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Hermeticism, or Hermetism, is a philosophical and religious tradition rooted in the teachings attributed to Hermes Trismegistus, a syncretism figure combining elements of the Greek god Hermes and the Egyptian god Thoth. This system encompasses a wide range of esoteric knowledge, including aspects of alchemy, astrology, and theurgy, and has significantly influenced various mystical and occult traditions throughout history. The writings attributed to Hermes Trismegistus, often referred to as the Hermetica, were produced over a period spanning many centuries () and may be very different in content and scope.
One particular form of Hermetic teaching is the religio-philosophical system found in a specific subgroup of Hermetic writings known as the 'religio-philosophical' Hermetica. The most famous of these are the Corpus Hermeticum, a collection of seventeen Ancient Greek treatises written between approximately 100 and 300 CE, and the Asclepius, a treatise from the same period, mainly surviving in a Latin translation. This specific historical form of Hermetic philosophy is sometimes more narrowly referred to as Hermetism, to distinguish it from other philosophies inspired by Hermetic writings of different periods and natures.
The broader term, Hermeticism, may refer to a wide variety of philosophical systems drawing on Hermetic writings or other subject matter associated with Hermes. Notably, alchemy often went by the name of "the Hermetic art" or "the Hermetic philosophy". The most famous use of the term in this broader sense is in the concept of Renaissance Hermeticism, which refers to the early modern philosophies inspired by the translations of the Corpus Hermeticum by Marsilio Ficino (1433–1499) and Lodovico Lazzarelli (1447–1500), as well as by Paracelsus' (1494–1541) introduction of a new medical philosophy drawing upon the 'technical' Hermetica, such as the Emerald Tablet.
Throughout its history, Hermeticism was closely associated with the idea of a primeval, divine wisdom revealed only to the most ancient of sages, such as Hermes Trismegistus. During the Renaissance, this evolved into the concept of prisca theologia or "ancient theology", which asserted that a single, true theology was given by God to the earliest humans and that traces of it could still be found in various ancient systems of thought. This idea, popular among Renaissance thinkers like Giovanni Pico della Mirandola (1463–1494), eventually developed into the notion that divine truth could be found across different religious and philosophical traditions, a concept that came to be known as the perennial philosophy. In this context, the term 'Hermetic' gradually lost its specificity, eventually becoming synonymous with the divine knowledge of the , particularly as related to alchemy and magic, a view that was later popularized by nineteenth- and twentieth-century occultists.
Hermetism developed alongside other significant religious and philosophical movements such as early Christianity, Gnosticism, Neoplatonism, the Chaldean Oracles, and late Orphic and Pythagoreanism literature. These doctrines were "characterized by a resistance to the dominance of either pure rationality or doctrinal faith." Plutarch's mention of Hermes Trismegistus dates back to the first century CE, indicating the early recognition of this figure in Greek and Roman thought. Other significant figures of the time, such as Tertullian, Iamblichus, and Porphyry, were also familiar with Hermetic writings, which influenced their own philosophical and religious ideas.
The texts now known as the Corpus Hermeticum are generally dated by modern scholars to the beginning of the second century or earlier. These writings focus on the oneness and goodness of God, the purification of the soul, and the relationship between mind and spirit. Their predominant literary form is the dialogue, where Hermes Trismegistus instructs a perplexed disciple on various teachings of hidden wisdom.
In fifth-century Macedonia, Joannes Stobaeus compiled an extensive Anthology of Greek poetical, rhetorical, historical, and philosophical literature. Among the preserved excerpts are significant numbers of discourses and dialogues attributed to Hermes Trismegistus.; English translation in .
However, Hermeticism’s influence was most pronounced in Gnosticism, which shared with Hermeticism an emphasis on esoteric knowledge as the key to salvation. Both movements taught that the soul’s true home was in the divine realm and that the material world was a place of exile, albeit with a more positive view in Hermeticism. The Hermetic tradition of ascension through knowledge and purification paralleled Gnostic teachings about the soul’s journey back to the divine source, linking the two esoteric traditions.
The most famous and influential of the philosophical Hermetica is the Corpus Hermeticum, a collection of seventeen treatises that articulate the core doctrines of Hermeticism. These treatises are primarily dialogues in which Hermes Trismegistus imparts esoteric wisdom to a disciple, exploring themes such as the nature of the divine, the cosmos, the soul, and the path to spiritual enlightenment. Key texts within the Corpus Hermeticum include Poimandres, which presents a vision of the cosmos and the role of humanity within it, and Asclepius, which discusses theurgy, magic, and the divine spirit residing in all things.
Another significant text within the Hermetica is the Emerald Tablet, a concise work that has become central to Western alchemical tradition. Although its exact origins are obscure, the Emerald Tablet encapsulates the Hermetic principle of "as above, so below", which suggests a correspondence between the macrocosm (the universe) and the microcosm (the individual soul). The Emerald Tablet has been extensively commented upon and has significantly influenced medieval and Renaissance alchemy.
The technical Hermetica includes works focused on astrology, alchemy, and theurgy—practices that were seen as methods to understand and manipulate the divine forces in the world. These texts were highly influential in the development of the Western esoteric tradition, contributing to the knowledge base of medieval alchemists and astrologers, as well as to the broader tradition of occultism.
Other important original Hermetic texts include Isis the Prophetess to Her Son Horus, which consists of a long dialogue between Isis and Horus on the fall of man and other matters; the Definitions of Hermes Trismegistus to Asclepius; and many fragments, which are chiefly preserved in the anthology of Stobaeus.
Renaissance thinkers like Giovanni Pico della Mirandola and Giordano Bruno saw in Hermeticism a source of ancient wisdom that could be harmonized with Christian teachings and classical philosophy. The Hermetic emphasis on the divine nature of humanity and the potential for spiritual ascent resonated with the Renaissance ideal of human dignity and the pursuit of knowledge.
Throughout history, the Hermetica has been subject to various interpretations, ranging from philosophical and mystical readings to more practical applications in alchemy and magic. The esoteric nature of these texts has allowed them to be adapted to different cultural and intellectual contexts, ensuring their enduring influence across centuries.
In alchemy, prima materia is the substance that undergoes transformation through processes such as nigredo, the blackening stage associated with chaos, which ultimately leads to the creation of the philosopher's stone. This transformation symbolizes the magnum opus ('Great Work') of the alchemist, seeking to purify and elevate the material to its perfected state. Renaissance figures like Paracelsus expanded on this concept, connecting it to the elements and the broader Hermetic belief in the unity of matter and spirit.
The significance of prima materia in Hermeticism lies in its representation of the potential for both material and spiritual transformation, embodying the Hermetic principle of "as above, so below", where the macrocosm and microcosm reflect each other in the alchemical process.
During the Renaissance, scholars such as Marsilio Ficino and Giovanni Pico della Mirandola sought to integrate Hermetic teachings into Christian theology, viewing the Hermetic writings as remnants of an ancient wisdom that predated and influenced all religious traditions, including Christianity. It was during this period that the association of Hermes Trismegistus with biblical figures like Moses, or as part of a lineage including Enoch and Noah, was more explicitly developed by these scholars to harmonize Hermetic thought with biblical narratives. This blending of traditions was part of a broader intellectual effort to reconcile pagan and Christian wisdom during this period.
Man carefully observed the creation of nous and received from God man's authority over all creation. Man then rose up above the spheres' paths to better view creation. He then showed the form of the All to Nature. Nature fell in love with the All, and man, seeing his reflection in water, fell in love with Nature and wished to dwell in it. Immediately, man became one with Nature and became a slave to its limitations, such as sex and sleep. In this way, man became speechless (having lost "the Word") and he became "double", being mortal in body yet immortal in spirit, and having authority over all creation yet subject to destiny.
The alternative account of the fall of man, as preserved in Isis the Prophetess to Her Son Horus, describes a process in which God, after creating the universe and various deities, fashioned human souls from a mysterious substance and assigned them to dwell in the astral region. These souls were then tasked with creating life on Earth. However, the souls became prideful and sought equality with the highest gods, which displeased God. As a consequence, God instructed Hermes to create physical bodies to imprison the souls as a form of punishment. The souls were told that their time on Earth would be marked by suffering, but if they lived worthily of their divine origin, they would eventually return to the heavenly realm. If not, they would face repeated reincarnation on Earth.
The word "good" is used very strictly. It is restricted to references to God. It is only God (in the sense of the nous, not in the sense of the All) who is completely free of evil. Men are prevented from being good because man, having a body, is consumed by his physical nature, and is ignorant of the Supreme Good. Asclepius explains that evil is born from desire which itself is caused by ignorance, the intelligence bestowed by God is what allows some to rid themselves of desire.
A focus upon the material life is said to be the only thing that offends God:
One must create, one must do something positive in one's life, because God is a generative power. Not creating anything leaves a person "sterile" (i.e., unable to accomplish anything).
Rebirth appears central to the practice of hermetic philosophy. The process would begin with a candidate separating themselves from the world before they rid themselves of material vices; they are then reborn as someone completely different from who they were before.
In English, the word 'Hermetic' appeared in the 17th century. One of the earliest instances in English literature is found in John Everard's translation of The Pymander of Hermes, published in 1650. The term was used in reference to "Hermetic writers" such as Robert Fludd. The synonymous term 'Hermetical' is found in Sir Thomas Browne’s Religio Medici (1643), where "Hermetical Philosophers" are mentioned, referring to scholars and alchemists who engaged in the study of the natural world through the lens of Hermetic wisdom.
The phrase "hermetically sealed" originates from alchemy practices and refers to an airtight sealing method used in laboratories. This term became a metaphor for the safeguarding of esoteric knowledge, representing the idea that such wisdom should be kept hidden from the uninitiated.
Over time, the word 'Hermetic' evolved to encompass a broader range of meanings, often signifying something mysterious, occult, or impenetrable. This evolution reflects the central theme of secrecy within the Hermetic tradition, which emphasizes the importance of protecting sacred knowledge from those who are not prepared to receive it.
In 1614, Isaac Casaubon, a Swiss Philology, analyzed the Greek Hermetic texts for linguistic style. He concluded that the writings attributed to Hermes Trismegistus were not the work of an ancient Egyptian priest but in fact dated to the second and third centuries CE.
Even in light of Casaubon's linguistic discovery (and typical of many adherents of Hermetic philosophy in Europe during the 16th and 17th centuries), Thomas Browne in his Religio Medici (1643) confidently stated: "The severe schools shall never laugh me out of the philosophy of Hermes, that this visible world is but a portrait of the invisible."
In 1678, flaws in Casaubon's dating were discerned by Ralph Cudworth, who argued that Casaubon's allegation of forgery could only be applied to three of the seventeen treatises contained within the Corpus Hermeticum. Moreover, Cudworth noted Casaubon's failure to acknowledge the codification of these treatises as a late formulation of a pre-existing oral tradition. According to Cudworth, the texts must be viewed as a terminus ad quem and not a terminus a quo. Lost Greek texts, and many of the surviving vulgate books, contained discussions of alchemy clothed in philosophical metaphor.
In 1964, Frances Yates advanced the thesis that Renaissance Hermeticism, or what she called "the Hermetic tradition", had been a crucial factor in the development of modern science.; ; While Yates's thesis has since been largely rejected,; the important role played by the 'Hermetic' science of alchemy in the thought of such figures as Jan Baptist van Helmont (1580–1644), Robert Boyle (1627–1691) or Isaac Newton (1642–1727) has been amply demonstrated.; ; .
Hermetic magic underwent a 19th-century revival in Western Europe, where it was practiced by groups such as the Hermetic Order of the Golden Dawn. It was also practiced by individual persons, such as Eliphas Levi, William Butler Yeats, Arthur Machen, and Frederick Hockley. The Kybalion is a book anonymously published in 1908 by three people who called themselves the "Three Initiates", and which expounds upon essential Hermetic principles.
In 1924, Walter Scott placed the date of the Hermetic texts shortly after 200 CE, but Flinders Petrie placed their origin between 200 and 500 BCE.
In 1945, Hermetic texts were found near the Egyptian town Nag Hammadi. One of these texts had the form of a conversation between Hermes and Asclepius. A second text (titled On the Ogdoad and Ennead) told of the Hermetic mystery schools. It was written in the Coptic language, the latest and final form in which the Egyptian language was written.
Gilles Quispel says "It is now completely certain that there existed before and after the beginning of the Christian era in Alexandria a secret society, akin to a Masonic lodge. The members of this group called themselves 'brethren,' were initiated through a baptism of the Spirit, greeted each other with a sacred kiss, celebrated a sacred meal and read the Hermetic writings as edifying treatises for their spiritual progress." On the other hand, Christian Bull argues that "there is no reason to identify Alexandria as the birthplace of a Hermetic lodge as several scholars have done. There is neither internal nor external evidence for such an Alexandrian lodge, a designation that is alien to the ancient world and carries Masonic connotations."
According to Geza Vermes, Hermeticism was a Hellenistic mysticism contemporaneous with the Fourth Gospel, and Hermes Tresmegistos was "the Hellenized reincarnation of the Egyptian deity Thoth, the source of wisdom, who was believed to deify man through knowledge ( gnosis)."
Arthur Edward Waite, a member and later the head of the Golden Dawn, wrote The Hermetic Museum and The Hermetic Museum Restored and Enlarged. He edited The Hermetic and Alchemical Writings of Paracelsus, which was published as a two-volume set. He considered himself to be a Hermeticist and was instrumental in adding the word "Hermetic" to the official title of the Golden Dawn.
The Golden Dawn maintained the tightest of secrecy, which was enforced by severe penalties for those who disclosed its secrets. Overall, the general public was left oblivious of the actions, and even of the existence, of the Order, so few if any secrets were disclosed.
Its secrecy was broken first by Aleister Crowley in 1905 and later by Israel Regardie in 1937. Regardie gave a detailed account of the Order's teachings to the general public.
The alchemical process is divided into stages, such as nigredo (blackening), albedo (whitening), and rubedo (reddening), each representing different phases of spiritual purification and enlightenment. Prima materia, or the original chaotic substance from which all things are formed, is central to alchemy. The various stages of chemical distillation and fermentation, among other processes, are aspects of these mysteries that, when applied, quicken nature's processes to bring a natural body to perfection. By transmuting prima materia into the philosopher's stone, the alchemist seeks to achieve unity with the divine and realize their true nature as a divine being. This perfection is the accomplishment of the Great Work ().
"Theurgy" translates to the "science or art of divine works" and is the practical aspect of the Hermetic art of alchemy. Furthermore, alchemy is seen as the "key" to theurgy, the ultimate goal of which is to become united with higher counterparts, leading to the attainment of divine consciousness.
Hermetic Qabalah integrates alchemical, astrological, and theurgical elements, allowing practitioners to work with these disciplines in a unified system. Through the study and application of Qabalistic principles, Hermetic practitioners seek to achieve self-knowledge, spiritual enlightenment, and ultimately, unity with the divine.
In Judaism, Hermetic ideas merged with Kabbalah thought, leading to the development of Hermetic Qabalah. This syncretic system combined Hermetic principles with Jewish mysticism, significantly influencing Western esotericism.
Islamic mysticism, particularly Sufism, and Islamic alchemy were also influenced by Hermeticism. Islamic scholars preserved and transmitted Hermetic texts, integrating them into Islamic philosophy and spiritual practices.
Another scholarly debate revolves around the figure of Hermes Trismegistus himself. While traditionally considered an ancient sage or a syncretic combination of the Greek god Hermes and the Egyptian god Thoth, modern scholars often view Hermes Trismegistus as a symbolic representation of a certain type of wisdom rather than a historical figure. This has led to discussions about the extent to which Hermeticism can be considered a coherent tradition versus a loose collection of related ideas and texts.
Furthermore, Hermeticism's emphasis on personal spiritual knowledge and its sometimes ambiguous relationship with orthodox religious teachings have led to criticism from more conservative religious groups. These critics often view Hermeticism as a form of that promotes a dangerous or misleading path away from traditional religious values.
The Hermetic principle of "as above, so below" and the concept of Prisca theologia—the idea that all true knowledge and religion stem from a single ancient source—became central tenets in these esoteric movements. Hermeticism's emphasis on personal spiritual transformation and the pursuit of esoteric knowledge has continued to resonate with various occult groups, influencing modern spiritual movements such as Thelema, founded by Aleister Crowley, and contemporary practices of alchemy, astrology, and ceremonial magic.
In modern literature, Hermetic motifs can be seen in the works of authors like Umberto Eco, John Crowley, and Dan Brown, who explore themes of hidden knowledge, secret societies, and the mystical connections between the microcosm and macrocosm. Hermetic symbols, such as the caduceus of Hermes and the philosopher’s stone, have also found their way into popular culture, appearing in films, television shows, and video games as symbols of mystery, power, and transformation.
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