platonism's Full Review: Gregory Shaw and Greg Shaw - Theurgy and the Soul:...
While Plotinus (205-270) is probably the most important of all Neoplatonist thinkers, Iamblichus (250-325) is almost as crucial; the Platonic tradition would never be the same after him. Plotinus has been read and written about fairly early, but it took a long time before the later Neoplatonists were studied seriously. The main reason for this was the contempt expressed by many important scholars - notably E. R. Dodds and A.-J. Festugiere - about theurgy, which was routinely identified with magic and 'puerile superstition'. Few commentators were willing to accept Iamblichus as a philosopher, and most argued that Iamblichus had somehow betrayed the rationalism of Plotinus (see my review of one of Dodds' books).
Fortunately, figures like H.-D. Saffrey (a pupil of Dodds and Festugiere) and J. Trouillard favored a more sympathetic approach to the subject, and they paved the way for a new generation of scholars, among them Sara Rappe, Carine Van Liefferinge and Gregory Shaw, the author of this remarkable and essential book. Essential, because one's understanding of philosophers like Iamblichus and Proclus (412-485) is unthinkable without a good enough grasp of theurgy; in that regard, the book is at once erudite and reader-friendly.
Unlike his master Plotinus, Porphyry (234-305) had a marked interest in mystery cults; he was the first to attentively read and comment on the mysterious religious text known as the Chaldean Oracles. Theurgy, the subject of Gregory Shaw's book, can be traced back to the Oracles. The word comes from theos ('god') and ergon ('activity', 'work'); it thus implies a ritual in which man communicates with the divine. But whereas Porphyry was cautious about giving theurgy too important a place, Iamblichus went farther and deemed it superior to both philosophy and theology. After all, philosophy and theology deal with discourses and speculations, while theurgy is actually experienced. Subsequent philosophers - Hierocles, Proclus, Damascius - would be durably influenced by Iamblichus.
While the book's first half expounds the theoretical basis of Iamblichus' theurgy, the second half examines the theurgic rituals themselves. Shaw offers an expert analysis of the theory of symbols (sunthemata), whose origin lies primarily in the Chaldean Oracles. According to the Oracles, symbols were sown by the Demiurge in the cosmos and in every soul; once awaken, these symbols enable one to partake in the divine. The symbols have two roles: they perform as agents both cosmogonically (the Demiurge has created all things by means of such images) and anagogically (they effect the soul's return to the gods). Theurgy is envisioned as the best way to awaken these symbols, through prayer, invocation and rituals.
The symbols, much like the individual souls who want to awaken them, are not all the same. The book shows the difference between material, intermediate and noetic symbols, and also between material, intermediate and noetic souls, depending on one's personal progress. Iamblichus holds that newcomers must not immediately seek union with the gods (unlike what Plotinus and Porphyry attempted to do): they first need to use matter ritually, and only after having mastered their passions can they move on to the following step.
Against accusations of frivolous novelty, Shaw highlights Iamblichus' traditionalism: far from being the eccentric innovation it is often portrayed as, theurgy is described as an effort to bring the Platonic tradition closer to Plato himself (and Pythagoras, following the Neopythagorist bent of the Neoplatonists) and away from both the radical dualism of the Gnostics and the perceived egocentrism of plotinian Neoplatonism. Theurgy emphasizes the continuity and kinship found in all levels of reality, and aims to connect the extremes of any opposition (hence Iamblichus' infamous 'law of the means', which multiplies intermediaries).
The book thus makes clear that adherence to theurgy implies a worldview whose consideration of the sensible world is more in line with the overall optimism of Plato's Timaeus than with the pessimism of his Phaedo. The Timaeus' demiurgic cosmogony is also vital for the theurgic rites: theurgical union is not envisioned as a pure contemplation, but as an active participation in cosmogenesis. Through theurgic rites, the soul does not escape from generation but takes part in the demiurgy of the world. (This partly explains Iamblichus' fascination with the Egyptian cult, the hieroglyphic symbols being images of creative/anagogic powers.) Theurgy can also be considered as a ritual elaboration of such key Platonic themes as Eros (love) and anamnesis (recollection).
Theurgy is difficult to describe, because it was not developed as a system of thought but rather as a practical experience; still, Gregory Shaw's book is as insightful, perceptive and precise as one could possibly hope for. All those who are intrigued by the evolution of Neoplatonism should definitely read it.
N.B.: An earlier version of this review was submitted to Amazon.com under the same nickname.
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