Daemons and heroes connect Divinity with man. Daemons are close to the divine nature; heroes to men. By its powerful light, Divinity also possesses whatever daemons possess peculiar to inferior beings. Heroes possess unity, identity, permanency, and virtue, only when under the condition of plurality, motion, and mixture. There are three orders of daemons. Middle order daemons preside over mankind, and the ascents and descents of souls. Daemons are much higher entities than the rational soul. They energise the soul and preside over us till we are brought before the judges of our conduct. While intellect is the governor of the soul, daemon is the inspector and guardian of mankind. He governs the whole of our life. He gives perfection to reason, measures the passions, inspires nature, connects the body, supplies things fortuitous, accomplishes the decrees of fate, and imparts the gifts of providence. In short, our daemon is the king of everything in and about us, and the pilot of the whole of our life. Hence Socrates was most perfect, being governed by such a presiding power, and conducting himself by the will of such a great leader and guardian of his life. The daemon within Socrates did not act upon Socrates externally with passivity; but the daemoniacal inspiration proceeding inwardly through his whole soul, and diffusing itself as far as to the organs of sense, became at last a voice, which was recognized more by consciousness, than by sense. The voice never exhorted, but perpetually recalled Socrates. Motivated from his great readiness to benefit those with whom he conversed, he acted naturally from within without. He needed not promptings from his guardian and benefactor. The voice of his daemon kept recalling Socrates’ consciousness inwardly in order to constrain his association with the multitude and the vulgar, so that his purity remained untainted.

Neoplatonic Demons and Angels is a collection of eleven studies which examine, in chronological order, the place reserved for angels and demons not only by the main Neoplatonic philosophers (Plotinus, Porphyry, Iamblichus, and Proclus), but also in Gnosticism, the Chaldaean Oracles, Christian Neoplatonism, especially by Pseudo-Dionysius the Areopagite. This volume originates from a panel held at the 2014 ISNS meeting in Lisbon, but is supplemented by a number of invited papers.

This book explores the various views on language and its relation to philosophy in the Platonic tradition by examening the reception of Plato's Cratylus in antiquity in general, and the commentary of the Neoplatonist Proclus in particular.

Today the name Socrates invokes a powerful idealization of wisdom and nobility that would surprise many of his contemporaries, who excoriated the philosopher for corrupting youth. The problem of who Socrates "really" was—the true history of his activities and beliefs—has long been thought insoluble, and most recent Socratic studies have instead focused on reconstructing his legacy and tracing his ideas through other philosophical traditions. But this scholarship has neglected to examine closely a period of philosophy that has much to reveal about what Socrates stood for and how he taught: the Neoplatonic tradition of the first six centuries C.E., which at times decried or denied his importance yet relied on his methods. In The Neoplatonic Socrates, leading scholars in classics and philosophy address this gap by examining Neoplatonic attitudes toward the Socratic method, Socratic love, Socrates's divine mission and moral example, and the much-debated issue of moral rectitude. Collectively, they demonstrate the importance of Socrates for the majority of Neoplatonists, a point that has often been questioned owing to the comparative neglect of surviving commentaries on the Alcibiades, Gorgias, Phaedo, and Phaedrus, in favor of dialogues dealing explicitly with metaphysical issues. Supplemented with a contextualizing introduction and a substantial appendix detailing where evidence for Socrates can be found in the extant literature, The Neoplatonic Socrates makes a clear case for the significant place Socrates held in the education and philosophy of late antiquity. Contributors: Crystal Addey, James M. Ambury, John F. Finamore, Michael Griffin, Marilynn Lawrence, Danielle A. Layne, Christina-Panagiota Manolea, François Renaud, Geert Roskam, Harold Tarrant.

This volume is an interdisciplinary investigation and contextualization of the various concepts of divine union in the private and public sphere of the Greek and Near Eastern worlds.

The key to mystery of Jesus is hidden in the paronomasia of Chrēstos and Christos. Still the learned Egyptologist passes over in silence the real and profound meaning of the two appellations. The Talmud and the Masters of Wisdom affirm that Jesus ben Pandira was the historical Christ, who had lived a century earlier, in the fourth year of the reign of Alexander Jannaeus, King of Judea. An Initiate, who had succeeded in merging his spiritual being into the glorious state of Buddhi-Manas, may be regarded as a Christos after his last and supreme initiation, just as he was called Chrēstos before that. Carnalising the Christ-principle is an absurdity and a blasphemy. Theosophists will never accept a “Christ made Flesh,” or an anthropomorphic God, still less a “Shepherd” in the person of a Pope. However, a man of flesh assuming the Christ-condition temporarily is a matter-of-fact on the plane of matter, and a subjective reality in the spiritual realm, which is the proper habitat of he divine soul. We fully agree with our esteemed friend that the suppression and perversion of esoteric facts in the gospels is not so mischievously done as to prevent the Occultist from reading between the lines.