I’ll admit, I can’t swim in this ocean (the intelligence and understanding of philosophy here is a bit beyond my current abilities). But, I still enjoy sitting on the beach and watching the waves crash in. You always make this stuff enjoyable to read about.
I’m new to this whole Neoplatonism thing, but one reason I am attracted to Iamblichus is that he provides a metaphysical language that seems to be more compatible with ecological thinking than Christianity. A decade ago I joined a revival Druid order, which has Western esoteric roots; one of the requirements in the curriculum is to devise a cycle of seasonal rituals.
The elimination of the intermediary beings within the Christian tradition seems to have flattened the cosmos and limited our ability to cultivate ecological and cosmological relationships.
Absolutely! That’s why I think the Dionysian appropriation of Proclus is better than St. Augustine’s (which is why the best medieval theologians found it necessary to pair the two—Dionysus, Eriugena, Bonaventure, Gerson, etc.). The evacuation of the old gods from the cosmos is one of the most unfortunate results of the dominance of Christianity over Europe—something theologians like Hart actually connect with Chalcedonian supremacy (in his recent Stanton Lectures)—the link is here ( https://youtu.be/3irRxu7E4W4?si=Un3xb2hXL2DMS2w7 ). I have so much sympathy for what you’re pointing out here.
I’ll admit, I can’t swim in this ocean (the intelligence and understanding of philosophy here is a bit beyond my current abilities). But, I still enjoy sitting on the beach and watching the waves crash in. You always make this stuff enjoyable to read about.
I’m really just honored that you read what I write, Zane. It’s so encouraging to me!
I’m new to this whole Neoplatonism thing, but one reason I am attracted to Iamblichus is that he provides a metaphysical language that seems to be more compatible with ecological thinking than Christianity. A decade ago I joined a revival Druid order, which has Western esoteric roots; one of the requirements in the curriculum is to devise a cycle of seasonal rituals.
The elimination of the intermediary beings within the Christian tradition seems to have flattened the cosmos and limited our ability to cultivate ecological and cosmological relationships.
Absolutely! That’s why I think the Dionysian appropriation of Proclus is better than St. Augustine’s (which is why the best medieval theologians found it necessary to pair the two—Dionysus, Eriugena, Bonaventure, Gerson, etc.). The evacuation of the old gods from the cosmos is one of the most unfortunate results of the dominance of Christianity over Europe—something theologians like Hart actually connect with Chalcedonian supremacy (in his recent Stanton Lectures)—the link is here ( https://youtu.be/3irRxu7E4W4?si=Un3xb2hXL2DMS2w7 ). I have so much sympathy for what you’re pointing out here.
I will check out Hart’s lecture, thanks!