Adapted (with modifications) from Wikipedia:
Augoeides is an obscure Greek term meaning "luminous body" or "shinning image" and thought to refer originally to the planets. It has had various definitions within Western occult tradition over the past two thousand years. Porphyry used it and his translater Thomas Taylor commented on it. The term is encountered in the literature of Neoplatonic theurgy (Iamblichus). In the 19th and 20th centuries it was popularized by the Theosophists and the Hermetic Order of the Golden Dawn.
In these definitions it to refer to the Augoeides as the Body of Light or the transformed spiritual body worn by the initiate who had overcome the limitations of physical consciousness.
To quote Thomas Taylor's comment on Porphyry:
We are afterwards sent through ample Elysium, and a few of us possess the joyful plains: till a long period, when the revolving orb of time has perfected its circulation, frees the soul from its concrete stains, and leaves the etherial sense pure, together with the fire (or splendour) of simple ether." For here he evidently conjoins the rational soul, or the etherial sense, with its splendid vehicle, or the fire of simple ether; since it is well known that this vehicle, according to Plato, is rendered by proper purgation 'augoeides', or luciform, and divine. It must here however be observed that souls in these meadows of asphodel, or summit of Pluto's empire, are in a falling state; or in other words through the secret influx of matter begin to desire a terrene situation. And this explains the reason why Hercules in the infernal regions is represented by Homer boasting of his terrene exploits and glorying in his pristine valour; why Achilles laments his situation in these abodes; and souls in general are engaged in pursuits similar to their employment on the earth: for all this is the natural consequence of a propensity to a mortal nature, and a desertion of the regions every way lucid and divine. Let the reader too observe, that, according to the arcana of the Platonic doctrine, the first and truest seat of the soul is in the intelligible world, where she lives entirely divested of body, and enjoys the ultimate felicity of her nature. And this is what Homer divinely insinuates when he says: "after this I saw the Herculean power, or image: but Hercules himself is with the immortal gods, delighting in celestial banquets, and enjoying the beautiful-footed Hebe." Since for the soul to dwell with the gods, entirely separated from its vehicle, is to abide in the intelligible world, and to exercise, as Plotinus expresses it, the more sacred contests of wisdom.
To quote H.P. Blavatsky:
The most substantial difference consisted in the location of the immortal or divine spirit of man. While the ancient Neoplatonists held that the Augoeides never descends hypostatically into the living man, but only more or less sheds its radiance on the inner man – the astral soul – the Kabalists of the Middle Ages maintained that the spirit, detaching itself from the ocean of light and spirit, entered into man's soul, where it remained through life imprisoned in the astral capsule. This difference was the result of the belief of Christian Kabalists, more or less, in the dead letter of the allegory of the fall of man.
It was during the period in China, 1906, Aleister Crowley was performing his Sammasati meditations to explore the causal roots of his karma, even though he acknowledged that "cause" itself was an illusory concept, that the term "Augoeides" came into Crowley's thoughts as the name of the central god-form of his Abra-Melin Operation. Augoeides signifies one's Higher Genius in the Golden Dawn teachings, and in classical Greek "glittering" or "self-glittering one," employed in the third century in De Mysteriis by the Neoplatonist Iamblichus. Hence, Augoeides became Crowley's new name for his Holy Guardian Angel.
Greer, John Michael. The New Encyclopedia of the Occult. St. Paul. MN. Llewellyn Worldwide. 2005. p. 50
Sutin, Lawrence. Do What Thou Wilt: A Life of Aleister Crowley. New York. St. Martin's Griffin. 2000. p. 165
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