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Today somewhere in the world it is still #Proclus' birthday.

To celebrate read @epbutler.bsky.social 'On the Occasion of the 1,600th Anniversary of the Birth of Proclus (2/08/12)' henadology.wordpress.com/wp-content/u...

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Honoring our Platonic Ancestors: The Life of Proclus “The primary good is not contemplation...”

The point from which I start is common; for there shall I return.

- #Proclus #BOTD 412 CE

northernwisdom.substack.com/p/honoring-o...

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The point from which I start is common; for there shall I return.

- #Proclus, 'Commentary on #Plato's ' #Parmenides'' 708, 15-16

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#EMERSON ON AMERICA'S OTHER RELIGION

"This band of grandees, #Hermes, #Heraclitus, #Empedocles, #Plato, #Plotinus ... #Proclus ... and the rest, have somewhat so vast in their logic, so primary in their thinking, that it seems antecedent to all the ordinary distinctions of rhetoric and literature,

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Were There Other Resurrection Accounts in Antiquity?
Were There Other Resurrection Accounts in Antiquity? YouTube video by Bart D. Ehrman

Were There Other #Resurrection Accounts in #Antiquity?

#Jesus #Christianity #BibleStudy #ancient #historians #philosophers #paradoxographers #Mediterranean #Phlegon #Tralles #afterlife #Proclus #resurrected #gods #divinepower #dunamis #Christian #TheGoldenAss #RFW

www.youtube.com/watch?v=j4qK...

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The laughter of the Gods must be defined to be their exuberant energy in the universe, and the cause of the gladness of all mundane natures.

- #Proclus

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A #philosopher should be the hierophant of the whole world, worshipping all divinities.

- #Proclus, in #Marinus, 𝑽𝙞𝒕𝙖 𝙋𝒓𝙤𝒄𝙡𝒊 § 19

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Every god is an independent unity, and every independent unity is a god.

- #Proclus, ‘Elements of Theology’ 114

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A power higher than all human wisdom embraces the blessings of divination, the purifying powers of initiation, and all the operations of divine possession.

- #Proclus

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Time is the image of Eternity because it effects the perfecting of earthly natures.

- #Proclus

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All that is eternal is whole at once.

- #Proclus

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Plotinus and the Neoplatonists A Brief History of the Platonic School of Late Antiquity

#Neoplatonism, the school of philosophy and #theology championed by a few wise men and women, was a jewel among those gifts from late antiquity. And it all came together under the quill of a Greek-speaking Egyptian named #Plotinus. Link in the comments.

#lateantiquity #iamblichus #proclus

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and laying aside all such things as are posterior to the One, to become seated and conjoined with that which is ineffable, and beyond all things."

- #Proclus, ‘Theology of Plato,’ 1, 3.

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"And this is the best employment of our energy, to be extended to a divine nature itself, having our powers at rest, to revolve harmoniously round it, to excite all the multitude of the soul to this union,

- #Proclus, ‘Theology of Plato,’ 1, 3.

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There is a power higher than all human wisdom that embraces the blessings of divination, the purifying powers of initiation, and all the operations of divine possession.

- #Proclus, ‘Platonic Theology’ 1.26.63

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a close up of a man 's face with the word everyone written in red ALT: a close up of a man 's face with the word everyone written in red

A philosopher should be the hierophant of the whole world, worshipping all divinities.

- #Proclus, in Marinus, 𝙑𝒊𝙩𝒂 𝑷𝙧𝒐𝙘𝒍𝙞 § 19

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A philosopher should be the hierophant of the whole world, worshipping all divinities.

- #Proclus, in Marinus, 𝙑𝒊𝙩𝒂 𝑷𝙧𝒐𝙘𝒍𝙞 § 19

A philosopher should be the hierophant of the whole world, worshipping all divinities. - #Proclus, in Marinus, 𝙑𝒊𝙩𝒂 𝑷𝙧𝒐𝙘𝒍𝙞 § 19

A philosopher should be the hierophant of the whole world, worshipping all divinities.

- #Proclus, in Marinus, 𝙑𝒊𝙩𝒂 𝑷𝙧𝒐𝙘𝒍𝙞 § 19

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There is a power higher than all human wisdom that embraces the blessings of #divination, the purifying powers of initiation, and all the operations of divine possession.

- #Proclus, ‘ #Platonic #Theology’ 1.26.63

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A philosopher should be the hierophant of the whole world, worshipping all divinities.

- Proclus, in Marinus, 𝙑𝒊𝙩𝒂 𝑷𝙧𝒐𝙘𝒍𝙞 § 19

A philosopher should be the hierophant of the whole world, worshipping all divinities. - Proclus, in Marinus, 𝙑𝒊𝙩𝒂 𝑷𝙧𝒐𝙘𝒍𝙞 § 19

A #philosopher should be the hierophant of the whole world, worshipping all divinities.

- #Proclus, in #Marinus, 𝙑𝒊𝙩𝒂 𝑷𝙧𝒐𝙘𝒍𝙞 § 19

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IAMBLICHUS 1552 DE MYSTERIIS AEGYPTIORUM Latin OCCULT MAGIC DEMONOLOGY RITUALS

#books #antiquarian #16thcentury #Iamblichus #myteries #Egypt #occult #magic #demonology #ritual #latin #Mysticism #Supernatural #religion #Proclus #bookauction
bit.ly/4iAZVyi

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I read further on this part of #Proclus Parmenides commentary at lunchtime and it gets better. The homoerotic relationship of Parmenides & Zeno is linked by Proclus with the pythagorean way of life and to the community and unity of Gods and the Henads in their plurality.

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...This similarity of doctrine and unity of life belong most to the divine beings, of whom these men are likenesses;"

Can you imagine an Augustine or Aquinas praising an #LGBTQ couple as a likeness of the divine beings?

Another #Proclus & #Plato win for #Polytheism

#Pagansky #Paganism

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Note that #Proclus doesn't just praise the philosophy of Parmenides & Zeno as models of the divine. He uses their philosophy and their lives and affection for each other as being a reflection of the divine beings.

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Screenshot of Proclus Parmenides commentary.

700 If I may express my opinion, it appears to me that these circumstances also preserve the analogy with the divine order. For Being abides there in union with the One; and from it the life-giving Intellect and the intellectual power of souls proceed forth into plurality; and plurality is summoned back to unity and in the intermediate order there is more plurality than in the primary. For all things there exist as unities; for all reason-principles and powers are self-sufficient, each being head of its own plurality which it attaches to and unifies with the One, referring them up to the fundamental monad of all things. The same thing could be said of the intellect which is participated but universal; it assembles each particular intellect in the universal and unparticipated Intellect, being of many species as compared with the unparticipated, but differing from particular intellect in that it is more universal. It is to these levels that we found our personages to be analogous, one of them to the One Being, another to the order of Life, and the other to the order of Intelligence. And of those in the intelligible order, one is analogous to the universal and unparticipated Intellect, another to the universal and participated and another to the particular intellect. “I see, Parmenides,” said Socrates, “that Zeno here aspires to be one with you not only in personal affection, but also in his writing; for in a sense he has written the same thing as you, but he has changed it and is trying to deceive us into thinking he is saying something different.” (128a) 701 Again we should note the order of ascent; Socrates, having associated himself as closely as possible with Zeno, directs the argument to Parmenides and joins himself to him through the medium of Zeno, using Zeno as a pretext for his approach. These

Screenshot of Proclus Parmenides commentary. 700 If I may express my opinion, it appears to me that these circumstances also preserve the analogy with the divine order. For Being abides there in union with the One; and from it the life-giving Intellect and the intellectual power of souls proceed forth into plurality; and plurality is summoned back to unity and in the intermediate order there is more plurality than in the primary. For all things there exist as unities; for all reason-principles and powers are self-sufficient, each being head of its own plurality which it attaches to and unifies with the One, referring them up to the fundamental monad of all things. The same thing could be said of the intellect which is participated but universal; it assembles each particular intellect in the universal and unparticipated Intellect, being of many species as compared with the unparticipated, but differing from particular intellect in that it is more universal. It is to these levels that we found our personages to be analogous, one of them to the One Being, another to the order of Life, and the other to the order of Intelligence. And of those in the intelligible order, one is analogous to the universal and unparticipated Intellect, another to the universal and participated and another to the particular intellect. “I see, Parmenides,” said Socrates, “that Zeno here aspires to be one with you not only in personal affection, but also in his writing; for in a sense he has written the same thing as you, but he has changed it and is trying to deceive us into thinking he is saying something different.” (128a) 701 Again we should note the order of ascent; Socrates, having associated himself as closely as possible with Zeno, directs the argument to Parmenides and joins himself to him through the medium of Zeno, using Zeno as a pretext for his approach. These

Proclus Parmenides commentary screenshot #2 continuing on from the first in this post at 701.

relations have been clearly shown by the theologians to exist among the gods. Are not divinities in the third level attached to the primary gods, through intermediaries, however, and because of them? For it is from the middle agencies that they acquire the power to comprehend the first principles. We should note not only that he joins the more perfect by means of what is less perfect but nearer to him, but also that above all he wants to see their unity. For it is thus that Intellect looks at Life and Being as one; and attaching itself to Life, when it sees the unity of Life and Being, it attaches itself also to Being. So it is that every individual intellect, when it sees the unity of participated Intellect with the unparticipated, turns through the one to the other; and it is clear which is the one through which it moves to the other. How then does Socrates perceive this unity? First of all by observing their way of life, for Zeno was the favourite of Parmenides, as was said earlier; and secondly, their doctrines. For similarity begins with life and ends in doctrine, and it is logical, then, that he should indicate their fellowship on the basis of both similarities. For the faculties of the soul are twofold,

Proclus Parmenides commentary screenshot #2 continuing on from the first in this post at 701. relations have been clearly shown by the theologians to exist among the gods. Are not divinities in the third level attached to the primary gods, through intermediaries, however, and because of them? For it is from the middle agencies that they acquire the power to comprehend the first principles. We should note not only that he joins the more perfect by means of what is less perfect but nearer to him, but also that above all he wants to see their unity. For it is thus that Intellect looks at Life and Being as one; and attaching itself to Life, when it sees the unity of Life and Being, it attaches itself also to Being. So it is that every individual intellect, when it sees the unity of participated Intellect with the unparticipated, turns through the one to the other; and it is clear which is the one through which it moves to the other. How then does Socrates perceive this unity? First of all by observing their way of life, for Zeno was the favourite of Parmenides, as was said earlier; and secondly, their doctrines. For similarity begins with life and ends in doctrine, and it is logical, then, that he should indicate their fellowship on the basis of both similarities. For the faculties of the soul are twofold,

those of living and those of knowing. When there is similarity of beliefs, it is possible that there should not be similarity of life; and when there is similarity of life, not similarity of belief; but among men of science there is always similarity in both respects. Their common life provides the basis for fellowship in affection, but the profession of a common doctrine results from an agreement in beliefs. Hence Socrates’ encomium of the two men is properly based upon both their lives and their doctrines. This similarity of doctrine and unity of life belong most to the divine beings, of whom these men are likenesses; and this unity of the gods is hidden and escapes attention, and only intellect sees it. Hence Socrates says that Zeno is trying to deceive everybody into thinking they are not saying the same things, but he sees the identity of their doctrines. Perhaps this also would be a fitting rule for younger men to follow, that if they wish to support their elders in a controversy they should go at the topic in a different way. As Plato says in the Laws (II 661c; cf. VII, 812bff. )68, poets must always preserve the metres of virtue that move the soul to action but change their harmonies and rhythms; for the song Wins ever from the hearers most applause That has been least in use, . . . as the poem says (Homer, Od. I, 351-352). So these arguments must be presented in another framework and under a different arrangement, in order to divert the attacks of the more contentious critics without departing from the truth of the doctrines. For this reason, then, when Parmenides says that Being is one, Zeno shows that it is not many, employing a variety of arguments, but chiefly that the consequences of plurality are self-contradictory, i.e. the same thing will be both like and unlike. 702 Parmenides remained on the plane of intelligible dialectic by using, “as was his custom” (Tim. 42e), intuitions about the intelligible world. Zeno, howeve

those of living and those of knowing. When there is similarity of beliefs, it is possible that there should not be similarity of life; and when there is similarity of life, not similarity of belief; but among men of science there is always similarity in both respects. Their common life provides the basis for fellowship in affection, but the profession of a common doctrine results from an agreement in beliefs. Hence Socrates’ encomium of the two men is properly based upon both their lives and their doctrines. This similarity of doctrine and unity of life belong most to the divine beings, of whom these men are likenesses; and this unity of the gods is hidden and escapes attention, and only intellect sees it. Hence Socrates says that Zeno is trying to deceive everybody into thinking they are not saying the same things, but he sees the identity of their doctrines. Perhaps this also would be a fitting rule for younger men to follow, that if they wish to support their elders in a controversy they should go at the topic in a different way. As Plato says in the Laws (II 661c; cf. VII, 812bff. )68, poets must always preserve the metres of virtue that move the soul to action but change their harmonies and rhythms; for the song Wins ever from the hearers most applause That has been least in use, . . . as the poem says (Homer, Od. I, 351-352). So these arguments must be presented in another framework and under a different arrangement, in order to divert the attacks of the more contentious critics without departing from the truth of the doctrines. For this reason, then, when Parmenides says that Being is one, Zeno shows that it is not many, employing a variety of arguments, but chiefly that the consequences of plurality are self-contradictory, i.e. the same thing will be both like and unlike. 702 Parmenides remained on the plane of intelligible dialectic by using, “as was his custom” (Tim. 42e), intuitions about the intelligible world. Zeno, howeve

Reading #Proclus Parmenides commentary and there's a lovely bit where he & Plato use the (in modern terms) gay romantic relationship of Parmenides & Zeno as a model of the divine order of plurality & unity.

You don't see monotheist types using Queerness as the model of the divine orders #Polytheism

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#Emerson on #Proclus

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#EMERSON' S TRADITION

“This band of grandees, #Hermes, #Heraclitus, #Empedocles, #Plato, #Plotinus, Olympiodorus, #Proclus, #Synesius & the rest, have somewhat so vast in their logic, so primary in their thinking, that it seems antecedent to all the ordinary distinctions of rhetoric & literature,

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This #Proclus quote seems central...."Furthermore, it (the descent of the soul) contributes to the perfection of the cosmos." points to a kind of Platonic project of social Justice in the material, but also a kind of Teilhardian metaphysical Noosphere teleology.

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Another very interesting class in the Philosophy & #Polytheism course by @epbutler.bsky.social just there.

Today had interesting discussion on the technical term of Hyparxis before #Proclus going through Homer, Plato, Sophocles, Aristotle, Epicurus, Philodemus, Galen and the Gnostics.

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The laughter of the Gods must be defined to be their exuberant energy in the universe, and the cause of the gladness of all mundane natures.

- #Proclus

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A philosopher should be the hierophant of the whole world, worshipping all divinities.

- #Proclus, in Marinus, 𝙑𝒊𝙩𝒂 𝑷𝙧𝒐𝙘𝒍𝙞 § 19

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