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This provides the basis for theurgical elevation. The theurgist unites different characters and thereby unites the dynameis ofeach. Thereby, in the act ofuniting these, he himself becomes what we might call a 'synthetic' and 'enacted' character, and comes to contain in himself a revertive dynamis composed of the dynameis of the individual characters which he unites.105 If this dynamis is sufficiently strong, it effects the reversion of the theurgist to the subsistential level of the goal of the revertive dynamis. Proclus gives the following analogy: '. . . if a wick which has been heated beforehand is placed under a lamp, not far from the flame, you will see it light up even though it has not touched the flame, for the transmission of the flame takes place downwards.'106 By this reversion the theurgist acquires a divine energeia by which he comes to subsist on the higher ontological level of the reversion.107

The possibility of reversion is dependent upon the reverting beingpossessing something in common with the monad of the subsistential towards which the reverting being reverts. But, since human beings contain within themselves illuminations of all the higher ontological levels (i.e., they have as irradiations a henad (the 'flower of the intellect'),108 a being, a life and an intellect), it is therefore possible on the Iamblicheans' account for a human soul to revert all the way to henadic divinity.109 For, in that the levels of intellect, life, being and henad all exist already within the human soul, it is possible for the human soul to be energised by divine energeia such that he comes to subsist on the levels of intellect, life, being or henad.

Such theurgical elevation, however, must take place stage by stage. For, according to the Iamblicheans, a lower circuit of remaining-procession-reversion must be completed before a higher circuit from which the lower circuit proceeded can be completed.110 As such, there are different levels of theurgy, with each level being appropriate for human souls who subsist on the ontological level beneath that to which the theurgy would revert them.

And it is here that the Iamblichean tradition justifies pagan rituals. For they hold that such rituals are the theurgical manipulation of embodied characters with the aim of reverting the soul of the participant (now theurgist) to the level ofintellect (i.e., to the level of subsistence ofthe daemons).111 Such rituals

106 Proclus, De sacr. et mag. i49.

109 Cf.Iamblichus, Myst. 5.22.230.

110 Proclus, El. theol. 38.

111 Iamblichus, Myst. 5.15.219.

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