On the Mysteries of the Egyptians, Chaldeans, and Assyrians

I will add what is wanting; and because what you assert is rather philosophical and logical, than conformable to the efficacious art of priests, on this account I think it is necessary to say something more theurgical about these particulars.

For a conception of the mind does not conjoin theurgists with the Gods; since, if this were the case, what would hinder those who philosophize theoretically, from having a theurgic union with the Gods? Now, however, in reality, this is not the case.

For the perfect efficacy of ineffable works, which are divinely performed in a way surpassing all intelligence, and the power of inexplicable symbols, which are known only to the Gods, impart theurgic union.

Hence, we do not perform these things through intellectual perception… For when we do not energize intellectually, the synthemata—the sacred tokens themselves—perform by themselves their proper work; and the ineffable power of the Gods itself knows, by itself, its own images.

The following symbol testifies the truth of this. For by the God 'sitting above the lotus,' a transcendency and strength which by no means come into contact with the mire, are signified.

For every thing belonging to the lotus is seen to be circular… and circulation is allied to the motion of intellect, which energizes with invariable sameness… But the God is established by himself, and above a dominion and energy of this kind… abiding in himself.

When the God is represented as 'sailing in a ship,' it exhibits to us the power which governs the world. As the pilot, being separate from the ship, presides over the rudder of it, so the sun—having a separate subsistence—governs the helm of the whole world.

You inquire what efficacy there is in names that are not significant. They are not, however, as you think, without signification.

Let them be unknown to us… yet to the Gods all of them are significant—not according to an effable mode… but either intellectually… or ineffably… conformably to the intellect which is united to the Gods.

Names do not entirely preserve the same meaning when translated into another language… and even if it should be possible to translate them, they no longer preserve the same power when translated.

It is necessary that ancient prayers, like sacred asyla—sanctuaries—should be preserved invariably the same, neither taking any thing from them, nor adding any thing to them.

For this is nearly the cause at present that both names and prayers have lost their efficacy, because they are continually changed through innovation.