The Pillars of the
Theurgic Tradition
Constructing a Healthy and Safe Life
as a High Magician and Theurgist
The two major pillars of the Theurgic tradition: The Theurgic tradition has two major pillars that support and delimit the healthy life of the student: philosophy and ritual.
The first pillar, philosophy, is not a sterile and useless intellectual discourse. Philosophy is a real spiritual exercise that helps you to develop three essential parts of your magical personality: 1) it helps you develop a healthy and rational mind; 2) it helps you discover how to enjoy your life here and now; 3) it helps you understand and prepare for the process of your death.
The latter of these two pillars, ritual, is different than magick. When you understand that Theurgy is a ritual work focused on raising your soul with the help of divinities, you can begin this path without any risks.
The Love of Wisdom
In the previous historical teaching we saw how the Greek philosophers from the Pythagorean and Platonic schools became the heirs to the Hermetic tradition. It would be too ambitious in this context to attempt a summary of the Greek philosophy, such as the one developed by these schools. To begin with, I must emphasize that, consistent with its etymology, the essence of this philosophical Greek movement is called “the Love of Wisdom.” For some contemporary scholars, it is possible to really talk about philosophy only in reference to the period of Socrates or the pre-Socratic thinkers. According to those writers, this method of discourse was not in evidence before that time, and it certainly did not exist in ancient Egypt. This kind of conclusion is not acceptable as such. It might be acceptable if we reduce philosophy only to a theoretical discourse while hiding all its spiritual and esoteric goals. However, these philosophies are characterized by the idea of an inner desire to ascend from the physical world to the spiritual and divine plane.
As humans, it is believed we are incarnated into a realm of illusion and pain that is related to our physical nature. Inwardly we are not considered to be from this place. To use the Orphic declaration: “We are sons of the earth and the starry skies.” This means that we live in this world, but our real existence is in the world above. As death is inevitable, we must be prepared for this moment. This is only possible if we train our spiritual body to go outside our physical body while acclimating ourselves to the higher levels of consciousness. This training is precise and is a secret that has been kept alive in the Theurgic tradition. It allows you to make this inner transformation and illumination without any help from a specific religion or priest. We have to work directly on ourselves. This is one of the reasons that Theurgists were considered to be real threats to the dogmatic religions. I will speak more extensively about this process in Part 6 of this book.
You must remember that, when we use Theurgy, this ascent is possible with the help of various Theurgic rituals. For a philosopher who is not a Theurgist, this ascent is made possible by the use of a special mental practice called “maieutics,” meaning “the art of giving birth.” The teacher uses this special method of rhetoric to deliver the ideas and knowledge that are already in the mind of the student. A part of his method is also used to help the students to ascend to the highest spiritual planes. According to Plato this is not a transmission of knowledge such as is provided in an old-fashioned school. This is a sacred work that allows the student to practice a real introspection and to begin climbing the spiritual path that leads them to the highest divine world. Plato wrote clearly about this process in several books, including The Symposium, Phaedo, and Phaedrus. Maieutics was a part of the oral teaching of Plato and this topic was taught in his school. These books remain the external and public part of this special and private teaching.
The discoveries made in modern times in Nag Hammadi (Egypt) motivate us to reconsider this Greek “invention” of maieutics. Jean-Pierre Mahé, a specialist in the Coptic language, explained how Thoth became the God of writing. Many books were credited to him. Most of them were writings about theology, astrology, magick, and the occult. Thoth is considered to be “the one who knows.” He is supposed to be the creator of all philosophical teachings. As you will see, the Hermetic texts utilize a conversational form between Thoth and his initiates. These conversations are organized as didactic questions and answers. This method of writing is the same as the writing style in Platonic philosophy. Scholars frequently argue about the year these texts were written, but it is interesting and revealing to notice the relationship between the Hermetic method of writing, and the style of Platonic writings. According to the stories related by Maneton, the Egyptian historian, there was a family lineage of Hermes that passed the occult secrets of the tradition from father to son. According to this historian, the most ancient Thoth, who was the first Hermes, engraved his teaching on stone steles, which survived the deluge. After him came a second Hermes Trismegistus. His son Agathodaimon is supposed to have translated all the writings from his grandfather into Greek, in order to give them to his son Tat.
Clearly, even if Maneton is mixing mythology with stories, he is using an allegory to describe a priestly family who passes magick secrets from one member to the next, under the protection of the Temple of Hermopolis. In history, it is easy to see priests and wise men mastering the magical arts, who were then declared divine after their death. They became “symbolically” the God they embodied throughout their lives. We can read about a priest of the Temple of Thoth in Thebes who was named: “Grand God, master of the Truth, who protects the Temple and knows the two lands, writer of the truth for the Gods, bull of the divine cycle.” It is clear that the real origin of philosophy, if we only consider its esoteric and initiatic parts, was the Hermetic tradition. The public manifestation of philosophy appeared later in Greece, in a more and more specific style of writing. It is plausible that this is why the first distinction between exoteric and esoteric was established by Pythagoras, a Greek who knew the Egyptian tradition very well.
We can now understand why the Platonic and Neoplatonic traditions are so important to someone who learns Theurgy. It is a kind of mental discipline that helps us to better understand the world. This is an inner training that enables us to develop a rational mind and a precise intellectual faculty of analysis. This training helps us to avoid all mystical delirium. Classical philosophy is something that can give a structure to our inner personality. It helps to avoid any religious dogmatism. It is interesting to remember the words from the German philosopher Nietzsche: “If you want peace of your mind, just believe. If you want the truth, then you must search for it.” The wise use of human intellect, the development of a critical mind open to a large range of possibilities was named “Religio Mentis”: “Religion of the mind.” It was the Religio Mentis that was developed in the Hermetic writings.
As several scholars have shown, the Corpus Hermeticum seems to develop into two different kinds of gnosis. These two theories, which we might also call “points of view,” could be considered as opposites. As a matter of fact, such initiates as the Platonic philosophers accepted the postulate of dualities: body vs. mind and visible vs. invisible. This is what is called “Classical Idealism or Platonic Idealism.” This approach has been developed differently all throughout history. Some “spiritualists”21 oppose the spiritual and physical worlds. They try to demonstrate that these aspects are two radically different modalities of existence, even if they both originate from God. This is the dualist form of spiritualism, which most closely approximates the Platonic philosophy. Other spiritualists believe in the reality of a spiritual world but refuse to accept the existence of a God.
For the ancient Greeks, the word “matter” didn’t have the same meaning as it does today. For them it was only a substance that received a shape, such as wood, marble, bronze, etc. Matter always requires a shape in order to be manifested. For Plato, matter is indeterminate (Apeiron), a wet nurse (titene) from whom beings receive the elements that compose them, a place (Kora) where they live. With Aristotle, matter became that power that is about to manifest itself. What we have said doesn’t mean that matter and shape are two distinct and separate essences. The soul, for example, is the matter of ideas, the power that manifests them. Consequently, spirit and matter are not in opposition.
If we presuppose that the goal of philosophy, which is the same as the goal of initiation, is to free the soul in order to rise above the world of illusions in which we are living, we might think it is logical to believe that our body is an obstacle. Consequently, an adept would have to liberate himself from his body in order to reach the divine spheres. If all the heads of this tradition agreed on this philosophical goal, then the way to reach the divine spheres would be quite different. We could reject our body as if it were an adversary. Contrarily, we could consider our body to be an ally that we must bring into balance, even while enjoying the pleasurable activities that enable us to perform the work. For example, if you are hungry, it would be very difficult for you to meditate, or to practice any kind of introspection. In the same way, if you eat to excess you will also be disturbed. It is better to find a good balance in your body. As we become more balanced, our body will become our assistant, helping us by becoming the solid basis on which we will be able to build our spiritual practice. This is what is called “optimistic gnosis.” In the case of “pessimistic gnosis” we must assume that our body is useless and has to be strongly disciplined. Good examples of this approach are the anchorites and the stylites who stripped naked and climbed to the top of a column, starving themselves until they were unconscious. Without cleaning their bodies, they attempted to come into the presence of God in filthy, stinking rags. This was also true for those Christians who used self-flagellation to eradicate their desires and passions. Members of the modern Catholic organization called the “Opus Dei” are still obliged to regularly wear around their thigh an instrument called a “cilice,” which is a chain mail band with pointed metal spikes fixed to it used to scratch the skin so that it bleeds. Hermetic philosophy is just the opposite!
Hermetism and Theurgic philosophy (explained by Iamblichus) presents the world as a place for experimentation, which is very useful for the development of our being. We are not the subject of any “fall” or some “original sin” followed by a banishment from the spiritual worlds. We are not condemned to suffer by a God who is supposed to be good, kind, and benevolent. Our human condition is not the result of a fall from grace, but from an incarnation, a descent of the soul, the descent of our psyche into a physical body. This descent was progressive, through several spheres that are associated with seven divinities. The Hermetic explanation for the descent of man is the foundation for the divine magick that we call Theurgy. The darkening of the Body of Light during our descent is the cause of the pain, the limitation of our consciousness, and the loss of memory of our past lives. It is essential to remember that it is not a malediction, but really a consequence of our descent into flesh. Even more positively, all our feelings, which come from our body, are a unique opportunity to feel pleasure and beauty. These sensations and feelings are a real source of joy for the optimistic gnostic.
From this perspective, Hermetism is really associated with Epicurism and to the Platonic search for beauty. In short, the Hermetic tradition is taken from Epicurism, whose goal is to live a well-balanced life while enjoying that life. Of course, excesses are not recommended, but enjoying life is a fundamental part of this process. From Platonism, the Hermetic tradition takes the idea that cultivating beauty in our life helps us ascend to the spiritual world from whence we came: the world of the Immortal Divinities.
Optimism and spirituality are united. In the Hermetic tradition, there is no denial that there is evil in the world. But evil is completely absent from the divine world. It is inconceivable for a Theurgist/Hermetist to believe that the supreme divine principle could have any evil parts. It is contradictory to suggest that a divine being commands or creates something violent or evil that results in pain and suffering for us. The more we progress and ascend on the spiritual path, the closer we get to the divine, which is necessarily composed entirely of all Beauty, Truth, Justice, and Good. As Epicurus wrote in his famous letter to Menoeceus: “Do not fear the Gods.” We can easily see that this is true in all the texts that are considered sacred by Theurgists and Hermetists. God is not bad, violent, or wrathful. The supreme principle, sometimes called Nous Pater, doesn’t ask for murder, sacrifice, or violence. You can now understand why the Hermetists were (and still are) horrified with biblical texts in which God is very often portrayed with these penchants .
Theurgy, the Divine Magick
Anyone who is interested in the Western tradition will soon hear about the word “magick.” From the time of the Renaissance, and right up to modern times this word has been used by many authors, but the meaning of this word is not as obvious as we might imagine.
I already introduced the concept of Theurgy, but it is worthwhile to advance our understanding of this important part of the Western tradition. “Destiny of the Soul” in Part 6 will develop the relationship between Theurgy and destiny. You will remember that many books about Theurgy, and the Chaldaean Oracles, were destroyed or lost during the first few centuries of the Common Era. A few excerpts were miraculously preserved as quotations in various books, and scholars have given us a reliable translation of these texts. The main original writings about this divine practice are from Iamblichus, Porphyry, Plotinus, and Proclus. Of course, it is not an obligation to read all of these ancient and sometimes difficult books, even if they are fascinating. All of these honorable writers were real practitioners, but at the same time they were scholars, philosophers, and theologians. So their analyses are precise and sometimes too detailed and specialized. This is why it is not necessary at the beginning to learn all the details of a complex philosophy. The goal of this book is to explain the main principles and to help you to clearly understand what Theurgy is and what the unique characteristics of those principles are.
Neoplatonicians (Proclus, Plotinus, etc .) introduced a distinction between Theurgy and magic (or Goetia). The first was considered to be a “high form of magick.” The latter was considered to be a “low form of magic.” Modern authors and practitioners generally follow this distinction. I am not analyzing the etymology and evolution of these words in detail here, but there are still basic elements you have to keep in mind regarding these words. In the ancient Mediterranean world, the terms magic and Goetia were nearly equivalent. The origin of this custom may be found in the names given to the priests in Mesopotamia: “the Perfect, the Perfected One = Magi.” Later on, in Neoplatonic philosophy, Goetia was progressively associated with the idea of sorcerers, who were frequently looked on as being evil and held in low regard. Even with this distinction, the meanings of the words magic and Goetia were not clearly defined until the Middle Ages. A book entitled The Lesser Key of Solomon was composed during the seventeenth century from different sources. In this book the distinction between bad and good daimons is explained.22 When the word Goetia stands alone it is clearly associated with bad daimons. When Goetia is associated with the word Theurgy, it concerns generally good daimons. As a matter of fact, no matter what the evolution of the words “magic,” “Goetia,” “witchcraft,” etc. may be, the word Theurgy has always been associated with positive and divine work. Today we might remember that there is a kind of magic (Goetia) that is mostly focused on working with invisible spirits. There is also something called “High Magick” that is more clearly defined by the word “Theurgy,” which is focused on magical rituals that are used to elevate the soul by creating contact between the person and the highest spirits and divinities.
Someone who works with the Goetic aspects of magic can be compared to someone who goes to the pharmacy and chooses the medications that seem appropriate to their symptoms at that moment. An untrained person would find this to be a dangerous practice. In order for this strategy to be useful, you must have a good description of the medicines, a good catalog of all medicines, and a good understanding of the side effects produced by each medicine, in addition to an understanding of the effect of combining various medicines and their interactions. By contrast, you could decide to see a doctor or a specialist who would evaluate your problems and your body as a whole. When he gives you a prescription, you have to take it for a while before you feel the results. These results are usually effective and they last. As you can see, everyone is able to buy medications for minor diseases on his own (doing magic and Goetia), but for major diseases, the assistance of a specialist and a real treatment (Theurgy) is certainly safer.
Both magic and Theurgy agree on and accept the existence of a spiritual world that is invisible to our physical senses. Both also accept the existence of a spiritual and invisible body that is intimately linked to our physical body. Our double nature, body and soul, is easy to understand and is the source of what a Magus or a Theurgist does.
Even if modern Wiccans do not frequently use the word Theurgy, their use of the power of magic, their moral statements, and the relationships that Wiccans create with their divinities place them very close to Theurgy. It is clear that most of the time they are not on the path of “low magic.” This is equivalently true for modern druidic groups.
According to the Hermetic and Platonic philosophy, the material world that surrounds us is an iconic representation of spiritual principles. Today these principles are called archetypes and are a reality in the spiritual world. Thus, everything we see around us is the shadowy reflection of these divine principles, sometimes called “Ideas.” Consequently, everything that we see in the world is linked to a spiritual archetype. The occult law of correspondences states that a reflection corresponds to its ideal reality. There is a link between these two elements. Knowing these correspondences is essential as the key to accessing these invisible powers. What I have called symbols can be material artifacts, plants, stones, etc., or anything that acts as a true link for accessing the divine ideal to which it is linked. For example the light emanating from a candle is the symbolic representation of the Divine Light; a pentagram is the representation of the four elements balanced by the upper presence of the Aether,23 Spirit, etc. Using such symbols in a ritual and being aware of this connection really does connect us to the corresponding invisible power. Of course the use of one symbol doesn’t make a ritual. To do that and to be able to increase the power, we need to associate several symbols with our ritual, and then activate them in a precise sequence. For example, we can think about the engine of our car. If we consider just one part, a piston for example, we would agree that it is related to the power of the engine, but in order for the engine to work, we cannot just activate one part. All the parts must work together in a precise way. That is how a ritual works. This is also why the study of symbols and correspondences are so essential. This is also the point where magic and Theurgy radically differ.
The magus (Goetian) uses his knowledge to perform rituals in order to obtain material results without any intention of raising his soul to the divine. The magus works with the chthonic daimons in order to obtain what he wants. He uses the less spiritual invisible levels of his body, closest to the material world, and his own abilities to impose his will on the daimons. This is a utilization of tools for the purpose of tricking the daimons into a relationship in which the magus has power over them. As a result, the magus is always involved in a power struggle, and he has a constant need to be protected from the powerful, invisible daimons. Of course he cannot be sure that he will always be the most powerful force in this contest, even if he has very impressive Theurgic capabilities. Such a magician is able to perform divination, spells, talismanic magic, etc. This kind of magician can also invoke inferior divinities that are close to our world, but always with the same material goals in mind.
By contrast, the Theurgist relies on his relationship with the divinities for his spiritual work. This is radically different from what a magician does, whose work can be seen as a horizontal action focused on simply getting what he wants. Thus, the Theurgist is focused on a higher and purer form of magick, which is called Theurgy. The essential Theurgy is the liberation of his soul and the ascent to the Divine by the use of precise ceremonies. This is a vertical ascent and relationship between one person and the God(s). The Theurgist is someone who uses piety, devotion, and ritual together and in conjunction.
Aurum Solis has a moral requirement that must be met before any person is initiated, because the Theurgist must be a moral person before he performs any ritual work. The relationship he wants to develop with the Immortal Divinities is rooted in respect and devotion, instead of relying on the pretense that he can impose his own will on another being. The relationship he establishes with the divinities results in a relationship of sympathy, attraction, and love. It is because the Theurgist loves the divine and Immortal Divinities that he is able to contact them in a very balanced and safe way.
When we perform a Theurgic ritual guided by a true love, mistakes can be forgiven and minimized. When (in our personal life) we call our lover to apologize because we have made a mistake, or we forgot something, etc., we will immediately be forgiven. This kind of relationship and ritual practice is safe and the Theurgist’s life will be better in several ways as a result of this practice. His physical and psychological balance will be improved. His influence will be felt by others. What ancient Greeks called the “kairos” will be strengthened. Kairos is this strange faculty that some of us have that allows us to be at the right place at the right moment. This is a truly remarkable consequence of a deep Theurgic work. All these gains are a consequence of our relationship with and love for the divine, and not only because of our use of Theurgy.
Because he is aware of these essential elements, the Theurgist will use a progressive method for his spiritual ascent. It will involve both devotional practices and ceremonial rituals. Hymns and prayers are used in his daily life. This is the best way to establish and maintain an intense and intimate relationship with the divinities that have been chosen by the Theurgist. The ritual ceremonies involve the use of specific symbols to invoke the epiphany of the divinities. The precise steps of this initiation include using statues composed of the appropriate medium in order to call the God into the statue by the use of specific inner preparations, gestures, invocations, repetitive sounds, and holy words, perfumes, specific musical instruments, secret artifacts, etc.
You must remember that Theurgy is a real tradition, which was totally associated from the beginning with the Hermetic and Ogdoadic tradition. The relationship between these schools is not often clear. The principle you have to remember is simple. There are three groups: 1) Neoplatonicians 2) Hermetists 3) Theurgists. A Hermetist is necessarily a Neoplatonician, but the reverse is not necessarily true. A Theurgist is necessarily a Hermetist, but the reverse is not necessarily true. Consequently, a Theurgist is at one and the same time a Hermetist and a Neoplatonician.
It is for this reason you see people who are interested in the Hermetic tradition, but not involved in Theurgy.
I must now underscore various facts you have to know about this classification.
• These three groups have a specific share in Platonic Theology, but each group developed a specific aspect of this philosophy, which is more focused on its specifics.
• These three groups worship the Immortal Divinities in the same way. The religious aspect is a primary constituent of the belief system of every Neoplatonician.
• Rituals may have been performed by each group, but they are at the heart of Theurgy.
The divine and sacred work of Theurgy can be learned and performed safely with an initiation and in the presence of a master who knows the process and has, himself, accomplished this spiritual journey. This information is precisely revealed in certain ancient fragments from the original text of the Chaldean Oracles. There, we read certain very specific terms, such as “myste,” “initiates,” and “initiations.” This is the way that the Order Aurum Solis still works today, fully integrated in a direct line with the Masters of the Golden Chain.
Ultimately the initiate will be able to turn his soul toward the divine and progressively ascend to his origin following what is called “the sacred way of the return” by the use of the sacred Mysteries, which are directly transmitted.
Exercise Two—Remembrance 24
The technique of anamnesis is an important example of how to use this system. I encourage you to begin this practice right now.
This exercise is very ancient and has several purposes. It was taught by Pythagoras. In the Pythagorean aphorisms called the “Golden Verses,” it says: “Do not allow sweet sleep to take you before you have reviewed every action of the day.” Plato also taught this exercise as a way to train memory, so we can remember our entire life and even past lives. This training will help you to preserve the memory of what you learned in this life when you pass away, which is a very essential key to spiritual progress.
When you get into bed, before you go to sleep, lay down on your back, with your arms relaxed on both sides of your body. Relax and breathe regularly.
After few minutes of relaxation, declaim mentally the hymn to the Greek Goddess Mnemozyne:
Mnemozyne, you who knew Zeus and gave birth to the Holy and Sacred Muses of pure voices, I invoke you!
Hearken, I ask that you remove any unwanted lapse of memory; give me a steady and united Mind and Soul, and improve my ability to reason.
Mnemozyne; you are the attentive and careful Goddess who brings to remembrance my heart’s thoughts. Help me retain them without failing, recalling them swiftly to a clear mind whenever necessary.
O blissful Goddess, I am your initiate. Awaken in me the memory of the Sacred Mysteries, and take away forgetfulness forever.
Review the events of your day in memory. Always start with the most recent events and then gradually run through them in reverse until you arrive at the beginning of your day.
As you consider each event of the day, take the measure of this event by fixing your attention on it (focusing on the time and place when it occurred) and proceed to assess your attitude and yourself at the time under examination.
Decide in your heart and conscience if the attitude you have been examining was good or bad in accordance with your principles. If you have acted contrary to the principles of good, regard it as your imperative duty to rectify your attitude as much as possible the very next day.
Having reviewed the activities of the day, take a few minutes to consider your projects for the day to come. Allow yourself to release everything related to the previous day, and all of the concerns that weigh on you. Devote the very last thoughts of the day to whatever gives you a true inner peace and joy. The last thought of the day must always help you tend toward a greater state of inner harmony, a better sense of inner congruence. It seems like a very simple thing to accomplish, but, over time, it will begin to be of tremendous importance to you.
Self-Test Two
These questions are intended to help you challenge your knowledge about the subjects you have been studying. You can use them before you read the materials or after. Try to answer the questions before checking the answers in the appendix.
1. What is the meaning of the word “philosophy”?
2. Why is philosophy important in our lives?
3. Are Neoplatonism and Hermetism optimistic or pessimistic philosophies?
4. Do the Theurgists believe in “original sin”?
5. What is “High Magick”?
6. Is Goetic magic dangerous?
7. What is the goal of Theurgy?
8. Is a Neoplatonician necessarily a Theurgist?
The following questions are related to your own experience. It is good to use them as personal meditations.25
1. Did you learn philosophy in school? If so, what was the most important thing you remember from your lessons?
2. Can you really enjoy something without being aware of it?
3. What do you think “bad magic” would be?
4. For you, what is the best moral principle when performing magical rituals?
21. This word is related to the spiritual world and is different than the modern religion of Spiritualism.
22. Remember that during this century there was a difference between the word “daimons” (a Greek word related to “spiritual beings who work as messengers or intermediaries,” which approximates the idea of the “Christian angels”) and the word “demons” (a more recent word that only describes “bad invisible spirits”).
23. This Greek word is sometimes spelled “Ether.” (Greek: AIQR)
24. Remembrance in Greek is “anamnesis.”
25. You can share your thoughts about these questions on the forums of the Aurum Solis website.