The Syrian School
Iamblichus and the Syrian Neoplatonists: the elaboration of the Plotinian hierarchy, the role of theurgy, and the increasingly religious character of later Neoplatonism.
The Syrian school of Neoplatonism, dominated by Iamblichus of Chalcis (c. 245–325 AD), elaborated the Plotinian system by multiplying the levels of reality between the One and matter and by rehabilitating theurgy — ritual actions by which the soul is elevated toward the divine. Against Porphyry (Plotinus's editor and disciple) who held that philosophical contemplation alone is sufficient for the soul's ascent, Iamblichus insisted that the gods must descend to meet the soul through symbolic ritual acts — a position that reflects the increasingly religious and anti-rationalist character of later antiquity. Iamblichus also systematised the doctrine of the divine names and the hierarchical structure of divine powers in ways that influenced both Proclus and the Pseudo-Dionysius the Areopagite, and through him, medieval Christian mystical theology.
Article 2. The Syrian School
a) Iamblichus ; b) Other Neoplatonists of the School.
a) Iambl ichus (died about 330)
Life: Iamblichus was born in Syria. He came to Rome and studied under Porphyry, whose doctrines he afterwards opposed. He returned to Syria as a teacher and reformer; he was regarded by many as a wonder worker.
Works: Iamblichus wrote some commentaries on the doctrines of Plato and Aristotle. He also wrote a Life of Pythagoras, a fabulous narrative purporting to show that Pythagoras was divine and worthy of worship.
Doctrine: The One, Nous, World-Soul are each divided into three beings, and each of these into three others, and these into other threes, and so on, until a vast multitude of divinities is formed {polytheism). To these gods Iamblichus gave names taken from the Greek, Roman, and Oriental mythologies. Man must be in communion with the gods if he is to be happy. Communion is attained by purifications, abstinence from sense-delights, mysterious words, expiations—in a word by cultivating ascetical practices which culminate in rapt ecstasy. The signs which show that the soul is in direct communication and communion with the gods are elevation of the body or levitation, agitation of bodily members, sounds of mysterious voices in the air, the spirit of prophecy rejoicing the soul, etc. To explain these phenomena, Iamblichus says that the soul of man has a twofold life, viz., inseparable and separable. In ordinary existence man is vivified by the inseparable soul-life; but when communication with the gods is established, the separable soullife possesses man and its activities (in separation from ordinary functions of bodily life) with the divinities cause reactionary agitation in the body and the other sensible signs of communication with deities.
Remarks: The Neoplatonists after Plotinus fell into the use of theurgic practices, oracles, incantations, sorcery. Iamblichus was perhaps the originator of this downward movement; certainly, he was the most important influence in it. The reason for this debasing of philosophy is found partly in the inadequacy of the theories of Plotinus to satisfy the religious cravings of common men, and partly in the impatience of the Neoplatonists to set up immediate communication with The One, and to enter into joy-giving union with him.
b) Ot her Neopl at onist s of the Syrian School were: Ædesius, successor of Iamblichus as leader of the School: Chrysanthus, successor of Ædesius, and formulator of the “laws of divination” ; Maximus of Ephesus, a reputed worker of miracles; Julian the Apostate, Emperor of Rome 361-363, who tried to uproot Christianity and restore paganism and polytheism; Priscus; Sopater; Eusebius of Myndus; and Dexippus.