What modern people call "mysticism" is just vague, feminine spirituality. What in the past gets identified with "mysticism" is just Platonism. Sometimes the former is just a vaguer restatement of the latter.
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(Communion isn't a sacrament, but it gives the idea of one whose approach to the religious experience is silent, as in contemplative theurgy, opposed to the symbolic one of Proclus who danced with an asparagus in each hand to meet Fire Demons and ask them for exegesis of Plato)
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Between those two there is a decisive rift (and Iamblichus was criticizing precisely those views about matter in Porphyry that in Iamblichus' view denied the soul any hope of return to the source, since he thought the soul was completely descended.)
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But Iamblichus makes a distinction in V 14-16 of De Mysteriis between material and immaterial sacrifices, which corresponds to the division in Christianity between sacraments like the Eucharist and the contemplative "sacrament" of the mystics.
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