What is Hermeticism?
Hermeticism, also known as Hermetism, is a philosophical and religious tradition based primarily on the teachings of the ancient Egyptian god Thoth, who was identified with the Greek god Hermes Trismegistus. It encompasses various beliefs and practices regarding alchemy, astrology, magic, and the occult. Hermetic thought emphasizes the idea of an underlying unity in all things and the belief in personal spiritual development through the attainment of knowledge and understanding.
A Brief Outline of Hermetic Theurgy
Hermeticism is an ancient spiritual, philosophical, and magical tradition. It is a path of spiritual growth. Hermeticism takes its name from the God Hermês Trismegistos (Greek, “Thrice-Greatest Hermes”), a Græco-Egyptian form of the great Egyptian God of Wisdom and Magic, Thôth. What the Hermetic Fellowship defines as Hermeticism has also been called the Western Esoteric Tradition, and embraces the Perennial Philosophy or the Ageless Wisdom.
– (1998-9 Hermetic Fellowship).
Hermeticism (advocated by the Hermetic Fellowship)
“Is a poetic rather than an ascetic worldview” (1998 M. Isidora Forrest & Adam P. Forrest).
- Considers humanity to be on a spiritual journey to return to a state of unity with the Divine; this is the Great Work of humankind.
- Holds that if we would attain to the Divine, we must aspire to the Divine; spiritual growth cannot be achieved without human effort.
- Is eclectic and draws material from sources spanning the entire Western Esoteric Tradition.
- Is polytheistic, yet ultimately monotheistic (i.e., posits a multiplicity of Manifestations of the Divine Which emanate from an ultimate Divine Unity).
- Holds that the Divine is both immanent and transcendent.
- Holds that the Universe is Divine and basically good.
- Teaches that when we seek the Divine, we may best begin with the Mysteries of Nature.
- Encourages spiritual curiosity
- Understands that human beings can access the Subtle Realms through technique and aspiration; to this end, it embraces theurgy, meditation, ritual, and other spiritual and magical practices
- Urges those who seek the Divine to also seek balance in embracing all things.
From Ancient Beginnings
Hermetics has been associated with obscure, ancient texts for centuries. These texts were forged from twelve indestructible Emerald tablets and allegedly contain knowledge about the alchemical process to create the Philosopher’s Stone. The texts were initially named after Hermes Trismegistus, a deity whose name means ‘thrice great.’ There is evidence to suggest that Hermetic schools existed in ancient Egypt. In 1945, texts related to this tradition were discovered near the Egyptian town Nag Hammadi. One of these texts featured a dialogue between Hermes and Asclepius, while another described the inner workings of Hermetic mystery schools. The language in which these texts were written was Coptic, the last form of written Egyptian.
Hermetic Philosophy and it's Influence Upon Modern Day Religions
The significance of Hermetic philosophy and it’s influence upon the forming religions within the Early Centuries is not to be dismissed.
Hermeticists believe in a prisca theologia, the doctrine that a single, true theology exists, that it exists in all religions and that it was given by God to man in antiquity.In order to demonstrate the truth of the prisca theologia doctrine, Christians appropriated the Hermetic teachings for their own purposes. By this account, Hermes Trismegistus was (according to the fathers of the Christian church) either a contemporary of Moses or the third in a line of men named Hermes, Enoch, Noah, and the Egyptian priest-king who is known to us as Hermes Trismegistus. Advocates of this theory were Marsilio Ficino and by Giovanni Pico della Mirandola who in the fifth Century used this ideology as a way to reform the Catholic church, states below by Stanford Encyclopedia of Philosophy Archive:
“Ficino] saw himself as one member of a venerable sequence of interpreters who added to a store of wisdom that God allowed progressively to unfold. Each of these “prisci theologi,” or “ancient theologians,” had his part to play in discovering, documenting, and elaborating the truth contained in the writings of Plato and other ancient sages, a truth to which these sages may not have been fully privy, acting as they were as vessels of divine truth.”
Within Europe, it was evident that as early as the 1st Century AD the knowledge of such teachings were familiar to and would have been read by theurgists and philosophers alike, (Tertullian, Iamblichus, and Porphyry) and were undoubtedly influenced by its teachings. In fact Iamblichus a treatise On the Mysteries in a theurgric discourse where he evokes Hermes :
“Hermes, the god who presides over learning has from ancient times been rightly considered the common patron of all priests; he who presides over true knowledge about the gods is one and the same, in all circumstances. It was to him indeed that our ancestors dedicated the fruits of their wisdom, by attributing all their own writings to Hermes.” (Iamblichus On the Mysteries E. Clarke, J. Dillon, and J. Hershbell AtlantaScholars Press, 2003).
His belief that gnosis cannot be reached through dialectical discussion alone, this could not lead to communion with the Gods it was possible not even through thought.
The Impact of the Corpus Hermeticum in the Late Medieval to Early Renaissance Period
Marcello Ficino (1433-1499)
“Why do we think love is a magician? Because the whole power of magic consists in love. The work of magic is the attraction of one thing by another because of a certain affinity of nature.”
-Marcello Ficino
.Marcello Ficino was a philosopher, theologian, and physician who lived during the Renaissance period. He played a critical role in bringing Hermetic philosophy to the forefront of intellectual discourse and was one of the most influential figures of his time. As head of the Florence Academy, he translated the Corpus Hermeticum, a collection of works that were collated into a single volume in Byzantine times, into Latin. This translation saw print in 1463 and was widely reprinted, becoming a central text in the study of Hermetic philosophy.
Ficino’s ideas and writings were groundbreaking and set the stage for future discussions of Hermetic philosophy. He was particularly interested in the concept of “natural magic,” which he saw as a form of knowledge that drew down the intellectual and moral virtues of the heavens to the earthly world. This idea was informed by his deep interest in the Hermetic tradition, which held that ancient pagan philosophers such as Hermes Trismegistus, Pythagoras, and Orpheus espoused a pious philosophy that presaged and confirmed Christianity.
Ficino’s ideas were not without controversy, and his views on the relationship between Christianity and paganism were considered unorthodox by some contemporary philosophical standards. Nevertheless, his influence on the intellectual landscape of the Renaissance was significant, and his ideas continue to be studied and debated to this day.
In conclusion, Marcello Ficino was a visionary philosopher who brought Hermetic philosophy to the forefront of intellectual discourse. His ideas and writings continue to inspire and challenge scholars, and his legacy remains an important part of the intellectual heritage of the Renaissance period.
John Michael Greer comments about the arrival of the Corpus Hermeticum and its effects upon late medieval Europe on his discourse on An Introduction to the Corpus Hermeticum.
The Corpus Hermeticum landed like a well-aimed bomb amid the philosophical systems of late medieval Europe. Quotations from the Hermetic literature in the Church Fathers (who were never shy of leaning on pagan sources to prove a point) accepted a traditional chronology which dated “Hermes Trismegistus,” as a historical figure, to the time of Moses. As a result, the Hermetic tractates’ borrowings from Jewish scripture and Platonic philosophy were seen, in the Renaissance, as evidence that the Corpus Hermeticum had anticipated and influenced both. The Hermetic philosophy was seen as a primordial wisdom tradition, identified with the “Wisdom of the Egyptians” mentioned in Exodus and lauded in Platonic dialogues such as the Timaeus. It thus served as a useful club in the hands of intellectual rebels who sought to break the stranglehold of Aristotelian scholasticism on the universities at this time,
– John Michael Greer
The Revival of Hermetic Philosophy During The Renaissance
The Renaissance was a time of great intellectual awakening and cultural revival, which saw the rediscovery of ancient knowledge and the birth of modern science. One of the most intriguing and fascinating aspects of the Renaissance was the revival of Hermetic philosophy. Hermeticism is a spiritual and philosophical tradition that dates back to ancient Greece and Egypt, and is based on the teachings of the legendary sage Hermes Trismegistus. Renaissance hermetists, such as Heinrich Cornelius Agrippa von Nettesheim, Marcello Ficino, John Dee, Giordano Bruno, and Robert Fludd, among others, were drawn to the Hermetic tradition for its emphasis on the unity of all knowledge, the mysteries of the universe, and the connection between the microcosm and the macrocosm. Through their works, they sought to bridge the gap between science, spirituality, and magic, and to uncover the hidden knowledge of the ancients. These hermetists made significant contributions to the intellectual and cultural landscape of the Renaissance and beyond, leaving a lasting impact on the fields of philosophy, mathematics, astronomy, astrology, and alchemy.
Heinrich Cornelius Agrippa von Nettesheim (1486-1535)
Heinrich Cornelius Agrippa von Nettesheim was a highly-regarded German polymath of the 16th century. Born in 1486 and passing away in 1535, he was a man of many talents and disciplines, making a name for himself as a physician, legal scholar, soldier, theologian and, most notably, an occult writer. This article will take a closer look at the life and works of this fascinating historical figure.
Agrippa von Nettesheim was a true Renaissance man, excelling in several areas of study. He received a comprehensive education, studying theology, philosophy, law, and medicine at the University of Cologne in Germany. This broad range of knowledge allowed him to make significant contributions to each of these fields, solidifying his place as one of the most well-rounded intellectuals of his time.
One of his most notable works, “De incertitudine et vanitate scientiarum,” was published in 1530. This treatise dealt with the uncertainty and vanity of the sciences, a bold and thought-provoking topic in a time where people placed a great deal of importance on the acquisition of knowledge. Agrippa von Nettesheim’s work was well-received, and it remains an important piece of literature in the field of philosophy to this day.
Aside from his academic pursuits, Agrippa von Nettesheim was also known for his work in the occult. His writing on this topic was often controversial and met with criticism from the Catholic Church, but it also garnered a significant following. His most famous work in this area, “De occulta philosophia libri tres,” explored the concept of magic and its relationship with religion, science, and nature.
In conclusion, Heinrich Cornelius Agrippa von Nettesheim was a remarkable individual who made substantial contributions to several areas of study. From his groundbreaking work in philosophy to his daring explorations of the occult, he remains an important figure in the annals of history. Whether you’re a student of the sciences, the humanities, or the occult, Agrippa von Nettesheim is sure to leave a lasting impression.
John Dee (13 July 1527 – 1608 or 1609)
John Dee was a prominent figure in the Renaissance period, known for his contributions to the fields of mathematics, astronomy, astrology, and the occult. He was a true polymath and a brilliant scholar who devoted much of his life to the study of alchemy, divination, and Hermetic philosophy.
Dee’s most notable contribution to Hermetic philosophy was his book, Monas Hieroglyphica, written in 1564. This work was a Cabalistic interpretation of a unique glyph that Dee had designed, and it was intended to help him understand the mystical unity of all creation. This book showcases Dee’s deep interest in the Hermetic tradition and his quest to find the divine language of the universe.
Throughout his life, Dee was driven by his desire to understand the mysteries of the universe and to communicate with angels. He spent his final thirty years attempting to do just that, using the help of a “scryer” named Edward Kelly as an intermediary. Dee and Kelly produced a significant body of work recounting and recording their interactions with the angels, and these works remain some of the most fascinating and enigmatic documents from the Renaissance period.
In conclusion, John Dee was a fascinating figure who played a critical role in the study of Hermetic philosophy during the Renaissance. His work, Monas Hieroglyphica, remains an important text for those interested in Hermetic philosophy, and his efforts to understand the universe through communication with angels continue to inspire and captivate scholars and enthusiasts alike.
Giordano Bruno (1545-1600),
Giordano Bruno was an Italian Dominican friar, philosopher, and poet who lived during a time of political and religious instability in Italy. He is best known for his expertise in mnemonics and memory techniques, which caught the attention of King Henry III, who appointed Bruno as an Extraordinary Lecturer with a salary. Bruno wrote a book on memory, entitled “The Shadows of Ideas,” which he dedicated to King Henry III.
Despite his popularity, Bruno’s views and teachings on cosmology and creation theories were met with resistance. He believed in cosmic pluralism, the idea that the universe is infinite and there is no center, which was considered an act of heresy by the Roman Catholic Church. Bruno was eventually condemned by the Roman Inquisition and burned at the stake in 1600.
Frances Yates, in her book “Giordano Bruno and the Hermetic Tradition,” suggests that Bruno’s ideas on cosmic pluralism may have been influenced by Eastern philosophers, as the theory was popular among Muslim scholars in the Medieval period. Despite his tragic end, Bruno’s theories and beliefs challenged the established norms of the time, and he remains an important figure in the history of philosophy and cosmology.
Robert Fludd (1574 - 1637)
Robert Fludd was a highly regarded figure in his time, with a vast range of interests and expertise. Born in England in 1574, he was a prominent Paracelsian physician and a man of both scientific and mystical pursuits. As an astrologer, he was well-versed in the principles of astrology and the role it played in understanding the universe and our place within it.
Fludd was also a skilled mathematician, known for his work in cosmology and his understanding of the structure and workings of the universe. He was a dedicated Qabalist, a practitioner of the mystical and esoteric teachings of Kabbalah, and used these principles in his work.
In addition to his scientific pursuits, Fludd was also a prominent Rosicrucian apologist, writing extensively about the ideals and beliefs of this secretive esoteric society. Through his writings, he sought to bring the teachings of Rosicrucianism to a wider audience, and to make their ideas more accessible to those outside of the inner circle.
Despite being a controversial figure in his time, Robert Fludd’s legacy endures to this day. His work in the areas of astrology, mathematics, cosmology, and the occult continue to inspire and inform new generations of thinkers and seekers. He passed away in 1637, leaving behind a body of work that still resonates with people across the world.
The Mystery Schools in the 17th to 19th Centuries
The emergence of mystery schools in the 17th to 19th centuries was a revival of interest in esoteric and occult traditions and practices. The term “mystery school” refers to secretive organizations that taught esoteric knowledge, spiritual beliefs and practices, often through initiation and initiation rituals. The schools often drew on a wide range of philosophical, religious and spiritual traditions, including Hermeticism, alchemy, Neoplatonism, and the Kabbalah.
One of the most well-known mystery schools of the time was the Rosicrucian Order, which emerged in Germany in the early 17th century. The Rosicrucians claimed to be a secret society of adepts, who possessed ancient knowledge and aimed to promote spiritual and moral reform. The Order was said to have been founded by a mysterious figure named “Frater C.R.C.” (Christian Rosenkreuz), and their teachings were communicated through a series of manifestos, including the Fama Fraternitatis and Confessio Fraternitatis.
Another important mystery school of the time was the Hermetic Order of the Golden Dawn, which was established in England in the late 19th century. The Golden Dawn drew heavily on Hermetic, Kabbalistic, and alchemical traditions, and sought to bring about spiritual and psychological transformation through a combination of ceremonial magic, meditation and other spiritual practices. The Order had a profound impact on the development of Western esoteric traditions and its teachings continue to influence the modern esoteric and occult community.
Despite their secrecy, these mystery schools played a significant role in shaping the cultural and intellectual climate of the 17th to 19th centuries and continue to have a lasting impact on the Western esoteric and occult traditions.
Pioneers of Hermetic Philosophy in the 20th Century
The 20th century saw the rise of several notable figures in the field of Hermetics, who were pioneers in reviving and promoting the study of Hermetic philosophy and its influence on various fields of thought. Some of the most prominent names include:
Aleister Crowley (1875-1947) – A British writer, mystic, and ceremonial magician who founded the religious philosophy of Thelema and was a member of several secret societies, including the Hermetic Order of the Golden Dawn.
Rudolf Steiner (1861-1925) – An Austrian philosopher and esotericist who founded the spiritual movement of Anthroposophy and was influenced by Hermetic, Rosicrucian and Gnostic ideas.
Carl Jung (1875-1961) – A Swiss psychiatrist and psychologist who incorporated Hermetic philosophy and alchemy into his theories on the collective unconscious and the psychology of the self.
P.D. Ouspensky (1878-1947) – A Russian philosopher and mathematician who studied and wrote extensively on the ideas of Gurdjieff, an Armenian spiritual teacher who drew upon Hermetic and other esoteric sources.
Manly Palmer Hall (1901-1990) – An American author and lecturer who wrote extensively on Hermetic philosophy, the Western Mystery Tradition, and comparative religion. He was also the founder of the Philosophical Research Society, an institution dedicated to the study of the ancient wisdom traditions.
Franz Bardon (1909-1958) was a Czech occultist, mystic, and teacher who is best known for his works on Hermetic magic. He is the author of the three-volume work “Initiation into Hermetics,” which outlines his philosophy and practice of Hermetic magic. Bardon’s teachings emphasize the development of the individual’s personal spiritual power and the attainment of mastery over the elemental forces of nature through the use of specific exercises and meditations. His works have been influential within the Western esoteric tradition and are considered by many to be a cornerstone of Hermetic practice in the 20th century.
Modern Day Hermetic Schools
Within the Twenty-first Century is not without its own pioneers in hermetic magic. Rawn Clark, William Mistele, Martin Faulks and Ray de Sole, Virgil, and André Consciênciato name a few. All Franz Bardon practitioners and authors on the subject. sharing their wisdom for the benefit of others. There are two schools currently devoted to the practice of Franz Bardon’s methods.
Hermetic Schools and teachers:
- Seshen School of Hermetic Meditation, run by Martin Faulks- takes students through Initiation Into Hermetics
- Sura Academy, run Ray Del Sole, takes students through Initiation Into Hermetics
- Ray Del Sole: Magic Quabbalah
- Nenad Djordjevic Talerman: teaches, Evocation, Shem Angels, Meeting your Guardian Angel.
André Consciência- teaches, Magical and Mystical Introspection
- The Perseus Academy Academy– A teaching platform that focuses on the practice of magical and mystical subjects
Modern-day Hermeticism is a diverse spiritual and philosophical movement that draws on the ancient Hermetic tradition and its ideas of Gnosticism, alchemy, magic, and astrology. It is difficult to generalize, but it can be seen as a synthesis of various spiritual, esoteric, and scientific practices and beliefs. Some modern Hermetic practitioners incorporate elements of Western mystery traditions, Eastern spirituality, and indigenous beliefs to create their own unique spiritual practice.
In contemporary times, Hermeticism continues to inspire a wide range of individuals, including artists, musicians, writers, and spiritual seekers. However, it is also a subject of criticism and controversy, with some people viewing it as pseudoscience or superstition. It is important to note that modern Hermetic movements are highly individualistic and can vary greatly in their beliefs and practices, so it is essential to approach them with an open mind and do proper research before fully committing to any specific Hermetic path.
References
- Giordano Bruno and the Hermetic Tradition, F. A. Yates.
- Memories of Franz Bardon, L. Bardon.
- The Secret History of Hermes Trisemegestus, F. Ebeling.
- The Emerald Tablet, A Commentary on the Path of the True Adept, M. Faulks.
- Initiation Into Hermetics, F. Bardon
- (Iamblichus On the Mysteries) E. Clarke, J. Dillon, and J. Hershbell AtlantaScholars Press, 2003
- http://www.armory.com/~mortoj/magick/newfiles/bardon.html by Tim Scott
- http://www.sacred-texts.com/chr/herm/h-intro.htm
- http://www.iep.utm.edu/aris-eth/
- http://www.renaissanceastrology.com/ficino.html
- http://www.livinghistory.co.uk/homepages/hermes/GemmaE.pdf
- http://www.iep.utm.edu/ficino/
- http://www.hermeticfellowship.org/HFHermeticism.html#HistoricalBackground
- http://plato.stanford.edu/archives/sum2015/entries/ficino/
- http://hermetic.com/texts/hermetica/h-intro.html
- https://en.wikipedia.org/wiki/Hermeticism
- https://en.wikipedia.org/wiki/Hermetism_and_other_religions
- http://www.muslimphilosophy.com/ip/rep/H004.htm
- http://www.maat.sofiatopia.org/hermes2.htm
- https://www.princeton.edu/~hellenic/Hermeneutica/ShawPaper.pdf
