We turn to the questions: What is ‘mystical’ in the Corpus Dionysiacum? What is esoteric? The answers we come up with involve pretty much every aspect of the western esoteric traditions, and, after all the initiatory liturgy, esoteric scriptural hermeneutics, and theandric activity are cleared away, there remains the ascent to ‘the ray of the divine shadow’.
We continue our discussion of Augustine, turning to Prof Stróżyński's fruitful approach to spiritual practices as recorded (but often ignored) in the texts of Plotinus and Augustine. It emerges that there is a quiet but insistent thread of divinisation ‘hiding’ in the text of the Confessions, and that the human self may be, in a sense, god.
We are delighted to welcome Prof Stróżyński back to the podcast to deepen our understanding of Augustine's engagement with Platonist philosophy. The saint emerges as, in some ways, a model Plotinian thinker, in other ways something totally different from that, and, above all, as a philosophic thinker struggling with the reality of daily life in the collapsing western Roman empire.
We discuss Augustine the anti-esotericist, who denies that Christianity has any esoteric dimensions. He employs the esoteric to do so. Can you trust a guy who does that?
We turn to one of the most difficult, fascinating, and ultimately consequential thinkers of late antiquity, Augustine of Hippo. In this episode we discuss his relationship with Manichæism and Platonist philosophy, and a few of his important philosophical conclusions.
We keep the tape running and continue our discussion with Prof Cooper, asking him how Victorinus' thought might provide useful tools for thinking toward a philosophically-satisfying Christianity today. Things get psychedelic, philosophic, and Platonistic.
We discuss Marius Victorinus, a fascinating character from the tumultuous Roman scene in the mid fourth century who converted from Platonism to Platonism-plus-Christianity. His life and thought give us a valuable window onto the cultural scene in fourth-century Rome, as well, as some crucial data for the transmission of Platonist ideas into the Latinate middle ages.
We discuss the Latin translation and commentary of Calcidius with Gretchen Reydams-Schils. Who was Calcidius, where did he get his interpretations of what Plato meant, and, best of all, how did his anti-esotericist approach to Plato feed into western Christian esotericisms? We find out.
The sacking of Rome by Alaric and his Visigoths in the year 410 was an ideologically-charged event that left a permanent imprint on the culture of the west. We discuss two contemporary readings of what this event meant – one a polytheist and one a Christian – and, starting from these case-studies, a few of the crucial themes set in motion by the ‘Fall of Rome’ in the history of western esotericism.
We dive back into the dossier of late-antique magic with Joseph Sanzo, looking at the ways in which late-ancient religious communities used magic to define who they were and who they weren't.
We set the stage for an examination of early Christian magical traditions, starting from the authoritative writings of the church fathers, who deny that there is such a thing as Christian magic, and insist that polytheist religion is the real sorcery. Then it turns out that there is lots and lots of Christian magic from late antiquity.
With Mateusz Stróżyński as our anagogue, we travel further up the winding ways of Plotinian philosophy as way-of-life and transformative, practical disciline.
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