Proclus on Matter

"All beings are the progeny of the Gods, and are produced by them without intermediary, and are established in them. For the procession of things is not brought to perfection solely by continuity … but subsists immediately from the Gods, from whence all things are generated, however distant they may be said to be from the Gods, and this is no less true of matter itself. For a divine nature is not absent from anything, but is equally present to all things. Thus, take even the last of things, in these also you will find divinity present," (Proclus, IT 1.209.13-21).

Burns on gnosis/esotericism/mysticism distinction+terminology debates

"Yet is there moreto be gained from careful attention to this language than ground in scholarly turf-wars? Yes: Precise surveys of terminology are not a matter of philological arcana.For instance, Wouter J. Hanegraaf has argued that the Hermetica assign a spe-cial status to the term “gnosis” as a kind of superior knowledge derived from visionary states, crowning a hierarchy of epistemological initiations

 However, even the casual reader of this volume willsee how relatively unimportant the term “gnosis” was to even the “Gnostics”themselves; rather, a wide range of epistemological lexemes were employed todiscuss matters of revelation and secret knowledge. Moreover, Christian Bull’sarticle in the volume carefully demonstrates that Hermetic mystery-language was ‘more concerned with the hidden forces residing within the cosmos than ith hypercosmic realities’ that are ‘directly accessible’ to a visionary (p.422).If we agree with both analyses, should we draw a systematic distinction betweenHermetic “gnosis” (visionary knowledge of the beyond) and Hermetic “mys-tery” (visionary knowledge of the cosmos)? Of course not, because the sources themselves imply no such grand distinction between “gnosis” and “mystery”.This volume’s attention to the language of mystery and secrecy in ancient religions shows how wary scholars ought to be of over-systematizing the very diverse vocabulary used by a diversity of ancients to discuss a range of discourses and practices. This is not to say that a more generalizing approach to the problem of secrecy and esotericism in ancient religion ought to be avoided in future scholarly  work. On the contrary, the facts that 1) few of the papers explain why we should find mystery-language a compelling subject in the history of religions,2)still fewer engage previous work on thesubject(i.e.,by engaging Simmel and Stroumsa), and 3) no paper engages scholarship on “Western Esotericism” per se should inspire further engagement between the contributors to this volume and readers of this journal. If “esotericism”(or“gnosis”,if the researcher prefers) qua absolute knowledge mediated within a discourse of secrecy and revelation is a modern scholarly construct we can use to understand neglected currentsin the history of Western thought, we should expect a diversity of terminology to have been used by past participants in these currents"

Review_of_Bull_Lied_and_Turner_ed._Mystery_and_Secrecy_in_the_Nag_Hammadi_Collection_and_Other_Ancient_Literature_Ideas_and_Practices._Studies_for_Einar_Thomassen_at_Sixty

Seth Misunderstood?

Seth – A Misrepresented God in the Ancient Egyptian Pantheon?
Philip John Turner.
ISBN 9781407310848. £25.00.
114 pages; 18 figures.

This study examines aspects of Seth which suggest that throughout Egyptian
history he was continually worshipped and indeed, at times, enjoyed some
prominence, notably in the Pre- and early-Dynastic periods, during the
Hyksos interlude of the Second Intermediate Period and during the Ramesside
era of the 19th and 20th Dynasties. Whilst previous authors have devoted
some scholarship to these various aspects of Seth there have been very few
attempts to bring all these together and to demonstrate that rather than
being something of an ‘outsider’ to the Egyptian pantheon, he actually had
an important role within it, and as such was continually worshipped
throughout ancient Egyptian history. In sum, the author examines the role of
Seth as he was perceived by the Ancient Egyptians at specific times
throughout their history. To achieve this aim a chronological approach is
taken beginning with Seth’s role in Predynastic Egyptian religion and then
progressing through the early Dynastic and Old Kingdom, the First
Intermediate period and the Middle Kingdom, the Second Intermediate Period,
the New Kingdom, the Third Intermediate Period, the Late Period, and
culminating with the Graeco-Roman Period up to the death of Cleopatra.

Philo on the Number Six

Among numbers by the laws of nature the most suitable to productivity is six...It is the first perfect number, being equal to the product of its factors, as well as made up of the sum of them...It is in its nature both male and female, and is the result of the distinctive power of either. For among things that are it is the odd that is male, and the even female.- Philo of Alexandria, De opificio mundi, ch. 13 (tr. LCL)

John Dillon on "Becoming like God"

The later Platonist ethical ideal of 'becoming like to God' has
generally been accepted without much demur as a reasonable ambition
for mortals, but it is in truth a rather problematic one. In what
respect are we to liken ourselves to God? In respect of immortality?
Or of omnipotence? Or of omniscience? Or, if none of the above, then
what? And yet Plotinus, in Enn. I 2,7, says that our aim is not to be
good men, but to be gods. I suggest, taking my cue from this tractate
of his, that the points of likeness with the gods towards which we are
being exhorted are rationality and impassivity, and that these are
quite reasonable aims -- which, if achieved,will lead, no doubt, in an
afterlife, to immortality, omnipotence and omniscience (though only in
union with the rest of the intellectual realm).

Gregory Shaw on Theurgy as "The Tantra of the West"

Scholarship on Iamblichean theurgy has changed profoundly in the last
30 years. No longer dismissed as a distortion of Greek philosophy,
theurgy is now recognized by most scholars as a complement—even
culmination—to the disciplines of rational reflection. Yet resistance
to recognizing the full implications of living in a theurgic cosmos
continues. Although the gods of theurgy penetrate the material realm
and theurgists embodied these gods in ritual and aesthetic experience,
we continue to imagine the goal of theurgy as escaping from matter and
ascending to the noetic fire. A residual and often unconscious dualism
influences our thinking. Theurgists were athletes of divine fire, but
this fire is here, on earth, and the gods are revealed, Iamblichus
says, “by our physical eyes.” Iamblichean theurgy represents a
radically non-dual orientation that incorporates the body into divine
experience. In this sense theurgy closely resembles the tantric
non-dualism of South Asian yoga traditions. Dr Shaw will explore the
consequences of living in a non-dual cosmos and will present Platonic
theurgy as the Tantra of the West.

Turner on the Platonic Contribution to Sethian Gnosticism

Finally, during the late first and throughout the second and third centuries, Neopythagorean and Platonic metaphysics made a strong impact on Sethianism. They served to structure its world of transcendent beings by means of ontological distinctions, and to explain how the plenitude of the divine world might emerge from a sole high deity by emanation, radiation, unfolding, and mental self-reflection. Neopythagorean arithmology helped to flesh out the various triadic, tetradic, pentadic, and ogdoadic groupings of the transcendental beings. Besides metaphysics, there was also at home in Platonism a by-now-traditional technique of self-performable contemplative mystical ascent toward and beyond the realm of pure being, which had its roots in Plato's Symposium (cf. 210A-212A). Interest in this technique shows itself in such figures as Philo, Numenius, the author(s) of the Chaldean Oracles, and in Plotinus. This technique not only supplemented earlier apocalyptic notions of ecstatic visionary ascent (perhaps associated with the spiritualized Sethian baptismal ritual as in Trimorphic Protennoia, Gospel of the Egyptians, Zostrianos, and perhaps in Marsanes), but it also created new forms apparently independent of such a baptismal context as in Allogenes and Three Steles of Seth. Most importantly, though, the older pattern of enlightenment through gnosis "knowledge," conferred by a descending redeemer figure, could be replaced by a self-performable act of enlightenment through contemplative or visionary ascent, whether for individuals (Allogenes and Marsanes) or for a community (Three Steles of Seth).

http://jdt.unl.edu/lithist.html#Heading8