Greco-Christian stream·Chaldean Oracles·Ideas
Ideas — the Platonic forms in Chaldean dress
On the Ideas in Chaldean teaching. The Paternal Mind contains the eternal Ideas as the patterns of all existence; the Ideas proceed forth through the iynges (the connecting principles); the world of becoming is the manifestation of the Ideas at the lowest level.
Source context
- Theme
- divine Ideas as ontological archetypes mediating between the One and the manifold
- Soul-faculty
- Consciousness Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Platonic / Neoplatonic doctrine of IdeasPlato's Forms and Plotinus's Nous-level archetypes share a structural parallel with the Chaldean 'Ideas' as intermediate principles between the ineffable Father-fire and the material realm, a cross-tradition congruence in which divine thought-forms constitute the intelligible substrate of created order.
- Kabbalistic Atziluth / SephirothThe Kabbalistic upper triad (Kether, Chokmah, Binah) functions analogously to the Chaldean Idea-plane: both posit archetypal intelligences as the first articulations of undifferentiated divine will into structured spiritual reality, a cross-tradition congruence in the ontology of divine emanation.
- Vedantic doctrine of Mahat / HiranyagarbhaThe Vedantic concept of Mahat as cosmic intelligence — the first objectification of Brahman — shows cross-tradition congruence with the Chaldean Ideas as the plane where undivided divine fire first differentiates into cognisable patterns.
Ideas
INTELLIGIBLES, INTELLECTUALS, IYNGES, SYNOCHES, TELETARCHÆ, FOUNTAINS, PRINCIPLES, HECATE AND DÆMONS.
39The Mind of the Father whirled forth in reechoing roar, comprehending by invincible Will Ideas omniform; which flying forth from that one fountain issued; for from the Father alike, was the Will and the End (by which are they connected with the Father according to alternating life, through varying vehicles). But they were divided asunder, being by Intellectual Fire distributed into other Intellectuals. For the King of all previously placed before the polymorphous World a Type, intellectual, incorruptible, the imprint of whose form is sent forth through the World, by which the Universe shone forth decked with Ideas all various, of which the foundation is One, One and alone. From this the others rush forth distributed and separated through the various bodies of the Universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation.
They are intellectual conceptions from the Paternal Fountain partaking abundantly of the brilliance of Fire in the culmination of unresting Time. But the primary self-perfect Fountain of the Father poured forth these primogenial Ideas. Proclus in *Parmenidem*. Z. or T.
40These being many, descend flashingly upon the shining Worlds, and in them are contained the Three Supernals.
Damascius in *Parmenidem*. T
41They are the guardians of the works of the Father, and of the One Mind, the Intelligible.
Proclus in *Theologiam Platonis*, 205. T.
42All things subsist together in the Intelligible World.
Damascius, *De Principiis*. T.
43But all Intellect understandeth the Deity, for Intellect existeth not without the Intelligible, neither apart from Intellect doth the Intelligible subsist.
Damascius. Z. or T.
44For Intellect existeth not without the Intelligible; apart from it, it subsisteth not.
Proclus, *Th. Pl.*, 172. Z. or T.
45By Intellect He containeth the Intelligibles and introduceth the Soul into the Worlds.
46By Intellect he containeth the Intelligibles, and introduceth Sense into the Worlds.
Proclus in *Crat*. T.
47For this Paternal Intellect, which comprehendeth the Intelligibles and adorneth things ineffable, hath sowed symbols through the World.
Proclus in *Cratylum*. T.
48This Order is the beginning of all section.
Dam., *De Prin*. T.
49The Intelligible is the principle of all section.
Damascius, *De Principiis*. T.
50The Intelligible is as food to that which understandeth.
Dam., *De Prin*. T.
51The oracles concerning the Orders exhibits It as prior to the Heavens, as ineffable, and they add--It hath Mystic Silence.
Proclus in *Cratylum*. T.
52The oracle calls the Intelligible causes Swift, Mid asserts that, proceeding from the Father, they rush again unto Him.
Proclus in *Cratylum*. T.
53Those Natures are both Intellectual and Intelligible, which, themselves possessing Intellection, are the objects of Intelligence to others.
Proclus, *Theologiam Platonis*. T. *The Second Order of the Platonist philosophy was the "Intelligible and Intellectual Triad." Among the Chaldæans this order includes the Iynges, Synoches and Teletarchs. The Intellectual Triad of the later Platonists corresponds to the Fountains, Fontal Fathers or Cosmagogi of the Chaldæans*. ________
54The Intelligible Iynges themselves understand from the Father; by Ineffable counsels being moved so as to understand.
*Psellus*, 41; *Pletho*, 31. Z.
55Because it is the Operator, because it is the Giver of Life Bearing Fire, because it filleth the Life-producing bosom of Hecaté; and it instilleth into the Synoches the enlivening strength of Fire, endued with mighty Power.
Proclus in *Tim*., 128. T.
56He gave His own Whirlwinds to guard the Supernals, mingling the proper force of His own strength in the Synoches.
Dam., *De Prin*. T.
57But likewise as many as serve the material Synoches.
T.
58The Teletarchs are comprehended in the Synoches.
Dam., *De Prin*. T.
59Rhea, the Fountain and River of the Blessed Intellectuals, having first received the powers of all things in Her Ineffable Bosom, pours forth perpetual Generation upon all things.
Proc. in *Crat*. T
60For it is the bound of the Paternal Depth, and the Fountain of the Intellectuals.
Dam., *De Prin*. T.
61For He is a Power of circumlucid strength, glittering with Intellectual Sections.
Dam. T.
62. He glittereth with Intellectual Sections, and hath filled all things with love.
Dam. T.
63Unto the Intellectual Whirlings of Intellectual Fire, all things are subservient, through the persuasive counsel of the Father.
Proc. in *Parm*. T.
64O! how the World hath inflexible Intellectual Rulers.
65The source of the Hecaté correspondeth with that of the Fontal Fathers.
T.
66From Him leap forth the Amilicti the all-relentless thunders, and the whirlwind receiving
[paragraph continues] Bosoms of the all-splendid Strength of Hecaté Father-begotten; and He who encircleth the Brilliance of Fire; And the Strong Spirit of the Poles, all fiery beyond. Proc. in *Crat*. T.
67There is another Fountain, which leadeth the Empyræan World.
Proc. in *Tim*. Z. or T.
68The Fountain of Fountains, and the boundary of all fountains.
Dam., *De Prin*.
69Under two Minds the Life-generating fountain of Souls is comprehended.
Dam., *De Prin*. T.
70Beneath them exists the Principal One of the Immaterials.
Darn. in *Parm*. Z. or T. *Following the Intellectual Triad was the Demiurgos, from whom proceeded the Effable and Essential Orders including all sorts of Dæmons, and the Elementary World*. ________
71Father begotten Light, which alone hath gathered from the strength of the Father the Flower of mind, and hath the power of understanding the Paternal mind, and Both instil into all Fountains and Principles the power of understanding and the function of ceaseless revolution.
Proc. in *Tim*., 242.
72All fountains and principles whirl round and always remain' in a ceaseless revolution.
Proc. in *Parm*. Z. or T.
73The Principles, which have understood the Intelligible works of the Father, He hath clothed in sensible works and bodies, being intermediate links existing to connect the Father with Matter, rendering apparent the Images of unapparent Natures, and inscribing the Unapparent in the Apparent frame of the World.
Dam., *De Prin*. Z. or T.
74Typhon, Echidna, and Python, being the progeny of Tartaros and Gaia, who were united by Uranos, form, as it were, a certain Chaldæan Triad, the Inspector and Guardian of all the disordered fabrications.
Olymp. in *Phæd*. T.
75There are certain Irrational Demons (mindless elementals), which derive their subsistence from the Aërial Rulers; wherefore the Oracle saith, Being the Charioteer of the Aërial, Terrestrial and Aquatic Dogs.
Olymp. in *Phæd*. T.
76The Aquatic when applied to Divine Natures signifies a Government inseparable from Water, and hence the Oracle calls the Aquatic Gods, Water Walkers:
Proc. in *Tim*., 270. T.
77There are certain Water Elementals whom Orpheus calls Nereides, dwelling in the more elevated exhalations of Water, such as appear in damp, cloudy Air, whose bodies are sometimes seen (as Zoroaster taught) by more acute eyes, especially in Persia and Africa.
*Ficinus de Immortalitate Animæ*, 123. T.