theurgyThe word "theurgy" comes from the Greek words "theo" (god) and "ergasia" (work), and is typically interpreted as "divine working" or working with or through the divine. The central premise of theurgy is the ability to contact the divine or superior spiritual bodies often through what would typically be thought of as ritual magic. In astral theurgy specifically, the superior spiritual entities whose connection is sought after are the planets and stars. In medieval cosmology, the planets were thought to exist in a realm superior to our own, a realm where corruption and generation did not occur. As a result, the planets and stars were considered immortal, unalterable, and semi-divine. By studying or working with these semidivine celestial spirits, humanity had access to greater understanding of divinity. This understanding is a natural development from the study of astrology itself, but astrological magic and the astral theurgy it works through are another method of obtaining it. 1 2 Our own realm of the elements beneath the sphere of the Moon (called the sub-lunar sphere) on the other hand is susceptible to growth and decay. Things are born, grow, diminish, and die while the planets can only do these things symbolically. Therefore, by contacting these semidivine celestial spirits, humanity is essentially requesting divine intervention from their immortal supervisors. This intervention is not only requested in the form of theurgy but is utilized in all forms of remediation, the most common being medicine and some would argue the branches of horary and electional astrology also qualify. iamblichus and the egyptian mysteries 4 Sunthemata . Iamblichus wrote in a tumultuous period. Iamblichus was more concerned about the clash between the older. This replacement occurred only after an individual lived according to the dictates of their daemon. and the newer. hopefully. His goal. the identification of one's personal daemon. ancient traditions that he felt came from the gods. man-made traditions that were attempting to supplant them. proper theurgy was a type of ritual cosmogony that initiated human souls into the activities of the divine.Iamblichus The Neoplatonist Iamblichus wrote prolifically on the subject of theurgy and ritual magic and considered the Egyptian mystics to be much closer to divinity due to their cultural and religious utilization of ritual that mimicked the divine. he felt that they maintained these original connections through their traditional ritual theurgic practices and sought to use them as a template for his own theurgic writings applied to his Platonic philosophy. To Iamblichus. His goal was higher union with the gods. the replacement of this daemon with a guardian god representing an individual no longer living for themselves. This is why Iamblichus praised the Egyptians. 3 For all of the conflict between pagan and Christian religion and philosophy. but for the world. where Hellenic religion was under attack by Christian influence and many saw him as the savior that would reignite the spark of the Hellenic religions. and. then became to reinforce the bond and closeness between gods and men. Sunthemata were said to be sown throughout nature by the Platonic Demiurge and served as reminders of the divine will and its connection to our lower level of reality. a solar herb Iamblichus used the term "sunthemata" to describe theurgic tokens in the material world. Astrologers and herbalists may recognize the sunthemata theory as being very similar to the doctrine of signatures. for example. later authors would regard theurgy as propitiating divine spirits and sorcery as manipulating the material world. These were items that bore some mark or characteristic of their divine nature. Ficino's chains . sorcery is like moving it yourself. In astral theurgy. This has some ethical implications that can be summed up with an analogy. contact with the lunar daemons. the theurgist better understands her nature. Johns Wort. Each individual sunthemata is thought to be equally expressed within its ruling deity (the Sun equally expresses gold. 6 The purpose of these tokens in theurgy is to mimic the divine being they represent. The former is regarded as idolatry and Iamblichus refers to it as sorcery. By examining the sunthemata of the Moon. doctor. 5 The sunthemata are physical manifestations of divine presence and will.St. diverse sunthemata to adequately contact the divine being they are seeking. An important distinction is made between worshiping the sunthemata themselves and worshiping through them. This requires the theurgist to gather multiple. and theurgist Marsilio Ficino. By gathering multiple lunar tokens. John's Wort. and lions) but no one sunthemata can accurately express the multiple manifestations of its deity. Sorcery is not theurgy. theurgy is contacting the gods. this occurred when the metals gold and silver were equated to the light of the Sun and Moon. spirits. To Iamblichus. Other. The sunthemata of Iamblichus would have a profound impact on the Platonist writer. theurgy is like asking your neighbor to move their car. thus gold and silver have occult properties that relate to solar and lunar powers. St. and divinities can be established. astrologer. The allegiance of other material objects is determined in a similar manner. Humans can ascertain the purpose or occult properties of a plant or stone by observing its form and drawing comparisons between it and a divine body. while sorcery is man imposing his will on nature. similarly metals and gems and vapors and hot air. However. Ficino wrote many commentaries and translations of Neoplatonic texts. "Under the Solar star. Due to his background as a physician. Ficino's sympathies connect the highest order of creation down to the lowest. Chapter XIV Just like the sunthemata. He does this based on sympathies that are very similar if not identical to Iamblichus's sunthemata.. they set the Sun first of all. Ficino discusses how to use magical images and objects to prolong one's life and fight against disease. indicating a split. followed by non-human spiritual entities. but a particularly beautiful human will be part of Venus's chain as well. and aromas. with a little knowledge the chains of the other planets can be properly deduced and utilized in the same way. but as an individual can be like another. stones. or an orange cat who belongs to Saturn as a species. humans belong to Mercury as a species. but to the Sun due to its coloration. 9 For Ficino. He applied these Neoplatonic ideas to his own Christian faith. followed by animals. Jupiterian.Writing in 16th century Italy. Ficino makes this clear in a statement in chapter VIII of Book III. The stars reside in the highest celestial sphere and make the first link. mental. Phoebean plants then. it starts with the highest order and ends in the lowest. Finally. Though the stars may exist in the highest celestial sphere. then the appropriate planet. It also manifests in lower levels where living beings can belong to a particular chain as a species." -On Obtaining Life From the Heavens. or Venusian items. sounds. One of the biggest differences between Ficino's and Iamblichus's sunthemata is the former's inclusion of people.On Obtaining Life From the Heavens. "I have said elsewhere that down from every single star (to speak Platonically) there hangs its own series of things down to the lowest.then similar men and solar beasts. 7 8 In his third text of his Three Books on Life entitled On Obtaining Life From the Heavens.. plants. these influences were often for a medical purpose and focused specifically on the use of Solar.hope for and seek the fruit of the work principally from Him . He continues on to give us an example of such a series. He would go on later to make his case for this more clearly and instruct individuals to stay away from malignant and unlucky people for their own spiritual. then people who exhibit planetary traits. reminding us to ".. the purpose of these chains of sympathies was to bring more of a planet's or star's influence into someone's life. It should also be noted that the chains often interlink with one another." . For example. Chapter XIV We can see the logic in the ordering of this series of links. metals. they all connect into one superior link.. that is Sirius. the chains do not begin at the stars. and physical well being. and the Phoebean daemons. We can see this most clearly in the nature of stars where individual stars will often be of the nature of two planets. but would disagree with other prominent Christian scholars about the efficacy and approval of natural magic and the utilization of images. Silver is attributed to the Moon. as can be seen from the quote provided from him on this site's home page. copper. The seven classical metals are silver. In all three systems. Likewise. iron . 5. but god governed the entire world.who made both the celestials and those things which are contained in the heavens. the collection of appropriate natural materials is paramount to establish contact with superior spirits. Meanwhile. Guido Bonatti makes this claim specifically about what the purpose of astrology is. daemons were considered to govern parts of the world. gold. Notes 1. Each of these is assigned to one of the seven planets due to some shared characteristic between the two. but all three state they can be receptacles of the spirit's celestial powers. Theurgy and the Soul: The Neoplatonism of Iamblichus pg. On the Heavens. Aristotle. iron. Fragment 108 6. 2 4. In Platonism. and who always moves and preserves them. Book II. Not only are these substances used to contact these spirits. more broad guardian. the central premise of the sunthemata as theurgic tokens runs strong throughout the texts of astral theurgy and traditional medicine. Thus. quicksilver to Mercury. they both utilize the same tools in their theurgy. the two systems are not mutually exclusive as all three sources utilize the same techniques for similar effects. the talismans of Ficino and Picatrix could have lasting effects on individuals who were near them. Whatever the goal or end result. Part I 2." Conclusion Though neither Iamblichus or Ficino were outspoken supporters of ritual magic and magical images or talismans that the Picatrix instructs how to create. gold to the Sun. a soul that no longer identifies with a specific self but instead identifies with the collective World Soul it required another. Chaldean Oracles. Where Iamblichus would use the sunthemata only in ritual and spiritual practice. the writings of classical astrology and the planetary associations within them give insight into the manifestations of the planets in the physical world. quicksilver. 3. Gregory Shaw. and lead. tin. who gave them their power. copper to Venus. tin to Jupiter. Indeed. and lead to Saturn. and from emotions. 7. These shared characteristics can be either color (like gold and the Sun). ". form (like Mercury and quicksilver). Images. were man-made and could only bring about effects if demons inhabited them. are maleficent . Most notably. 8. Natural magic would be the natural power of plants and stones to produce some result. mere proximity of animate bodies is thought to constitute contact on account of the powerful exhalation of vapors emanating outward from the bodily heat. because these were natural and made by God. being full of bad daemons or rays. and the unlucky. but by proximity and by sight. they harm not only by touch. Such as cinnamon's natural power of fighting chest congestion... the malicious.remember to flee far away from the unbridled. Aquinas argued that it was perfectly fine to use natural materials to procure seemingly occult effects.to Mars. For these. from spirit. 9..." On Obtaining Life from the Heavens. or a mix of all of these and more (as is the case of Saturn and lead). Chapter XXIV . however. purpose (like Mars and iron). the impudent. Ficino disagreed with Thomas Aquinas's disapproval of image making.