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Theurgy (from Greek: θεουργία) describes the practice of rituals, sometimes seen as magical in nature, performed with the intention of invoking the action of one or more gods, especially with the goal of uniting with the divine, achieving henosis, and perfecting oneself.

See also Invocation.

Theurgy means 'divine-working'. The source of Western theurgy can be found in the philosophy of late Neoplatonists, especially Iamblichus. In late Neoplatonism, the Universe is regarded as a series of emanations from the Godhead. Matter itself is merely the lowest of these emanations, and therefore not in essence different from the Divine. Although the number and qualities of these emanations differ, most Neoplatonists insisted that God was both singular and good. Although Neoplatonists were technically polytheists, they also embraced a form of monism: reality was varied, with varied gods, but they all represented aspects of the one reality.

For Plotinus, and Iamblichus' teachers Anatolius and Porphyry, the emanations are as follows:

• To En (τό ἕν), the One: Deity without quality, sometimes called The Good.
• Nous (Νοῦς), Mind: The Universal consciousness, from which proceeds
• Psychè (Ψυχή), Soul: Including both individual and world soul, leading finally to
• Physis (Φύσις), Nature.

Plotinus urged contemplations for those who wished to perform theurgy, the goal of which was to reunite with God. Therefore, his school resembles a school of meditation or contemplation. His student, Iamblichus of Syria, taught a more ritualized method of theurgy, that involved invocation and religious, as well as magical, ritual. Iamblichus believed theurgy was an imitation of the gods, and in his major work, On the Egyptian Mysteries, he described theurgic observance as "ritualized cosmogony" that endowed embodied souls with the divine responsibility of creating and preserving the cosmos.

Iamblichus' analysis was that the transcendent cannot be grasped with mental contemplation because the transcendent is supra-rational. Theurgy is a series of rituals and operations aimed at recovering the transcendent essence by retracing the divine 'signatures' through the layers of being. Education is important for comprehending the scheme of things as presented by Aristotle, Plato and Pythagoras but also by the Chaldaean Oracles. The theurgist works 'like with like': at the material level, with physical symbols and 'magic'; at the higher level, with mental and purely spiritual practices. Starting with correspondences of the divine in matter, the theurgist eventually reaches the level where the soul's inner divinity unites with God.

The Emperor Julian the Apostate (332-363), embraced Neoplatonic philosophy and worked to replace Christianity with a version of Neoplatonic paganism. Because of his death and the hold mainstream Christianity had over the empire at the time, this was ultimately unsuccessful, but he did produce several works of philosophy and theology, including a popular hymn to the sun. In his theology, Helios, the sun, was the ideal example of the perfection of the gods and light, a symbol of divine emanation. He also held the mother goddess Cybele in high esteem.

Julian favored ritual theurgy, with an emphasis on sacrifice and prayer. He was heavily influenced by the ideas of Iamblichus.

A system of Jewish mysticism known as the Kabbalah displays many Neoplatonic elements, and some writers, such as Kieron Barry, have argued that the Kabbalah has an ultimately Greek origin. In the Kabbalah, God creates the universe through ten sephiroth (or vessels) of the Tree of Life. These ten sephiroth are linked by twenty-two paths, corresponding to the letters of the Hebrew alphabet.

Many of the similarities are cosmetic: for example, in the Kabbalah there is a strong sense that the emanations are triune in nature, each pair producing the next in a process of synthesis. In Greek Neoplatonism, this is not the case: usually, emanations are linear, each leading to the next. Also, in the Kabbalah, the letters of the Hebrew alphabet are, themselves, regarded as having some divine power. Although there is some evidence for similar attitudes in Greek theurgy, there they are not as developed. On deeper analysis, however, the Greek image of the tetractys suggests an awareness of a complex, non-linear linkage and includes ten orbs, like the Tree of Life but arranged in a triangle. "Tet" refers to the four levels of the diagram, which proceed from the one at the top to two, to three, to four at the base and which correspond to the Neoplatonic emanations. The tetractys implies pathways and its points demarcate nine separate triangular domains between the points.

Christian magical practices, such as those practiced by the Hermetic Order of the Golden Dawn, borrow heavily from Neoplatonic and Kabbalistic sources. The ultimate goal of such practices is not practical, worldly power, but union with the Divine.

Some regard the Roman Catholic mass as a form of theurgy, in which the being of Christ is called down into the Host and hence into the communicant.

In Greek Orthodox Christianity, many of the services, including even baptism may contain theurgy (as Vladimir Lossky refers to Christian theurgy) in a thaumaturgical way, unlike magic, and not considered such within the tradition.

• Thaumaturge
• Julian the Apostate

• http://www.theurgia.org - Site primarily devoted to the late antique hieratic praxis of Theurgy.
• http://www.theandros.com/iamblichus.html Theurgy, Iamblichus and henosis.