Podcasts about proclus

Saints du jour 2025-10-24 Saint Antoine-Marie Claret, Saint Proclus et Saint Magloire by Radio Maria France

This two-part video series provides a deep historical analysis of Moralistic Therapeutic Deism (MTD), tracing its ingredients from 19th-century New England intellectual and social revolutions to its status as America's de facto civic religion. We argue that MTD collapsed when the sexual and moral revolutions forced a devastating fracture between its Christian heritage and its core principles of self-actualization and benevolence, leading to the polarized political landscape of today.Moralist Therapeutic Deism Part 1 - https://www.youtube.com/watch?v=5eHYMzanOvs&t=4679s @triggerpod   @InterestingTimesNYT   @JonathanPageau   @PaulVanderKlay 00:00:00 - Introduction and Recap00:10:07 - MTD, Chicago, and Obama00:13:00 - Cornell as Microcosm00:25:15 - Tim Keller on programatic secularism00:35:55 - Mainline Christianity00:37:45 - Wokeness and MTD00:47:05 - MTD and Partisanship00:49:20 - Arena vs Agent00:51:00 - Donald Trump 00:56:15 - Nationalism vs Globalism01:03:40 - Who killed MTD?01:05:55 - Competing Arenas01:08:25 - The future of Christian NationalismIn this video I mention:Aaron Renn, Abraham Lincoln, Albert Baker, Alfred, Allen C. Guelzo, Amos, Andrew Jackson Davis, Ann Lee, Anagarika Dharmapala, Arthur Conan Doyle, Athanasius, Barack Obama, Benjamin Franklin, Billy Graham, Black Lives Matter, Bud, Buddha, Calvin, Cathleen Falsani, Catherine Fox, Charles B. Rosna, Charles Carroll Bonney, Charles Haddon Spurgeon, Charlie Kirk, Christian Smith, Christopher Pearse Cranch, Clement of Alexandria, Conrad Grebel, Constantine, David Bentley Hart, Deepak Chopra, Donahoe, Donald Trump, Eddie Lincoln, Eleanor Roosevelt, Elijah Muhammad, Eliott, Elizabeth Cady Stanton, Elizabeth Keckley, Ellen Todd, Emilie Todd Helm, Emanuel Swedenborg, Epictetus, Erica Kirk, Ernst Troeltsch, Ezra Klein, Fanny Hayes Platt, Faustus Socinus, Finney, Fox Sisters, Franz Anton Mesmer, Fred Shuttlesworth, Frederick the Wise, Friedrich Nietzsche, Galen, George Barna, George Fox, George W. Bush, Gregory of Nyssa, Henry Clay, Henry David Thoreau, Henry James, H. P. Blavatsky, H. Richard Niebuhr, Harriet Beecher Stowe, Harold Ockenga, Harry Emerson Fosdick, Helen Schucman, Hosea Ballou, J. Gresham Machen, Jacob Blake, James, James Comey, James Lindsay, James Russell Lowell, Jared Sparks, Jean H. Baker, Jenkin Lloyd Jones, Jesus Christ, Jim Lindsay, John, John Adams, John Bunyan, John D. Rockefeller, John Henry Barrows, John Locke, John Milton, John Murray, John Stott, Jonathan Edwards, Jordan Peterson, Joseph Priestly, Joseph Smith, Judith Skutch, Julius Dresser, Kant, Karl Menninger, Karlstadt, Kate Fox, Kenneth Minkema, Koot Hoomi, Kyle Rittenhouse, Lelio Socinus, Leonard Zusne, Lou Malnatis, Luke Thompson (  @WhiteStoneName  ), Lyman Beecher, Madame Blavatsky, Margaretta Fox, Marianne Williamson, Mark Parker (  @MarkDParker  ) , Mark Twain, Mary Baker Eddy, Mary Todd Lincoln, Matt Herman, Meister Eckhart, Melinda Lundquist Denton, Mesmer, Micah, Michael Bronky, Michael Servetus, Monophysite, Morya, Moses, Nancy Pelosi, Napoleon Bonaparte, Nettie Colburn Maynard, Newton, Niccolò Machiavelli, Nicholas of Cusa, Norman Vincent Peale, Oprah, Origen, Paul, Paul Tillich, Paul Vanderlay, Phineas Parkhurst Quimby, Plotinus, Proclus, Ralph Waldo Emerson, Ramakrishna, Rick Warren, Robert Schuller, Robin D'Angelo, Rod Dreher, Ronald Reagan, Ross Douthat, Rowan Williams, Rudolf Steiner, Samuel Johnson, Septimus J. Hanna, Shailer Mathews, Shakers, Shadrach, Socrates, Soyen Shaku, Swami Vivekananda, Tad Lincoln, Tertullian, Thomas Aquinas, Thomas Jefferson, Thomas Starr King, Tracy Herman, Virchand Gandhi, Victoria Woodhull, Warren Felt Evans, William Ellery Channing, William James, William Lloyd Garrison, William Newton Clarke, Willie Lincoln, Winthrop, Zwingli.

“24:3. And when he was sitting on mount Olivet, the disciples came tohim privately, saying: Tell us when shall these things be? And whatshall be the sign of thy coming and of the consummation of the world?24:4. And Jesus answering, said to them: Take heed that no man seduceyou.24:5. For many will come in my name saying, I am Christ. And they willseduce many.24:6. And you shall hear of wars and rumours of wars. See that ye benot troubled. For these things must come to pass: but the end is notyet.24:7. For nation shall rise against nation, and kingdom againstkingdom: And there shall be pestilences and famines and earthquakes inplaces.24:8. Now all these are the beginnings of sorrows.24:9. Then shall they deliver you up to be afflicted and shall put youto death: and you shall be hated by all nations for my name's sake.24:10. And then shall many be scandalized and shall betray one anotherand shall hate one another.24:11. And many false prophets shall rise and shall seduce many.24:12. And because iniquity hath abounded, the charity of many shallgrow cold.24:13. But he that shall persevere to the end, he shall be saved.St Januarius, Bishop of Beneventum, was beheaded with his Conoanions: Acutius, Eutychius, Desiderius, Festus, Proclus and Socius, Puteoli, in the persecution of Diocletian A.D. 305. St Januarius is the patron of Naples, where year by year the liquefaction of his blood, preserved in a phial, takes place.

Proclus was the uncle of Hilarius; both were from Kallippi in Asia during the reign of Trajan. When Proclus was brought to be tried as a Christian, the judge asked him 'Of what race are you?' Proclus answered 'I am of the race of Christ, and my hope is in my God.' When the judge threatened to torture him, he said 'When you are afraid to transgress the Emperor's commands and risk falling into temporal punishment, how much more do we Christians fear to transgress against God's commands and fall into eternal torment!' When Proclus was given over to torture, his nephew Hilarius came forward and proclaimed 'I too am a Christian.' After torture, both were condemned to death; Proclus was crucified and Hilarius beheaded.   Imagine how the Orthodox Church would benefit if, when we were asked 'Of what race are you?' the first answer that came to mind was not 'I am Greek, Russian, Serbian...' but 'I am of the race of Christ!'

Proclus was the uncle of Hilarius; both were from Kallippi in Asia during the reign of Trajan. When Proclus was brought to be tried as a Christian, the judge asked him 'Of what race are you?' Proclus answered 'I am of the race of Christ, and my hope is in my God.' When the judge threatened to torture him, he said 'When you are afraid to transgress the Emperor's commands and risk falling into temporal punishment, how much more do we Christians fear to transgress against God's commands and fall into eternal torment!' When Proclus was given over to torture, his nephew Hilarius came forward and proclaimed 'I too am a Christian.' After torture, both were condemned to death; Proclus was crucified and Hilarius beheaded.   Imagine how the Orthodox Church would benefit if, when we were asked 'Of what race are you?' the first answer that came to mind was not 'I am Greek, Russian, Serbian...' but 'I am of the race of Christ!'

Psalm 136Reading 1: Joshua 24Reading 2: From a sermon by St. Proclus of Constantinople, bishopSt. Helena Ministries is a registered 501(c)3 non-profit. Your donations are tax-deductibleSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

These martyrs gave glorious witness to Christ during the persecutions of Diocletian. St Januarius, Bishop of Benevento in Italy, was arrested and cast into a burning furnace, but he stood in the midst of the flames, singing praises to God, and emerged unharmed. After other cruel tortures, he was bound and cast in prison in Pozzuoli, along with his deacon Faustus and his reader Desiderius. With them in prison were two deacons from Pozzuoli, Proclus and Sossus, and two laymen, Eutychius and Acutius. All seven were cast to wild beasts; but when the animals came near the Saints, they fell affectionately at their feet and refused to harm them. Finally, all seven Christians were beheaded. Some Christians from Naples secretly took the body of Januarius and buried it in their church. Countless wonders have been worked at his grave, including the restoration of a dead man to life.

These martyrs gave glorious witness to Christ during the persecutions of Diocletian. St Januarius, Bishop of Benevento in Italy, was arrested and cast into a burning furnace, but he stood in the midst of the flames, singing praises to God, and emerged unharmed. After other cruel tortures, he was bound and cast in prison in Pozzuoli, along with his deacon Faustus and his reader Desiderius. With them in prison were two deacons from Pozzuoli, Proclus and Sossus, and two laymen, Eutychius and Acutius. All seven were cast to wild beasts; but when the animals came near the Saints, they fell affectionately at their feet and refused to harm them. Finally, all seven Christians were beheaded. Some Christians from Naples secretly took the body of Januarius and buried it in their church. Countless wonders have been worked at his grave, including the restoration of a dead man to life.

In this episode Dr. Cyndi discusses the significance of Hekate as we enter the new year, particularly focusing on the astrological implications of Hekate's position in Scorpio, then she guides us through a meditation based on Proclus' Hymn To Hekate and Janus. The conversation delves into some other astrological highlights for this year, the teachings of the ancient philosopher Proclus, and the importance of rituals and meditations in navigating the changes of the year ahead. The full class on this hymn is HERE. Key Takeaways: Hekate's influence is particularly strong in Scorpio. Proclus lived during a time of great change and uncertainty. Rituals and meditations are essential for personal empowerment. The year ahead is marked by significant astrological changes. Staying true to oneself is crucial in turbulent times. Hecate governs thresholds and transitions. The hymn to Hecate serves as a powerful affirmation. Embracing the mystery can lead to personal growth. The connection between the individual and the cosmos is vital. Change is an opportunity for transformation and healing. Navigating the New Year with Hekate Astrological Insights for 2025 Astrologers mentioned: Chris Brennan, Chani Nichols, Pam Gregory. Chapters 00:00 Introduction to Proclus and Hecate 10:40 Meditation and Grounding for the New Year 14:50 Invocation of Hecate and Janus 18:34 The Duality of Hecate and Janus 20:40 Conclusion and Reflection Join The Witches Hour.

Psalm 39 Psalm 53 Reading 1: Isaiah 63 Reading 2: From a sermon by St. Proclus of Constantinople, bishop sthelenaministries.com Presentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

The Great Myth of the Sun GodsBy Alvin Boyd KhunIt may be that many of you have come to this lecture with the expectation of hearing about the superstitious beliefs of some ancient fire-worshippers or sun-worshippers. You may wonder why we should presume to waste an evening dilating upon the childish fancies of early peoples who could conceive of no more exalted form of deity in the universe than the physical body of our sun. Can there possibly be anything important in the study of such forms of crude fetishism?Let me disabuse your minds of any such prepossession at once. We have not invited you to hear of infantile nonsense of early child-humanity. On the contrary, it is our opinion that there is not a theme within the entire range of religious interest of such sublimity and authentic grandeur as this subject of the Sun-gods. We have come to the persuasion that this is the most important lecture that we have given or shall ever give. In it there is to be found the central thesis of all religion. We have asked you to hear an exposition of the cardinal principle of all true religion. Instead of dealing with an erratic notion of primitive barbarism, we have to present to you this evening the long-lost supreme datum of all high religion. And it is our design to show that religion in the world has drifted so far away from its original base that it no longer recognizes the very first and fundamental conception about which it was in the beginning constructed. The myth of the Sun-gods is the very heart's core of religion at its best.It is commonly supposed that religious honors were paid to the sun as a deity by a few isolated peoples or sects, such as the Parsees and the ancient Ghebers of Persia, and some African tribes. In correction of this view we are prepared to support the declaration that the worship of the Sun-god was quite universal in the ancient world. It ranged from China and India to Yucatan and Peru. The Emperor and the Mikado, as well as the Incas, and the Pharaohs were Sun-god figures. And is the belief only an empty myth? So far from being such, it is at once the highest embodiment of religious conception in the spiritual history of the race.Since the word "myth" occurs in the title, it is necessary to define it so that we may the better glimpse the nature of the subject. To the modern mind the word carries with it a derogatory implication. To reduce any construction to the status of a myth is to put it out of court and render it valueless. We regard a myth as a fiction and a falsity. To show that a theory or a belief is only a myth, is to relegate it to the world of non-reality, and dismiss it from further consideration as a thing of value.Not so with the ancients. With them (the ancients) a myth was a valuable instrumentality of knowledge. It was an intellectual, even a spiritual, tool, by the aid of which truth and wisdom could at one and the same time both be concealed from the unworthy and expressed for the worthy. The ancients rightly regarded spiritual truth and experience as being incapable of expression or impartation by means of words simply. A myth or an allegory could be made the better means of conveying subtly and with a certain added force, the truth veiled under a set form of dramatic presentation. The myth would enhance spiritual truth as a drama reinforces moral situations. It was all the more powerful in its message precisely because it was known not to be outwardly a true story. No one was caught by the literal falsity of the construction. Attention could therefore be given wholly to the hidden import, which was not obscured by the outward occurrence. The myth was known to be a fiction; therefore it deceived nobody--until the third century. But at the same time it was most ingeniously designed to instruct in the deepest of spiritual truths. It was a literary device to embalm lofty wisdom in the amber of a tradition that could be easily remembered, in the guise of a human story. It was truth incarnated in a dramatic occurrence, which was known to be untrue. Outwardly fictitious, but inwardly the substance of a mighty truth, was the myth. And as such it was the universal dress in which ancient knowledge was clothed.To indicate the universality of the Sun-god myth it is only necessary to enumerate some thirty of the chief figures known as Sun-gods amongst the nations about the Eastern Mediterranean, before the advent of Jesus. There were in Egypt, Osiris, Horus, Serapis, Hermes or Taht (Thoth), Khunsu, Atum (Aten, Adon, the Adonis or Phrygia), Iusa, Iu-sa, Iu-em-hetep; in Syria, Atis, Sabazius, Zagreus, Kybele (femine); in Assyria Tammuz; in Babylonia, Marduk and Sargon; in Persia, Mithra, Ahura-Mazda and the Zoroasters; in Greece, Orpheus, Bacchus (Dionysus), Achilles, Hercules, Theseus, Perseus, Jason, Prometheus; in India, Vyasa, Krishna, Buddha; in Tibet the Boddhisattvas; besides many others elsewhere.Likewise in the ancient Mystery dramas the central character was ever the Sun-god the role being enacted by the candidate for initiation in person. He went through the several initiations as himself the type and representative of the solar divinity in the field of human experience.Moreover, the Patriarchs, Prophets, Priests and Kings of Biblical lore are no less Sun-god figures. For in their several characteristics they are seen to be typical of the Christos.From the study of a mass of the ancient material the sincere and disingenuous student becomes ere long convinced of the fact that the Jesus figure of the Gospels, whether he lived historically or not (and there is much question of it even among theologians), is just another in the long list of the solar gods. They were figured by ancient poetic genius as embodiments of divine solar glory living among men, if they were not purely the mythical constructions of the allegorists.These Sun-god characters, of none of whom can it be said positively that they were living personages, were, it must be clearly noted, purely typical figures in the national epics of the several nations. They were symbols, one might say. But of what were they symbolical? That is the point of central importance. They were representative characters, summing and epitomizing in themselves the spiritual history of the human individual in his march across the field of evolving life on earth. They were the types and models of the divine potentiality pictured as coming to realization in their careers. They were the mirror held up to men, in which could be seen the possibilities locked up in man's own nature. They were type-figures, delineating the divine life that was an ever-possible realization for any devoted man. They were the symbols of an ever-coming deity, a deity that came not once historically in Judea, but that came to ever-fuller expression and liberation in the inner heart of every son of man. The solar deities were the gods that ever came, that were described as coming not once upon a time, but continuously and regularly. Their radiant divinity might be consummated by any earnest person at any time or achieved piecemeal.They were typed as ever-coming or coming regularly because they were symboled by the sun in its annual course around the zodiac of twelve signs, and the regular periodicity of this natural symbol typified the ever-continuing character of their spiritual sunlight. The ancients, in a way and to a degree almost incomprehensible to the unstudied modern, had made of the sun's annual course round the heavens a faithful reproduction of the spiritual history of the divine spirit in man. The god in us was emblemed by the sun in its course, and the sun's varied experiences, as fabulously construed, were a reflection of our own incarnational history. The sun in its movements through the signs was made the mirror of our life in spirit. To follow the yearly round of the zodiac was to epitomize graphically the whole history of human experience. Thus the inner meaning of our mortal life was endlessly repeated in the daily, weekly, monthly and yearly cycle of the sun's passage, the seven or twelve divisions of which marked the seven- or twelvefold segmentation of our spiritual history or our initiations. (They were figured at first as seven, later as twelve, when the solar gods came upon the cosmic scene.)The careers of these solar gods, then, were a type of what is occurring to every man who is dowered with the spark of divine soul within his breast. Each one of us has had or will have his festival of conception in June, his birth into the world of fleshly life in the autumn, his spiritual awakening at Christmas, and his glorious resurrection from the dead body of this life at Easter.The Christians say the Christos came once in a single character in history, Jesus of Judea, saying nothing about his coming to Everyman at all times. They present to the world the Only-Begotten Son of the Father, confusing in one historical figure two distinct characters of ancient philosophy, the Logos and the Christos, and making both historical in a human being born of woman. Suffice it to say that neither character was historical in the ancient systems. The Logos and the Christos were cosmic forces, and the erring Christians confounded these "personages" of ancient philosophy with the mundane career of the man Jesus, who was not other than one of the mythical Sun-god heroes, or national type-figures. What a travesty of truth the Christian representation has become! What a caricature the Gospels have made of the divine spiritual principle in man's life!The ancients had no "only-begotten" son because the term used in their systems, miserably mistranslated "only-begotten," was something with quite a different connotation. It was in Greek "monogenes," and in Latin "unigenitus," and was far from meaning "only-begotten." It meant that which was begotten of one parent, the father, alone, not the offspring of the union of father and mother. By the term the ancients meant to designate him who was the projection into matter of the spirit forces of life, not the final product of the union of spirit and matter, or the male and female elements. Had the early Christian Fathers known of the inner meaning of the symbolism of the Egyptian Ptah, as Khepr-Ra, who was typed by the male beetle that incubated in the ground and without union with the female transformed and regenerated himself after twenty-eight days (exactly a moon cycle) in the form of the young scarab, symbol of the new-born sun in the moon, they would have been intelligent enough to have avoided the great schisms that divided the Church into Roman and Greek Catholic bodies over the abstrusities of this very origin of the persons of the Trinity. But Egypt was farther away from Rome of the third century than it is from us, who can now read the inscriptions that were sealed from them.All this ancient scriptural data accentuates the fact that not the historical Jesus, but the spiritual Christ, or the god within the individual heart (as expounded in the lecture on Platonic Philosophy in the Bible) is the subject of the sacred writings of old, and the kernel of the whole religious ideology. Angelus Silesius has expressed this in a stanza which should be a perpetual reminder of the futility of clinging to the historical interpretation of Gospel literature.Though Christ a thousand times in Bethlehem be born, But not within thyself, thy soul will be forlorn; The cross on Golgotha thou lookest to in vain, Unless within thyself it be set up again. And the Christian hymn, "O Jesus, thou art standing, outside the fast-closed door," gives expression to the kindred idea that while we look across the map to localize the Christos in Judea, we keep the spiritual mentor of our own lives standing without, seeking an entrance into our lives in vain.By the aid of archaic sacred books we have been enabled to trace authentically the origin of the name Jesus. And it is of great importance to present this material, because it throws a flood of clear light upon the ancient conceptions of the Messiah and the coming Son, or Sun-god. In this light the name will be seen to be a type-designation and not the personal name of an historical being.It is derived from the two letters (or numbers) which in the beginning of typology symbolized the two first elements, spirit and matter, into which the primal One Life bifurcated. They are the I (or 1) symboling the male or spirit, and the O (letter) or 0 (cipher) symboling the female or material universe. Together they represented the biune male-female deity. We have, then, the letters IO, or the number 10. As the vowels were freely interchanged, in ancient languages, the name was written either IO, IA, IE , or IU, and all these forms are found. Next the I transformed into consonantal value and became a J (as it is yet in Latin), so that we find the names JO, JA, JE and JU, from each of which many names have arisen. When the creation had combined the male and female and the two had given birth to the Son, or Logoic universe, the name was given the form of three letters, and we then find such forms as IAO, JAH, IEO, JEU, ZUE. When the universe became founded on the four cardinal points or the square of four dimensions, the name was spelled variously as IEOU, JOVE, ZEUS, JEVE, DIOS, T/HEOS, HUHI, IHUH and others. In its character as a sevenfold or seven-lettered name, it took the form of JEHOVAH, SABAOTH, DEBORAH, DELILAH, SEP/HIROT/H, MICHAEL, SOLOMON, and others of seven letters. The I permuted with l (el) or 1 (one), so that IE became LE or, inverted EL, the great Hebrew character of deity. The EL and the IAH (JAH), became the most frequent determinatives of divinity, as a host of names will testify. There are Bethel, Emanuel, Michael, Israel, Gabriel, Samuel, Abdiel, Uriel, Muriel Azazel, and many others, in which the EL is prefixed. The JAH is seen in such names as EliJAH, AbiJAH, while the IAH comes in a host of such names as Nehemiah, Jeremiah, Obediah, Hezekiah, Isaiah, Messiah, Alleluiah and more.But whence comes the "s" in Jesus's name? This is of great importance. It is derived from an Egyptian suffix written either SA, SE, SI, SU, or SAF, SEF, SIF or SUF (SAPH, SEPH, SIPH or SUPH) and meaning "the son," "heir," "prince" or successor to the father. (The F is an Egyptian ending for the masculine singular.) When the original symbol of divinity, IO or IE, JO or JE, was combined with the Egyptian suffix for the succeeding heir, SU or SA, the resultant was the name IUSA, IUSE, IUSU, or IOSE; or IESU, JESU, IUSEF, IOSEF, JOSEF. One of the many forms was JESU and another was JOSEF. The final F became sibilant at times and gave us the eventual form of JESUS. The name then meant the "divine son," and combined in the Egyptian IU the idea of the coming one. Hence JESUS was the Messiah, the coming son of the divine life. There was in Egypt for ten thousand years B.C. the character of this functionary under the name of IUSA. Later he was the Iu-em-hetep, which means "the divine son who comes with peace (hetep). But most interestingly, this last word also means seven. Hence Jesus is he who comes as the seventh principle to complete the six elementary powers of natural evolution with the gift of divine intelligence, which supplants the elementary chaos with the rulership of love and intelligence and thus brings peace into a warring situation. Hence finally, Jesus is the seventh cosmic principle, announced in all religious lore as he who comes to bring peace and good will to men. And as such he was announced in the Christian Gospels. But there was more than one Jesus or IUSA or IU before the coming of the alleged historical Jesus.Startling as are the implications of this bit of etymology, a far more amazing denouement of Bible study is the revelation that not only were there over thirty Sun-god figures in the cults of the various nations of old, but there are immediately in the Bible itself, in the Old Testament, some twenty more Sun-god characters under the very name of Jesus! Are we speaking arrant nonsense or sober truth when we make a claim which seems at first sight so unsupportable? Twenty Jesus characters in the Old Testament! Let us see. We have noted the many variant forms of the Jesus name. There are still others in the Old Testament, never suspected as being related to the name of the Christian Redeemer. There are Isaac, Esau, Jesse, Jacob, Jeshu, Joachim, Joshua, Jonah and others. All these are variant forms of the one name, which has still other forms among the Hebrews in secular life, Yusuf, Yehoshua, Yeshu, etc. Joshua, Hosea and Jesse are from this name indisputably. A few might be the subject of controversy.Furthermore, beside these that bear the original divine name, there are other Sun-god figures in the Old Testament under a wide variety of names. They are Samson (whose name means "solar"), David, Solomon, Saul (equals soul, or sol, the sun--Latin.), Abraham, Moses, Gideon, Jephtha and the like. Their actions identify them as solar representatives.Now let us see what the conception of our divinity as a Sun-god in reality meant to the sages of old, and what it should mean to us. It meant that the divinity within us, our divine soul or Self, was itself the Sun-god, or solar deity. And what does this signify in concrete terms for us? Just this; that the god within us is constituted of the imperishable essence of solar light and energy! In short, we ourselves, in our higher nature, are solar gods in potentiality! Our highest nature is an incorruptible body composed of the glorious essence of the sun's energy! The gods in the Bible were always symboled by the light or fire of the sun. We are now enlightened to see it as a description of our nature as veritable truth and fact. We are Sun-gods. Our immortal spirits within us are composed of the radiant substance of solar energy.At the very time we were first assembling the material for this lecture, there came an announcement in the daily press of a discovery by a modern physicist, Dr. George W. Crile, of the Cleveland Laboratories, which practically fixed the seal of truth upon every word we have uttered or shall utter in this lecture. It was most startlingly corroborative of our exegesis. He announced that he had discovered at the heart of every living organism a tiny nucleus of energy, all aglow, with temperatures ranging from 3000 to 6000 degrees of heat, which he called "radiogens" or "hot points." These, he said, were precisely akin to the radiant energy of solar matter. He affirmed, in short, that a tiny particle of the sun's power and radiance was lodged within the heart of every organic unit! The light and energy that has life. What would be Crile's surprise, however, if he were to be shown a sentence taken from Hargrave Jennings' old book on the Rosicrucians, written over sixty years ago: "Every man has a little spark (sun) in his own bosom?" For this was one item in the teaching of the Medieval Fire-Philosophers, and the reason they were styled such. They knew what Crile has discovered, as likewise did the ancient Bible-writers. They based their Sun-god religions upon it. Our souls are composed of the imperishable essence of solar light! We are immortal because we are Sun-gods.But many will impatiently rise to expostulate with us, and ask why, if this was the universal fundamentum of the old religions, the Bible itself does not categorically carry this message and state this central fact. Wait a moment! Who that knows this primary datum has searched the Bible to see if it has nothing to say on the point? We, too, believed the Bible was remiss in expressing this conception, until we searched with a more watchful eye. And now let us hear what the Bible says as to our solar constitution, and determine for ourselves whether it is silent on the groundwork of religion or not. Let us hear first the Psalms. "Our God is a living fire," say they; and "Our God is a consuming fire." "The Lord God is a sun," avers the same book. "I am come to send fire on earth," says Jesus, meaning he came to scatter the separated sparks of solar essence amongst mankind, a spark to each soul. In Revelation the angels scatter the fire and the incense of their seven censers over the earth, among the inhabitants. Then says John the Baptist: "I indeed baptize you with water, but he that cometh after me will baptize you with the Holy Spirit and with fire!" Jesus says: "I beheld Satan as lightning fall from heaven." (Satan was the descending Lucifer, or Light-bringer, before he was lifted up and divinized.) The fire that falls on Jeremiah's altar and many another in the Bible narrative types the deity coming to dwell with mortals. Says Jesus: "When I am in the world I am the light of the world." Again he said: "Ye are the light of the world," and "Let your light so shine that others may . . . glory your father which is in heaven." The Lord, say the Psalms, "made his angels messengers and his ministers a flame of fire." The New Testament Jesus, following the well-known Egyptian diagram of the Ankh, the solar disk with the spread wings, is described as "the sun of righteousness, risen with healing in his wings." John has Jesus saying that the condemnation of the world lay in that it rejected the light when it was sent into the world. Says Job: "Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine. The light shall be dark in his tabernacle and his candle shall be put out with him." Isaiah writes: "Behold all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire and in the sparks that ye have kindled." We are adjured to "Rise, shine, for thy light is come." "The Lord is my light," reiterates the Psalms. And again: "In thy light shall we see light." "Light is sown for the righteous." "We wait for light," cry the souls in the darkness of incarnation, far from their original fount of light. John declares that the Christos "was the true light" which was to come Messianically for the redemption of our lower nature. And again he declares that with the Christos "light is come into the world." No cry echoes with more resounding intensity down to this age than Paul's exhortation to our souls buried in lethal darkness: "Awake, thou that sleepest, and arise from the dead, and Christ will shine upon thee!" And in Revelation there are those mighty pronouncements: in the spiritual resurrection "there shall be no more need of the sun to shine by day nor the moon by night, for the glory of the Lord did lighten it." And there is no more heartening assurance anywhere in the Bible than Jesus's statement: "Ye have light in yourselves."And these are only a gleaning from the great score of similar passages with which the Bible teems. And still folks will say they find no warrant for the Sun-god idea in the Bible!In Rome the sacred fire in the temple of Vesta was guarded by seven Vestal Virgins, chosen for purity and for psychic vision. If they permitted the fire to die out (symbolic of the light of deity dying out in the heart) the penalty upon them was death. If they violated their sexual purity, they were buried alive in the city. And from the great old Egyptian Book of the Dead we take just one passage among scores: "Lo, I come from the Lake of Flame, from the Lake of Fire, and from the field of flame, and I live." And again, from an old Book of Adam and Eve we quote a great passage in which the Lord says: "I made thee of the light, and I wished to bring out children of the light from thee." If only we had been taught by our religious teachers that our spiritual natures are woven and fabricated of solar light, we should have had a clearer apprehension of our potentialities for divine education.Supplementing all this material from the Bible and ancient scriptures, there is at hand for our supreme enlightenment one grand pronouncement from Greek Platonic philosophy which we conceive to be that lost ultimate link between science and religion. It is the truth before whose altar both science and religion can kneel at last and find themselves paying tribute to the same god,--the god of solar radiance. It is a sentence from the learned Proclus, last of the Great Platonists: "The light of the sun is the pure energy of intellect." Are we big enough to catch the mighty significance of that statement? Is it not the essence of what the modern physicist means when he talks of "mind-stuff?" The fiery radiance of the sun is already the motivating genius of intellect! Matter is itself intelligent and intelligence! Here is the basic link between all naturalism and all spirituality. Matter enshrouds and contains the soul of mind and spirit. The light of the sun is the deific flash of intellect! And the very core of our conscious being is a spark of that infinite indestructible energy of solar light. There is the "seminal soul of light" or the seed of fiery divinity (Prometheus's "fire" stolen from the gods) in each of us. It makes us a god.Armed with this unquenchable fire which is intellect, we are sent on earth to inhabit a body which is described as a watery and miry swamp. The body is nearly eighty per cent. water! It is the duty of the fiery spark to enlighten the whole dark realm of mortal life, to transmute by its alchemical power the baser dross of animal propensity into the finer motivation of love and brotherhood. This life is a purgation--Purgatory--because it is a process of burning and tempering crude animal elements into the pure gold of spiritual light. In Egyptian scriptures the twelve sons of Ra (the twelve sons of Jacob, and the twelve tribes of Israel) were called the "twelve saviors of the treasure of light." An Egyptian text reads: "This is the sun within us, the seminal source of light. Do not dim its luster or cause it to suffer eclipse." And another runs: "Give ye glory as to the sun; he is the chief, the only one coming from the body, the head of those who belong to the race of the sun."With this force of fire we must uplift the lower man and transmute his nature into the spiritual glow of love and intelligence. With it we must turn the water of the lower nature into the wine of spiritual force. Around it we must aggregate the refined material which we shall build into that temple of the soul, that body of the resurrection, the great garment of solar light, in which we shall rise out of the tomb of the physical corpus and ascend with the angels. This is the radiant Augoeides of the Greeks, the Sahu of the Egyptians, in which the soul wings its flight aloft like the phoenix, after rending the veil of the temple of the body. It is our garment of immortality, the seamless robe of glory, in prospect of which we groan and travail, says St. Paul, as we earnestly desire to be clothed upon with the garment of incorruption. As flesh and blood can not inherit the kingdom of heaven, we must fashion for our tenancy there this body of solar glory, in whose self-generated light we may live eternally, having overcome the realms of darkness, or spiritualized the body. Jesus prays the Father to grant unto him that glory that he had with him before the world was, and his prayer is fulfilled in the formation of the spirit body out of the elements of the sun.Who is this King of Glory?--says the Psalmist. And we are exhorted to lift up the aeonial gates, the age-lasting doors, to let the King of Glory enter into our realm. The King of Glory is the Sun-soul within us, raised in his final perfection in the fulness of Christly stature to the state of magnificent effulgence. The King of Glory is the immortal Sun-god, the deity in our hearts; and when at last he blazes forth in the heyday of his glory, and comes in majesty into our lives, then we behold his glory, as of the alone-begotten of the Father, full of grace and truth. And when he appears to those still sitting in the shadow of darkness, they report that "they have seen a great light, and to those that sat in the valley of darkness did the light shine." And this light, seen ever and anon by some illuminated son of man, as he gropes in the murks of incarnation, is truly "that light that lighteth every man that cometh into the world."And when that light shineth clearer and brighter unto the perfect day, then, indeed, we know of a surety that we ourselves are nucleated of that same glorious essence of combined intellect and spirit. Then we know that we ourselves are the Sun-gods, and that the ancient allegory is not a "myth," but the very essence of our own Selfhood.The Great Myth of the Sun GodsBy Alvin Boyd Khunhttp://mountainman.com.au/ab_kuhn.html This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dwtruthwarrior.substack.com/subscribe

In this episode Chris brings us Opinion Scholarship on the idea of a supreme, monotheistic God as expressed in the Neoplatonic idea of "The One" or "The Monad." We explore the commonalities between Christian Monotheism and Neoplatonism and speculate on the fertile ground for the emergency of this idea prepared by the pre-Socratics and Plato himself. We take a deep dive into Plotinus, Porphyry and Proclus, their descriptions of mystical experience and see see how they rationalizations their mystical intuitions with logic and reason. We then discuss altered states of consciousness, the ancient Greek mysteries and depth psychology to bring this all together. Enjoy ;)

​Sts Gregory the Decapolite & Proclus, Archbishop of Constantinople; Forefeast of the Entrance of the all-holy Theotokos into the Temple

In S4E13 - the ARCANVM S4 finale - I sit down with with philosopher, Platonist, and content creator Eric Orwoll. Eric's work in dialogue with various collaborators has positioned him as an outstanding voice in the study of Platonism. Specifically, his work in reviewing the Iamblichean curriculum of the Platonic dialogues, Proclus' Elements of Theology, and the dissertations and essays of Thomas Taylor on the various aspects of Platonism and Neoplatonism are among what I consider to be the most important influences in my own work. Eric: https://www.youtube.com/@understandingplato1134 https://returntotheland.org For all things Ike be sure to visit: https://ikebaker.com Support Arcanvm on Patreon: https://patreon.com/arcanvm Follow on IG: @a.r.c.a.n.v.m Facebook: https://facebook.com/arcanvvm Contact: arcanvvm@gmail.com --- Support this podcast: https://podcasters.spotify.com/pod/show/arcanvm/support

Neoplatonism, a philosophical system founded by Plotinus in the 3rd century CE. Discover comparative analyses with Plato's ideas and Aristotle's metaphysics, highlighting ethical frameworks, spiritual ascent, and salvation in Neoplatonism. Learn the influence of key figures like Plotinus and Proclus, shaping medieval thought and beyond.Become a supporter of this podcast: https://www.spreaker.com/podcast/philosophy-acquired--5939304/support.

Proclus was the uncle of Hilarius; both were from Kallippi in Asia during the reign of Trajan. When Proclus was brought to be tried as a Christian, the judge asked him 'Of what race are you?' Proclus answered 'I am of the race of Christ, and my hope is in my God.' When the judge threatened to torture him, he said 'When you are afraid to transgress the Emperor's commands and risk falling into temporal punishment, how much more do we Christians fear to transgress against God's commands and fall into eternal torment!' When Proclus was given over to torture, his nephew Hilarius came forward and proclaimed 'I too am a Christian.' After torture, both were condemned to death; Proclus was crucified and Hilarius beheaded.   Imagine how the Orthodox Church would benefit if, when we were asked 'Of what race are you?' the first answer that came to mind was not 'I am Greek, Russian, Serbian...' but 'I am of the race of Christ!'

Proclus was the uncle of Hilarius; both were from Kallippi in Asia during the reign of Trajan. When Proclus was brought to be tried as a Christian, the judge asked him 'Of what race are you?' Proclus answered 'I am of the race of Christ, and my hope is in my God.' When the judge threatened to torture him, he said 'When you are afraid to transgress the Emperor's commands and risk falling into temporal punishment, how much more do we Christians fear to transgress against God's commands and fall into eternal torment!' When Proclus was given over to torture, his nephew Hilarius came forward and proclaimed 'I too am a Christian.' After torture, both were condemned to death; Proclus was crucified and Hilarius beheaded.   Imagine how the Orthodox Church would benefit if, when we were asked 'Of what race are you?' the first answer that came to mind was not 'I am Greek, Russian, Serbian...' but 'I am of the race of Christ!'

We discuss the work of Ioane Petritsi (eleventh to twelfth centuries), a Georgian intellectual whose translation of, and commentary on, the Elements of Theology of Proclus is a historical anomaly in a number of ways. It turns out that everything in Proclus' metaphysics – even the henads – could and did make it through into a Christian work in twelfth-century Georgia. Come for the surprising story of a radical Georgian intellectual, stay for the Georgian origins of the medieval Christian saint, the Buddha.

We discuss the long, convoluted, and often tendentious reception of Proclus and Proclean ideas in the eastern Roman empire. From late-antique debates about the nature of being and participation, through medieval reappropriations of philosophy, through to the radical debates of Plethon and Scholarios in the final days of the empire, Proclus emerges as a curiously-persistent figure of many guises.

Host of the Creative Codex podcast, MjDorian returns! Video version here (don't forget to subscribe

Invitatory Antiphon: Come, let us worship Christ, the son of Mary. Hymn First Antiphon: None but the Lord has ever done such marvels; his love endures for ever. Psalm 136 Second Antiphon: He brought Israel out of Egypt with powerful hand and arm outstretched. Psalm 136 Third Antiphon: Give praise to the God of heaven; he has ransomed us from our enemies. Psalm 136 Verse: Lord, show me your ways. Resp: Teach me to walk in your footsteps. First Reading: Jos 24:1-7,13-28 Response: We shall serve the Lord our God and shall obey his voice Second Reading: From a sermon by St. Proclus of Constantinople, bishop Response: And God's majesty will fill the earth. Presentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975 YouTube Donate

‘Our inspired reason, our mad reason, is what nourishes us. it’s like a mother.' This one is absolute fire. We discuss pistis, ‘faith', and the rôle that this (on the face of it, rather un-philosophical) virtue plays in the thought of Proclus. We then move on to his theory of prayer to the gods, in […]

We discuss Proclus' titanic labours in the field of commentary – on many Platonic dialogues, but also on the Chaldæan Oracles, the Homeric poems, and a number of other texts – with Graeme Miles, an acute reader of Platonist philosophy and part of the team translating Proclus' Republic commentary into English. Come for Platonic commentary as spiritual practice, stay for the kosmic-astrological reading of the Myth of Er.

We enter the interconnected webwork of a reality where signs are things, things are signs, and everything means everything, but appropriately. Come for the visionary semiotics, stay for the occult sigils.

We look further into Proclus' esoteric doings, as a sage whose privileged status is marked by inspirations and epiphanies, omens and miracles. We then attempt a (shamefully oversimplified) summary of some important aspects of his (meta)physics.

These martyrs gave glorious witness to Christ during the persecutions of Diocletian. St Januarius, Bishop of Benevento in Italy, was arrested and cast into a burning furnace, but he stood in the midst of the flames, singing praises to God, and emerged unharmed. After other cruel tortures, he was bound and cast in prison in Pozzuoli, along with his deacon Faustus and his reader Desiderius. With them in prison were two deacons from Pozzuoli, Proclus and Sossus, and two laymen, Eutychius and Acutius. All seven were cast to wild beasts; but when the animals came near the Saints, they fell affectionately at their feet and refused to harm them. Finally, all seven Christians were beheaded. Some Christians from Naples secretly took the body of Januarius and buried it in their church. Countless wonders have been worked at his grave, including the restoration of a dead man to life.

These martyrs gave glorious witness to Christ during the persecutions of Diocletian. St Januarius, Bishop of Benevento in Italy, was arrested and cast into a burning furnace, but he stood in the midst of the flames, singing praises to God, and emerged unharmed. After other cruel tortures, he was bound and cast in prison in Pozzuoli, along with his deacon Faustus and his reader Desiderius. With them in prison were two deacons from Pozzuoli, Proclus and Sossus, and two laymen, Eutychius and Acutius. All seven were cast to wild beasts; but when the animals came near the Saints, they fell affectionately at their feet and refused to harm them. Finally, all seven Christians were beheaded. Some Christians from Naples secretly took the body of Januarius and buried it in their church. Countless wonders have been worked at his grave, including the restoration of a dead man to life.

These martyrs gave glorious witness to Christ during the persecutions of Diocletian. St Januarius, Bishop of Benevento in Italy, was arrested and cast into a burning furnace, but he stood in the midst of the flames, singing praises to God, and emerged unharmed. After other cruel tortures, he was bound and cast in prison in Pozzuoli, along with his deacon Faustus and his reader Desiderius. With them in prison were two deacons from Pozzuoli, Proclus and Sossus, and two laymen, Eutychius and Acutius. All seven were cast to wild beasts; but when the animals came near the Saints, they fell affectionately at their feet and refused to harm them. Finally, all seven Christians were beheaded. Some Christians from Naples secretly took the body of Januarius and buried it in their church. Countless wonders have been worked at his grave, including the restoration of a dead man to life.

We discuss the translation, adaptation, and evolution of Proclus' Elements of Theology into and through the Arabic and Latin thought-worlds with Peter Adamson. Come for the monotheist Proclus who is Aristotle, stay for the digression on Plethon.

We welcome Dylan Burns back to the podcast to discuss the life, works, and philosophy of Proclus the Successor. ‘All in all, but appropriately to each'

Welcome to Occult of Personality: esoteric podcast extraordinaire. I'm Greg Kaminsky. Now, in episode number 225, author P.D. Newman returns to the show after an eight year hiatus to discuss his recent book Theurgy: Theory & Practice—The Mysteries of the Ascent to the Divine, Homeric Epics, the Chaldean Oracles, and Neoplatonic Ritual - https://www.amazon.com/Theurgy-Theory-Practice-Mysteries-Ascent/dp/164411836X/.This interview was a real treat because P.D. Newman gives us a great depth of insight into the history, theory, and methods of theurgy—magic of the gods! There were some technical issues with the recording that I did my best to work around. My apologies for that but I know that the content of the conversation more than makes up for it."P. D. Newman has been immersed in the study and practice of alchemy and theurgy for more than two decades. A member of the Masonic Fraternity, the Society of Rosicrucians, and the Martinist Order, he lectures internationally and has published articles in many esoteric journals, including The Scottish Rite Journal, The Masonic Society Journal, and Invisible College. The author of Alchemically Stoned and Angels in Vermilion, Newman lives in Tupelo, Mississippi."The research Newman did in support of this book is really astounding and quite interesting. His scholarship has really made it clear that theurgy as we understand it did not originate in the second century A.D. but has its roots in beginningless time. Furthermore, the understanding of this activity and its context is laid out beautifully in a way that is both scholarly and valuable for practitioners. For me, what made the book so special was that contemplating the implications of his arguments helped me to see and understand that the way I defined theurgy was limiting and inaccurate, but with Newman's words, I can more fully appreciate what is known as the Western esoteric tradition. I heartily recommend Theurgy: Theory & Practice, just like all of Newman's books."In this detailed study, P. D. Newman pushes the roots of theurgy all the way back to before the time of Homer. He shows how the Chaldean Oracles were not only written in Homeric Greek but also in dactylic hexameter, the same meter as the epics of Homer. Linking the Greek shamanic practices of the late Archaic period with the theurgic rites of late antiquity, the author explains how both anabasis, soul ascent, and katabasis, soul descent, can be considered varieties of shamanic soul flight and how these practices existed in ancient Greek culture prior to the influx of shamanic influence from Thrace and the Hyperborean North. The author explores the many theurgic themes and symbolic events in the Odyssey and the Iliad, including the famous journey of Odysseus to Hades and the incident of the funeral pyre of Patroclus. He presents a close analysis of On the Cave of the Nymphs, Porphyry's commentary on Homer's Odyssey, as well as a detailed look at Proclus's symbolic reading of Homer's Iliad, showing how both of these Neoplatonists describe the philosophical theory and the technical ritual praxis of theurgy. Using the Chaldean Oracles as a case study, Newman examines in detail the methods of telestikē, a form of theurgic statue animation, linking this practice to ancient Egyptian and Greek traditions as well as theurgic techniques to divinize the soul." Occult of Personality podcast is made possible by you, the listeners, and by the subscribers to chamberofreflection.com, our membership website who aids us in the cause of informed, authentic, and accessible interviews about western esotericism. Thank you again! Because of your support, we're able to bring you recordings of this caliber and many more to come.The intro music is “Awakening” by Paul Avgerinos (http://magnatune.com/artists/albums/avgerinos-gnosis?song=3) and the outro music is "Calliopeia - kithara (Ancient Greek)" by Tim Rayborn.In the Chamber of Reflection, P. D. Newman and I continued the conversation spending considerable time discussing statue animation as part of religious ritual and got rather contemplative. This part of the interview was outstanding, so please join us for that exclusive second half. Also remember that we're in the midst of our Meditations on the Tarot Study Circle that is open to all Chamber of Reflection paid members. In March, we're meeting to discuss the Moon, and you should join us! I want to remind you that although you're able to listen to this podcast at no charge, it costs time and money to create. We ask you to support our efforts and the creation of future podcasts by joining the membership section at https://chamberofreflection.com or subscribing via Patreon at https://www.patreon.com/occultofpersonality. As always, if you're already supporting the show or have done so in the past—my heartfelt thanks and I salute you! Greg Kaminsky Linktree – https://www.linktr.ee/brothergregOccult of Personality website – http://occultofpersonality.netChamber of Reflection (Occult of Personality membership section) – https://chamberofreflection.comPatreon – https://www.patreon.com/occultofpersonalityEmail – occultofpersonality@gmail.comYouTube - https://www.youtube.com/@OccultofPersonalityTelegram - https://t.me/occultofpersonalityTwitter - https://www.twitter.com/occultofprsnltyInstagram - https://www.instagram.com/occultofprsnlty/Facebook - https://www.facebook.com/OccultofPersonalitySupport My Work / Venmo – https://venmo.com/u/Gregory-Kaminsky-5Support My Work / PayPal – https://paypal.me/occultofpersonality

We turn to the final flowering of polytheist Platonist philosophy, centred on Athens (and Alexandria). We review some useful historical data, discuss the history of ‘the Academy' as a notional ‘school' in antiquity, and introduce Plutarch of Athens and Syrianus, teachers of the great Proclus.

In this episode of the Ultraculture podcast, Jason Louv is joined by P. D. Newman, an expert in the fields of alchemy, Hermeticism, and theurgy, with over two decades of immersion in these esoteric traditions. Newman shares insights from his latest work, a profound exploration into the ancient practice of theurgy, tracing its origins beyond the commonly acknowledged timeframe back to the era of Homer. He highlights how theurgy, a magical practice aimed at divinizing the soul for mystical union with the divine, shares roots with shamanic soul flight practices and was articulated in the epic meter of Homeric Greek. Newman delves into the theurgic themes present in the Odyssey and the Iliad, such as Odysseus's journey to Hades and the funeral pyre of Patroclus, showcasing the interconnectedness of Greek shamanic practices and theurgical rites. He also discusses the significant contributions of Neoplatonists like Porphyry and Proclus, who described theurgy using Homeric terms and linked it to broader philosophical and ritual contexts. Through a detailed analysis of telestikē, the theurgic technique of statue animation, and the divinization of the soul, Newman illustrates the ancient and complex nature of these practices, connecting them to Egyptian and Greek traditions. His study not only sheds light on the philosophical underpinnings of theurgy but also provides a rare glimpse into the actual ritual practices of ancient theurgists. This is an EXCELLENT and very unexpected show that goes on some very, very, very interesting tangents. You're going to love it. Show Notes P. D. Newman: Theurgy: Theory and Practice Magick.Me's latest longform YouTube: Top Three Tricks Every Magick Practitioner MUST Know. Like and subscribe, we want to release YouTubes as often as podcasts! Magick.Me

In episode 435 Dr. José Manuel Redondo joins the show to discuss the life and work of the 5th century philosopher Proclus, and how he integrated astrology and theurgy with Platonism. José is an astrologer from Mexico City who wrote a PhD dissertation on Proclus in 2015. We met at an astrology conference in 2010, […]

St. Proclus of Constantinople lived in the 5th century and combatted the great heretic, Nestorius. As lector, priest, and then bishop, St. Proclus exemplified the virtues of kindness, humility, and courage. On this episode of Catholic Saints, Dr. John Sehorn reflects on the life and preaching of St. Proclus of Constantinople a great Catholic saint revered in both the East and the West. Help us share the truth and beauty of the Gospel and reach Catholics worldwide. Become an Augustine Institute Mission Circle Partner. Join the Mission Circle today! Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. John Vervaeke and Brendan Graham Dempsey explore the intricacies of meaning, spirituality, and the human experience. The episode commences with a succinct recap of their previous discussion, touching on Neoplatonism and Zen, before diving into Brendan's recent work on the concept of meaning. The conversation spans a wide array of topics, from the epistemic aspects of meaning to the philosophical underpinnings of mindfulness and meditation. The duo also delves into the influence of historical figures like Plotinus, Dante, and Proclus, examining how their ideas can be integrated into a modern understanding of spirituality. With a focus on the potential for a synthesis between cutting-edge science and ancient wisdom, this episode offers a fresh perspective on some of the most pressing questions of our time.  Brendan Graham Dempsey is a respected voice in the realm of metamodern spirituality. With a BA from the University of Vermont and a master's degree in religion from Yale, he brings a strong academic background to his work. Authoring the influential 7-volume "Metamodern Spirituality Series" and host of its companion podcast, Dempsey is a thought leader who navigates the intricate corridors of post-postmodern culture.   Resources:   Brendan Graham Dempsey: Website | YouTube | Facebook   Books: Aspects of Truth: A New Religious Metaphysics - Catherine Pickstock  Bonaventure: The Soul's Journey into God, The Tree of Life, The Life of St. Francis Routledge Handbook on the Philosophy of Meditation - Rick Repetti (Editor) God Without Being - Jean-Luc Marion Plato's Critique of Impure Reason: On Goodness and Truth in the Republic - D.C. Schindler   Publications: The phenomenological given and the hermeneutic exchange: which holds priority? - Catherine Pickstock   Videos: Metamodern Spirituality | Updating Neoplatonic Spirituality (w/ John Vervaeke) Part 1 Neoplatonism and the Path of Transformation | Dr. John Vervaeke  The Cognitive Science Show | Transcendent Naturalism Series   Misc: PLOTINUS, Ennead, Volume IV Auguries of Innocence by William Blake | Poetry Foundation   People: Gregg Henriques Martin Heidegger John Hick Benedict De Spinoza Immanuel Kant  Dante Alighieri Alicia Juarrero Emmanuel Levinas Martin Buber Ludwig Wittgenstein   Timecodes: 00:00:20 — Dr. John Vervaeke introduces Brendan Graham Dempsey and revisits the topics of Neoplatonism and Zen from the previous conversation, which can be found on Dempsey's YouTube channel. 00:02:30 — Dempsey outlines his work in metamodern spirituality and post-postmodernism.  00:06:35 — Dr. Vervaeke discusses the model of meaning, focusing on its epistemic aspects.  00:08:20 — Adding a layer of depth to the conversation, especially regarding a cosmological view, Brendan shares his fascination with historical figures like Plotinus, Pseudo-Dionysius, and Dante. 00:10:00 — A constructivist Piagetian developmental framework is introduced by Dempsey, shifting the conversation towards understanding the developmental aspects of meaning. 00:14:00 — The topic shifts to conformity as Vervaeke discusses its role in drawing something out of the subject. He also calls for more discourse around the Neoplatonic framework. 00:15:20 — Brendan expresses excitement about the potential of Neoplatonism in contemporary times. 00:21:00 — A mystical experience from the Ennead, IV by Plotinus, is brought up, opening the door to a discussion on the nature of mystical experiences. Dr. Vervaeke responds with an analogy about complexification, adding scientific rigor to the spiritual discussion. 00:28:11 — Dempsey introduces the concept of a principle of differentiation, suggesting that experiencing this principle could lead to a mystical experience. 00:30:44 — Referencing his work on mindfulness and the philosophy of meditation, Vervaeke introduces the idea of two movements in mindfulness practice. 00:37:36 — Dr. Vervaeke expands on Brendan's point about the contextual relationship of an individual's experience, discussing the idea of complexification. 00:44:10 — Dante's work is discussed and the concept of agape, a form of love that alters the direction of relevance realization. 00:51:28 — Brendan Graham Dempsey discusses the face as a representation of meaning, suggesting that it acts as a portal to increasing meaning. 00:58:30 — Dr. Vervaeke discusses the limitations of science when it comes to probing into its own presuppositions, introducing the concept of truths that are only disclosed through significant transformation. 01:01:03 — Brendan introduces the topic of the narrative that science provides about the origins of the universe, including the Big Bang, adding a cosmological layer to the discussion. 01:09:25 — The conversation shifts to exclusivity claims and how they can mislead us into believing something is more than just indispensable, but rather metaphysically necessary.

#plotinus #iamblichus #magic What's Plotinus's idea of Magic? Why is theurgy so important for Iamblichus? Emanationism, Sympathy, Antipathy and Neoplatonic cosmology. CORRIGENDUM: It's "Fall under the umbrella", not "Follow". Apologies, I was unwell when I filmed this video. CONNECT & SUPPORT

Proclus was the uncle of Hilarius; both were from Kallippi in Asia during the reign of Trajan. When Proclus was brought to be tried as a Christian, the judge asked him 'Of what race are you?' Proclus answered 'I am of the race of Christ, and my hope is in my God.' When the judge threatened to torture him, he said 'When you are afraid to transgress the Emperor's commands and risk falling into temporal punishment, how much more do we Christians fear to transgress against God's commands and fall into eternal torment!' When Proclus was given over to torture, his nephew Hilarius came forward and proclaimed 'I too am a Christian.' After torture, both were condemned to death; Proclus was crucified and Hilarius beheaded.   Imagine how the Orthodox Church would benefit if, when we were asked 'Of what race are you?' the first answer that came to mind was not 'I am Greek, Russian, Serbian...' but 'I am of the race of Christ!'

Proclus was the uncle of Hilarius; both were from Kallippi in Asia during the reign of Trajan. When Proclus was brought to be tried as a Christian, the judge asked him 'Of what race are you?' Proclus answered 'I am of the race of Christ, and my hope is in my God.' When the judge threatened to torture him, he said 'When you are afraid to transgress the Emperor's commands and risk falling into temporal punishment, how much more do we Christians fear to transgress against God's commands and fall into eternal torment!' When Proclus was given over to torture, his nephew Hilarius came forward and proclaimed 'I too am a Christian.' After torture, both were condemned to death; Proclus was crucified and Hilarius beheaded.   Imagine how the Orthodox Church would benefit if, when we were asked 'Of what race are you?' the first answer that came to mind was not 'I am Greek, Russian, Serbian...' but 'I am of the race of Christ!'

Proclus was the uncle of Hilarius; both were from Kallippi in Asia during the reign of Trajan. When Proclus was brought to be tried as a Christian, the judge asked him 'Of what race are you?' Proclus answered 'I am of the race of Christ, and my hope is in my God.' When the judge threatened to torture him, he said 'When you are afraid to transgress the Emperor's commands and risk falling into temporal punishment, how much more do we Christians fear to transgress against God's commands and fall into eternal torment!' When Proclus was given over to torture, his nephew Hilarius came forward and proclaimed 'I too am a Christian.' After torture, both were condemned to death; Proclus was crucified and Hilarius beheaded.   Imagine how the Orthodox Church would benefit if, when we were asked 'Of what race are you?' the first answer that came to mind was not 'I am Greek, Russian, Serbian...' but 'I am of the race of Christ!'

Welcome back to After Socrates! Episode 14 releases next Friday, March 24th, 2023. Please join our Patreon to support our work! https://www.patreon.com/johnvervaeke Uncover the profound insights of ritual as a form of metaphysical inquiry. Dr. Vervaeke discusses the role of rituals in our lives, how they help us access deeper levels of self-consciousness, and their unique ability to reveal hidden aspects of reality. Our good friend @JonathanPageau is also discussed in this episode, please visit his channel if you have not yet done so! In this episode, you'll discover: *The powerful concept of "facing reality" and how it impacts our understanding of the world *The works of influential philosophers and theologians like Proclus, Iamblichus, John Scotus Eriugena, Nicholas of Cusa, and Ambrose of Milan, as well as insights from Jonathan Pageau, a French Canadian icon carver and public speaker *The role of synthemata in theurgy and how it can lead to higher levels of self-consciousness and reality disclosure *The unique way of knowing in rituals that cannot be accessed through other means *Join Dr. John Vervaeke as he explores the non-reductive noetic function of ritual and its importance in understanding ourselves and the world. If you feel like your life is empty of ritual, this episode might change the way you see things and help you reconnect with this essential aspect of human experience. -- You are invited to join John, Guy, and Christopher live, online, at the next Circling & Dialogos Workshop where we discuss & practice the tools involved in both Philosophical Fellowship & Dialectic into Dialogos. You can find more information, and register, here:   https://circlinginstitute.com/circlin... --- After Socrates is a series about how to create the theory, the practice, and the ecology of practices such that we can live and grow and develop through a Socratic way of life. The core argument is; the combination of the theoretical framework and the pedagogical program of practices can properly conduct us into the Socratic way of life. We believe that the Socratic way of life is what is most needed today because it is the one that can most help us cultivate wisdom in a way that is simultaneously respectful to spiritual tradition and to current scientific work.

In Episode 12 of Dr. John Vervaeke's "After Socrates," titled "The Way of the Logos," we delve deep into the world of Plotinus and his concept of dialectic, exploring how the intelligible world can be understood through a study of the nature and interconnection of real being. This episode examines the evolution of cognition and its relation to the grammar of reality, providing insights into Aristotle's conformity theory, transcendental argument, and solipsism. We also discuss the notion of epiphenomenalism, where we learn that some things can be real without being actual or causally interactive. This episode further explores the concept of Dia-Logos, which focuses on improving the generative grammar of cognition to better track the through line generated by the grammar of being. Throughout the episode, various philosophers and their works are referenced, including Proclus, Pseudo-Dionysius the Areopagite, and St. Augustine of Hippo. The episode concludes by touching upon the topic of Theurgia, setting the stage for a more in-depth exploration in future episodes. Join Dr. Vervaeke in this fascinating exploration of the intellectual journey we must pursue to understand the intelligible world and its relation to our cognitive evolution. Please join our Patreon to support our work! https://www.patreon.com/johnvervaeke -- You are invited to join John, Guy, and Christopher live, online, at the next Circling & Dialogos Workshop where we discuss & practice the tools involved in both Philosophical Fellowship & Dialectic into Dialogos. You can find more information, and register, here:   https://circlinginstitute.com/circlin... --- After Socrates is a series about how to create the theory, the practice, and the ecology of practices such that we can live and grow and develop through a Socratic way of life. The core argument is; the combination of the theoretical framework and the pedagogical program of practices can properly conduct us into the Socratic way of life. We believe that the Socratic way of life is what is most needed today because it is the one that can most help us cultivate wisdom in a way that is simultaneously respectful to spiritual tradition and to current scientific work.

These martyrs gave glorious witness to Christ during the persecutions of Diocletian. St Januarius, Bishop of Benevento in Italy, was arrested and cast into a burning furnace, but he stood in the midst of the flames, singing praises to God, and emerged unharmed. After other cruel tortures, he was bound and cast in prison in Pozzuoli, along with his deacon Faustus and his reader Desiderius. With them in prison were two deacons from Pozzuoli, Proclus and Sossus, and two laymen, Eutychius and Acutius. All seven were cast to wild beasts; but when the animals came near the Saints, they fell affectionately at their feet and refused to harm them. Finally, all seven Christians were beheaded. Some Christians from Naples secretly took the body of Januarius and buried it in their church. Countless wonders have been worked at his grave, including the restoration of a dead man to life.

These martyrs gave glorious witness to Christ during the persecutions of Diocletian. St Januarius, Bishop of Benevento in Italy, was arrested and cast into a burning furnace, but he stood in the midst of the flames, singing praises to God, and emerged unharmed. After other cruel tortures, he was bound and cast in prison in Pozzuoli, along with his deacon Faustus and his reader Desiderius. With them in prison were two deacons from Pozzuoli, Proclus and Sossus, and two laymen, Eutychius and Acutius. All seven were cast to wild beasts; but when the animals came near the Saints, they fell affectionately at their feet and refused to harm them. Finally, all seven Christians were beheaded. Some Christians from Naples secretly took the body of Januarius and buried it in their church. Countless wonders have been worked at his grave, including the restoration of a dead man to life.

These martyrs gave glorious witness to Christ during the persecutions of Diocletian. St Januarius, Bishop of Benevento in Italy, was arrested and cast into a burning furnace, but he stood in the midst of the flames, singing praises to God, and emerged unharmed. After other cruel tortures, he was bound and cast in prison in Pozzuoli, along with his deacon Faustus and his reader Desiderius. With them in prison were two deacons from Pozzuoli, Proclus and Sossus, and two laymen, Eutychius and Acutius. All seven were cast to wild beasts; but when the animals came near the Saints, they fell affectionately at their feet and refused to harm them. Finally, all seven Christians were beheaded. Some Christians from Naples secretly took the body of Januarius and buried it in their church. Countless wonders have been worked at his grave, including the restoration of a dead man to life.

Peter Adamson is Professor of Late Ancient and Arabic Philosophy at the Ludwig Maximilian University of Munich and Professor of Ancient and Medieval Philosophy at King's College London. He's also the host of the podcast History of Philosophy Without Any Gaps and the author of the book series by the same name. Robinson and Peter talk about Neoplatonism—a philosophical movement in late antiquity—and its great thinkers, including Plotinus, Porphyry, Iamblichus, and Proclus, as well as the many issues they thought and wrote about, such as evil, theology, logic, and vegetarianism.  OUTLINE: 02:14 Introduction 7:30 What's Interesting About Neoplatonism? 5:35 The Etymology of “Neoplatonism” 11:36 Where was Neoplatonism? 19:48 The Great Plotinus 23:56 Plotinus' Metaphysics  32:30 Plotinus and Theology  39:46 Plotinus on Evil 1:00:15 Porphyry, His Logic, and Arguments for Vegetarianism CLIP 1:18:31 Iamblichus 1:24:02 Proclus Robinson's Website: http://robinsonerhardt.com Robinson Erhardt researches symbolic logic and the foundations of mathematics at Stanford University. Join him in conversations with philosophers, scientists, weightlifters, artists, and everyone in-between.  --- Support this podcast: https://podcasters.spotify.com/pod/show/robinson-erhardt/support

Welcome to Cloud of Witnesses: Journey with the Saints!  Cloud of Witnesses is a podcast version of a dynamic, full-cast retelling of the Lives of the Saints!In this episode, please enjoy the fascinating story of how the Orthodox Church came to know and recite the Trisagion prayer - one of the most revered and repeated prayers in all of the Christian Faith.(Please note that this episode was recorded before the earthquake events affecting Turkey, Syria, and the surrounding people and regions.  This episode is dedicated prayerfully to all of those affected by the earthquakes of 2023.) Every episode is written, recorded, and produced by our team of Orthodox Christians here in sunny San Diego, California!So brew yourself a hot cup of tea, grab yourself some popcorn, and enjoy this edifying voyage on today's episode of: Cloud of Witnesses: Journey with the Saints!Find us on Instagram and YouTube at @cloudofwitnessesradioThank you for journeying w/ the Saints with us!

Proclus, an influential Ancient Greek philosopher who lived during the time that Christianity was taking hold in the fourth century, wrote the Hymn to Hekate and Janus, a theurgical invocation that thrums with mystery and power. I find Proclus' hymn to be a soul balm, and he's quite an enchanting character. This is a wonderful prayer for the new year. Hekate is a three-headed goddess of boundaries, the moon, magic, and a soul guide, while Janus is a two-headed Roman god of transitions. Both govern all intersections, from crossing physical thresholds to the spiritual kind. Indeed, Janus was so venerated by the ancient Romans, that the first month of the year is named for him. Through the Hymn, Proclus venerates Hekate and Janus to bring harmony, protection, nourishment, and connection in our life. His theurgy unlocks something on a soul level and encourages us to connect with Hekate as a spiritual guide to embrace self-discovery, healing, and emotional awareness for a better world as we transition to the new calendar year. View the PDF of the slides for this talk to find the book references, art, quotes, and more HERE. Watch with CC and read the transcript (a great resource for the spelling of all the ancient names and terms) HERE (click on the magnifying glass to open the searchable transcript). https://keepingherkeys.com/ethics

Proclus was the uncle of Hilarius; both were from Kallippi in Asia during the reign of Trajan. When Proclus was brought to be tried as a Christian, the judge asked him 'Of what race are you?' Proclus answered 'I am of the race of Christ, and my hope is in my God.' When the judge threatened to torture him, he said 'When you are afraid to transgress the Emperor's commands and risk falling into temporal punishment, how much more do we Christians fear to transgress against God's commands and fall into eternal torment!' When Proclus was given over to torture, his nephew Hilarius came forward and proclaimed 'I too am a Christian.' After torture, both were condemned to death; Proclus was crucified and Hilarius beheaded.   Imagine how the Orthodox Church would benefit if, when we were asked 'Of what race are you?' the first answer that came to mind was not 'I am Greek, Russian, Serbian...' but 'I am of the race of Christ!'

Proclus was the uncle of Hilarius; both were from Kallippi in Asia during the reign of Trajan. When Proclus was brought to be tried as a Christian, the judge asked him 'Of what race are you?' Proclus answered 'I am of the race of Christ, and my hope is in my God.' When the judge threatened to torture him, he said 'When you are afraid to transgress the Emperor's commands and risk falling into temporal punishment, how much more do we Christians fear to transgress against God's commands and fall into eternal torment!' When Proclus was given over to torture, his nephew Hilarius came forward and proclaimed 'I too am a Christian.' After torture, both were condemned to death; Proclus was crucified and Hilarius beheaded.   Imagine how the Orthodox Church would benefit if, when we were asked 'Of what race are you?' the first answer that came to mind was not 'I am Greek, Russian, Serbian...' but 'I am of the race of Christ!'