirror the “demiurgic energy of the gods” and reveal the “invisible measures” through “visible images;” he, De Myst. 65.5–6, describes these invisible measures of demiurgy as the eternal measures (metra aidia) engaged in theurgic ritual.)| false
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Iamblichus, De Anima 70.1–5 (Finamore and Dillon) (my translation).

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Damascius, In Phaed. 1.3 (Westerink), says that Dionysus rules over the “divided demiurgy” while Zeus rules over the “undivided demiurgy.” Dionysus is also said to be the “cause of individual life (merikē zoē)” (10.2–3). For Olympiodorus, he is lord of the sublunary world: “Dionysus is ruler of this lower world, where extreme division prevails because of ‘mine’ and ‘thine’ ” (Olympiodorus, In Phaed. 10.1–2; Westerink 1976). According to John Lydus (Dillon 1973, 246) the sublunary demiurge is identified by Iamblichus with Ploutōn / Hades, who is later transformed by Christians into the Devil.

Damascius, In Phaed. 1.3 (Westerink), says that Dionysus rules over the “divided demiurgy” while Zeus rules over the “undivided demiurgy.” Dionysus is also said to be the “cause of individual life (merikē zoē)” (10.2–3). For Olympiodorus, he is lord of the sublunary world: “Dionysus is ruler of this lower world, where extreme division prevails because of ‘mine’ and ‘thine’ ” (Olympiodorus, In Phaed. 10.1–2; Westerink 1976). According to John Lydus (Dillon 1973, 246) the sublunary demiurge is identified by Iamblichus with Ploutōn / Hades, who is later transformed by Christians into the Devil.)| false
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Iamblichus quoted by Simplicius, De Anima 6.14.

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Iamblichus quoted by Simplicius, De Anima 90.20–24.

Iamblichus quoted by Simplicius, De Anima 90.20–24.)| false
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Steel 1978, 65, on this point and for his articulation of Iamblichus’s critique of Plotinus.

Simplicius, In Cat., 135.24 (Kalbfleisch 1907); my translation. See discussion of this passage in Steel 1978, 65.

Simplicius, In Cat., 135.24 (Kalbfleisch 1907); my translation. See discussion of this passage in Steel 1978, 65.)| false
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Steel 1978, 65.

Ellman 1948, 99. Yeats surely borrowed this phrase from his former teacher, Helena Blavatsky, the oft-maligned founder of the Theosophical Society. In her immensely influential treatise, The Secret Doctrine, Blavatsky has an entire chapter entitled “Demon est Deus Inversus,” in which she contrasts the non-dualism of the ancient Greeks and Hindus with the dualism of Christianity. Espousing what seems to be a later Platonic understanding of the mystery of the Demiurge, Blavatsky 1964; 1888, i, 411–424, speaks of “the reflection of the first in the dark waters, showing the black reflection of the white light. . . .” In the language of the Neoplatonists, Demon est Deus Inversus, points to the sublunary demiurge, Dionysus-Hades, as the inverted reflection of the super-celestial demiurge, Zeus. In the esoteric psychology of the Platonists these demiurgoi represent levels of psychic reality. According to Olympiodorus, In Phaed. (Westerink), 4.8–10 “these . . . kingdoms of the Orphic tradition are not sometimes existent and sometimes non-existent, but they are always there and represent in mystical language the several degrees of virtues that our soul can practice.”