[Türkçe çeviri için yorum bölümüne bkz.]
‘Ancient Hellenic philosophy intended to transform souls through various ‘spiritual exercises’, because the task of the philosopher was not primarily to communicate ‘an encyclopedic knowledge in the form of a system’, but to live the philosophical life. In Neoplatonism, psychagogy is tantamount to mystagogy, and the Delphic maxim ‘ know thyself’ means ‘return to the source, the first principle of all.’ This ‘reversion’ (epistrophe) is both ‘epistrophe pros heauton’ (a return to one’s immortal self through self-reflexivity) and elevation through the ontological symbols accomplished by the divine energies.
Although humans are not able to attain knowledge of the gods by their discursive reason, according to Iamblicus, philosophy in the Pythagorean manner is a road to wisdom in which one will propound, not contradictions, but firm and unchanging truths strengthened by scientific demonstration through sciences (mathematon) and contemplation (theorias). He is wise who contemplates the One, the goal of all contemplations and is able to see from here, as if from a watch- tower, god, (who presides over all truths, happiness, all beings, causes, principles) and all in the train of god.
The goal of platonic philosophy is wisdom and immortality achieved through the ascent (anagoge) of the soul. It is coming to be like a god (homoiosis theo) and union with the divine at the level of noetic theophanies or the ineffable source itself. Therefore philosophy as a rational discourse is the hermeneutically developed substitute for the ancient rituals which were viewed as an integral part of the cosmic events. Philosophical games and contests for truth themselves could be regarded as special and partly individualized cases of ritualized cosmogonies which is an imitation of the gods and a sort of divine service.’
‘ Philosophy & Theurgy, in the late antiquity’
professor Algis Uzdavinys.
Angelico Press-Sophia Perenis,