DOCSLIB.ORG

Hermeticism Pt 1\374

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Hermeticism Pt 1\374 "I wish to learn about the things that are, to understand their nature and to know God. How much I want to hear!" from [Discourse] of Hermes Trismegistus : Poimandres Hermeticism "The fifteen tractates of the Corpus Hermeticum, along with the Perfect Sermon or Asclepius, are the foundation documents of the Hermetic tradition. Written by unknown authors in Egypt sometime before the end of the third century C.E., they were part of a once substantial literature attributed to the mythic figure of Hermes Trismegistus, a Hellenistic fusion of the Greek god Hermes and the Egyptian god Thoth. This literature came out of the same religious and philosophical ferment that produced Neoplatonism, Christianity, and the diverse collection of teachings usually lumped together under the label "Gnosticism": a ferment which had its roots in the impact of Platonic thought on the older traditions of the Hellenized East. There are obvious connections and common themes linking each of these traditions, although each had its own answer to the major questions of the time." John Michael Greer : 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. It also provided one of the most important weapons to another major rebellion of the age - the attempt to reestablish magic as a socially acceptable spiritual path in the Christian West. Another body of literature attributed to Hermes Trismegistus was made up of astrological, alchemical and magical texts." John Michael Greer : An Introduction to the Corpus Hermeticum Hermes was given as the author of a series of treatises. It was from Egypt that the Hermetica emerged, evolved and became the form that we know them now. "Enter thou into my spirit and my thoughts my whole life long, for thou art I and I am thou; thy name I guard as a charm in my heart." and "I know thee Hermes, and thou knowest me: I am thou, and thou art I" from Greek Hermetic papyri : quoted in S. Angus : The Mystery Religions and Christianity Scholars such as Diodorus Siculus (from Sicily, writing in the 1st century BC) studied the Hermetic writings, and like many others, believed that all original knowledge had originated from Egypt. The Greek and Roman God's had been 'born' there. Egypt was the source of wisdom, and knowledge, and was considered a sacred land. Alexandria, until the destruction of its famous library was the melting pot of Hellenism, Hellenistic Jewish beliefs, Egyptian beliefs, and later on Christian philosophy. This was natural, with its library, in the Serapeum (dedicated to Serapis), containing a fabulous collection of ancient knowledge. "... are you ignorant, O Asclepius, that Egypt is the image of heaven? Moreover, it is the dwelling place of heaven and all the forces that are in heaven. If it is proper for us to speak the truth, our land is the temple of the world." from the Asclepius "There is no beginning to what you seek, and no end. There is no time and no place. No limit and no boundary. The knowledge that you seek is contained wholly within your love of the truth. The love that you seek is contained within the knowledge that will be revealed to you. In the beginning was the Demiurge. And this had cognisance of itself and its surroundings [environment] It knew itself and was content. But contentment never lasts. At last it began to feel a need to expand. To seek to see if there was More - that it did not Know. And to seek this Knowledge, it decided to Create. From this initial Creation all else follows. From this Act - the search began. And that search is out of love for all creation. And all creation is out of love for this seeking." (3.7.99) NB. the use of the word Demiurge puzzled me but in Hermetic and Gnostic writings it is used for the creator God, the demiourgos , 'one who works for the people', the 'workman' or 'craftsman'. Plato used this term in his Timaeus for the maker of the cosmos. The Demiurge came to be seen on Platonism as a second God, the Intellect ( nous ), the agent or logos of the Supreme God. in the Chaldean Oracles, there is the passage: " The Father brought everything to completion and handed it over to the second mind, whom you - all humankind - call the first. " " 'The elements of nature - whence have they arisen?' 'From the counsel of god which, having taken in the word and having seen the beautiful cosmos, imitated it, having become a cosmos through its own elements and its progeny of souls. The mind who is god, being androgyne and existing as life and light, by speaking gave birth to a second mind, a craftsman, who, as god of fire and spirit, crafted seven governors; they encompass the sensible world in circles, and their government is called fate.' " Modern scholars sometimes distinguish between two types of Hermetica, the philosophocal works, and the more occult orientated treatises. To some extent this is an artificial division, as others have put it, whether practical or theoretical, magical or philosophical, the corpus of works all came out of the same ' very complex Greco-Egyptian culture of Ptolemaic, Roman and early Christian times. ' Several of these occult works deal with astrology, often in specialised circumstances, such as the Brontologion , which analyses the significance of thunder heard in different months especially in relation to astrology; and the Peri seismon which did the same for earthquakes. The Iatromathematika is a collection of treatises on astrological medicine, such as the Book of Asclepius Called Myriogenesis which looks at the medical aspects of the theory of correspondance between the human microcosm, and universal macrocosm. The Holy Book of Hermes to Asclepius looks at plants from an astrological point of view, whilst the Fifteen Stars, Stones, Plants and Images , looks at the some stars for their medical properties. Alchemical works appeared under the name of Hermes, some before the Christian era. A prologue from one of these works, the Kuranides , says that: "the god Hermes Trismegistus received this book from the angels as god's greatest gift and passed it on to all men fit to recieve secrets." The first of the six surviving Kuranides has 24 chapters, one for each letter of the Greek alphabet that begins the names of the plant, bird, fish, and stone treated in that chapter. It is likely that all these books can be traced back to Bolos Democritus of Mendes who dates back to some time after 200 BC. To the people's of this long period, there was no clear distinction between religion - as it regards the fate of the soul, and magic - as a practical, if lesser, art of achieving defined aims. Often they both talk of the recipient being inspired (inspiration = enpneumatosis ), literally being filled with pneuma or spirit (= Holy Spirit). "Salvation in the largest sense - the resolution of man's fate wherever it finds him - was a common concern of theoretical and technical Hermetica alike, though the latter texts generally advertised a quotidian deliverence from banal misfortunes of disease, poverty and social strife, while the former offered a grander view of salvation through knowledge of God, the other and the self." Brian P. Copenhaver : Hermetica In some of these excerpts, the soul's functions in light of its astral origins are described as well as how the embedded soul has been influenced by variations in its astrological and elementary mix. Others go on to talk of the intimate relationship between the breath (atmos ) and the soul - a very Eastern idea. At least one text indicates that this 'breath in soul' is necessary to achieve enlightenment. The Hermeticum literally burst again upon the western world when Cosimo de Medici had Marsilio Ficino make a Latin translation of a Greek text brought to Italy from Byzantium. Christian and Pagan symbolism became fused together, and in art in particular, classical symbolism was understood and incorporated at all levels of meaning. A picture by Pintoricchio in the Vatican for instance, shows the Goddess Isis sitting on a throne instructing both Hermes and Moses. Connections In the late 1940's a number of Gnostic texts were found in Chenoboskion, in Upper Egypt, which had been hidden away sixteen centuries earlier. There were 49 works in the library (with several repetitions). Included in this Gnostic library however are some Hermetic works. Jean Doresse suggests the: " intentional juxtaposition of Hermetic writings and Gnostic treatises shows that some interchange was then going on between the two schools of doctrine. Here ... is that syncretic movement which associated the Gnostic prophets not only to the Hermes of Cyllene, but also to the more learned Hermes of the Greek mystical treatises. " "The Trismegistus, then, came under the influence of the early Christian Gnostics, many of whom adopted large chunks of it in defense of their 'heresies'.
Load more

Recommended publications
  • The Druze: Culture, History and Mission
    The Druze A New Cultural and Historical Appreciation Abbas Halabi 2013 www.garnetpublishing.co.uk 1 The Druze Published by Garnet Publishing Limited 8 Southern Court South Street Reading RG1 4QS UK www.garnetpublishing.co.uk www.twitter.com/Garnetpub www.facebook.com/Garnetpub blog.garnetpublishing.co.uk Copyright © Abbas Halabi, 2013 All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means, including information storage and retrieval systems, without permission in writing from the publisher, except by a reviewer who may quote brief passages in a review. First Edition 2013 ISBN: 9781859643532 British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library Jacket design by Garnet Publishing Typeset by Samantha Barden Printed and bound in Lebanon by International Press: [email protected] 2 To Karl-Abbas, my first grandson And the future generation of my family 3 Preface Foreword Introduction Chapter 1 Human geography Chapter 2 The history of the Druze, 1017–1943 Chapter 3 Communal and social organization Chapter 4 Traditional culture and the meaning of al-Adhā feast Chapter 5 Civil status law Chapter 6 The diaspora and cultural expansion Chapter 7 The political role of the Druze from independence to the present time Chapter 8 The Druze message: plurality and unity Summary and conclusion Appendix 1 The impact of European influences on the Druze community: “The new look” Appendix 2 Sheikh Halīm Taqī al-Dīn: a man of knowledge,
    [Show full text]
  • High-Resolution Mosaics of the Galilean Satellites from Galileo SSI
    Lunar and Planetary Science XXIX 1833.pdf High-Resolution Mosaics of the Galilean Satellites from Galileo SSI. M. Milazzo, A. McEwen, C. B. Phillips, N. Dieter, J. Plassmann. Planetary Image Research Laboratory, LPL, University of Arizona, Tucson, AZ 85721; [email protected] The Galileo Spacecraft began mapping the Jovian orthographic projection centered at the latitude and system in June 1996. Twelve orbits of Jupiter and more longitude coordinates of the sub-spacecraft point to than 1000 images later, the Solid State Imager (SSI) is still preserve their perspective. Depending on the photometric collecting images, most far superior in resolution to geometry and scale, it may be necessary to apply a anything collected by the Voyager spacecraft. The data photometric normalization to the images. Next, the collected includes: low to medium resolution color data, individual frames are mosaicked together, and mosaicked medium resolution data to fill gaps in Voyager coverage, and onto a portion of the base map for regional context. Once very high-resolution data over selected areas. We have the mosaic is finished, it is checked to make sure that the tie been systematically processing the SSI images of the and match points were correct, and that the frames mesh. Galilean satellites to produce high-resolution mosaics and to We produce 3 final products: (i) an SSI-only mosaic, (ii) SSI place them into the regional context provided by medium- images mosaicked onto regional context, and (iii) the resolution mosaics from Voyager and/or Galileo. addition of a latitude-longitude grid to the context mosaic. Production of medium-resolution global mosaics is The purpose of this poster is to show the mosa- described in a companion abstract [1].
    [Show full text]
  • Hermeticism in Sweden 189
    Hermeticism in Sweden 189 Chapter 24 Hermeticism in Sweden Hermeticism in Sweden Susanna Åkerman The fragmentary sources for tracing Hermeticism in Sweden stem from the seventeenth and eighteenth centuries, when these texts still formed a basis for cosmological thinking. The Corpus Hermeticum was often associated with another Hermetic text, the Tabula smaragdina or Emerald Tablet. Translated into Latin from the Arabic in the twelfth century, the text was particularly pop- ular among German alchemists, who rarely read the Corpus Hermeticum but instead based their understanding of Hermeticism on the short sentences from the Emerald Tablet. The Emerald Tablet was furthermore used to present alchemy in a simple but enigmatic form. The Tablet formulated the kernel of Hermeticism in a widely spread maxim on the parallels between the cosmo- logical macrocosm and the human microcosm: “As above, so below”. This figure of thought had a great influence on Hermeticism in Sweden. Swedenborg, for example, reformulated it to treat of correspondences between the natural, the spiritual, and the heavenly realms. Hermetic philosophy likewise influenced three other currents: mysticism, alchemy, and Rosicrucianism. Seventeenth-Century Metaphysics Hermeticism began to be an important current in Sweden with Johan Skytte (1577–1645), who was the Chancellor of Uppsala University. In the 1640s Skytte delivered an oration in which he praised King Gustavus II Adolphus for having opened the doors for “Theophrastus [Paracelsus] and [Hermes] Trismegistos” to the Swedish universities. This was a clear signal that the older pagan phi- losophy was compatible with Christian beliefs. In the same spirit, the Finnish natural philosopher Sigfrid Aron Forsius (1560–1624) edited several almanacs to be used for astrological purposes.
    [Show full text]
  • Hermeticism and Alchemy
    Hermeticism and Alchemy Terence McKenna New York 1992 Today's thing is sort of a return to a more orthodox educational kind of mode, hopefully not to such a degree that it's boring. The agenda is to talk about Hermeticism and alchemy; the way in which this tradition | which is counter- intuitive and heterodox, if not heretical from the point of view of Christianity | what it can mean for the present, what it means for the psychedelic experience, what it means for the notion of the end of history and how the loss of this point of view has probably done us a certain amount of damage. The great tension in the late Middle Ages was between the magical schema, the magical view of human beings, and the Christian view. The Christian view is very strongly marked by the idea of man's fall, that we screwed up early on and somehow then, by virtue of that, were forced into a secondary position in the cosmic drama. We are doing penance as we speak, the world is a vale of tears, the lot of human beings is to till hard land and we are cursed unto the nineteenth generation by the fall of our first parents. We can be redeemed through Christ, but we don't deserve it; if you are saved it is because there is a kind of hand extended to you from a merciful God who is willing to overlook your wormy nature and draw you up in spite of yourself. This is deep in us; you may not think you've bought in because you're black or Chinese, but it's just in the air we breath.
    [Show full text]
  • Chapter Vi Report of Divisions, Commissions, and Working
    CHAPTER VI REPORT OF DIVISIONS, COMMISSIONS, AND WORKING GROUPS Downloaded from https://www.cambridge.org/core. IP address: 170.106.33.42, on 24 Sep 2021 at 09:23:58, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0251107X00011937 DIVISION I FUNDAMENTAL ASTRONOMY Division I provides a focus for astronomers studying a wide range of problems related to fundamental physical phenomena such as time, the intertial reference frame, positions and proper motions of celestial objects, and precise dynamical computation of the motions of bodies in stellar or planetary systems in the Universe. PRESIDENT: P. Kenneth Seidelmann U.S. Naval Observatory, 3450 Massachusetts Ave NW Washington, DC 20392-5100, US Tel. + 1 202 762 1441 Fax. +1 202 762 1516 E-mail: [email protected] BOARD E.M. Standish President Commission 4 C. Froeschle President Commisison 7 H. Schwan President Commisison 8 D.D. McCarthy President Commisison 19 E. Schilbach President Commisison 24 T. Fukushima President Commisison 31 J. Kovalevsky Past President Division I PARTICIPATING COMMISSIONS: COMMISSION 4 EPHEMERIDES COMMISSION 7 CELESTIAL MECHANICS AND DYNAMICAL ASTRONOMY COMMISSION 8 POSITIONAL ASTRONOMY COMMISSION 19 ROTATION OF THE EARTH COMMISSION 24 PHOTOGRAPHIC ASTROMETRY COMMISSION 31 TIME Downloaded from https://www.cambridge.org/core. IP address: 170.106.33.42, on 24 Sep 2021 at 09:23:58, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0251107X00011937 COMMISSION 4: EPHEMERIDES President: H. Kinoshita Secretary: C.Y. Hohenkerk Commission 4 held one business meeting.
    [Show full text]
  • Hermeticism and the Metaphysics of Goodness in the Novels of Charles Williams
    Volume 24 Number 3 Article 2 4-15-2006 Hermeticism and the Metaphysics of Goodness in the Novels of Charles Williams Scott McLaren York University, Ontario Follow this and additional works at: https://dc.swosu.edu/mythlore Part of the Children's and Young Adult Literature Commons Recommended Citation McLaren, Scott (2006) "Hermeticism and the Metaphysics of Goodness in the Novels of Charles Williams," Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: Vol. 24 : No. 3 , Article 2. Available at: https://dc.swosu.edu/mythlore/vol24/iss3/2 This Article is brought to you for free and open access by the Mythopoeic Society at SWOSU Digital Commons. It has been accepted for inclusion in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature by an authorized editor of SWOSU Digital Commons. An ADA compliant document is available upon request. For more information, please contact [email protected]. To join the Mythopoeic Society go to: http://www.mythsoc.org/join.htm Mythcon 51: A VIRTUAL “HALFLING” MYTHCON July 31 - August 1, 2021 (Saturday and Sunday) http://www.mythsoc.org/mythcon/mythcon-51.htm Mythcon 52: The Mythic, the Fantastic, and the Alien Albuquerque, New Mexico; July 29 - August 1, 2022 http://www.mythsoc.org/mythcon/mythcon-52.htm Abstract Examines metaphysical symbols in three novels by Charles Williams: the Holy Grail in War in Heaven, the Stone of King Solomon in Many Dimensions, and the Tarot deck in The Greater Trumps. Additional Keywords Grail as symbol in literature; Stone of King Solomon; Tarot in literature; Williams, Charles—Symbolism; Williams, Charles.
    [Show full text]
  • For a Falcon
    New Larousse Encyclopedia of Mythology Introduction by Robert Graves CRESCENT BOOKS NEW YORK New Larousse Encyclopedia of Mythology Translated by Richard Aldington and Delano Ames and revised by a panel of editorial advisers from the Larousse Mvthologie Generate edited by Felix Guirand and first published in France by Auge, Gillon, Hollier-Larousse, Moreau et Cie, the Librairie Larousse, Paris This 1987 edition published by Crescent Books, distributed by: Crown Publishers, Inc., 225 Park Avenue South New York, New York 10003 Copyright 1959 The Hamlyn Publishing Group Limited New edition 1968 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the permission of The Hamlyn Publishing Group Limited. ISBN 0-517-00404-6 Printed in Yugoslavia Scan begun 20 November 2001 Ended (at this point Goddess knows when) LaRousse Encyclopedia of Mythology Introduction by Robert Graves Perseus and Medusa With Athene's assistance, the hero has just slain the Gorgon Medusa with a bronze harpe, or curved sword given him by Hermes and now, seated on the back of Pegasus who has just sprung from her bleeding neck and holding her decapitated head in his right hand, he turns watch her two sisters who are persuing him in fury. Beneath him kneels the headless body of the Gorgon with her arms and golden wings outstretched. From her neck emerges Chrysor, father of the monster Geryon. Perseus later presented the Gorgon's head to Athene who placed it on Her shield.
    [Show full text]
  • 5. Die Jupitersatelliten Im ¨Uberblick
    5. Die Jupitersatelliten im Uberblick¨ 5.1. Entdeckung der Jupitersatelliten und Bahnparameter Nach der Erfindung des Fernrohrs entdeckten Galileo Galilei und Simon Marius unabh¨angig voneinander im Jahre 1610 die vier gr¨oßten Jupitermonde. Der Mitentdecker, Simon Marius, regte an, diese vier Galileischen Satelliten nach Personen aus der griechisch-r¨omischen My- thologie zu benennen. Die vier Satelliten erhielten von innen nach außen die Namen Io (J1), Europa (J2), Ganymed (J3) und Callisto (J4)13. Erst 180 Jahre nach ihrer Entdeckung fand E. Barnard 1892 den innerhalb der Io-Bahn kreisen- den funften¨ Mond Amalthea (J5). Sieben weitere noch kleinere Monde (J6 bis J12) wurden zwischen 1904 und 1951 nachgewiesen. Kowal entdeckte 1974 einen dreizehnten Satelliten. Alle diese kleinen K¨orper befinden sich außerhalb der Callisto-Bahn. Diese dreizehn Monde (J1 bis J13) waren die ”klassischen” bekannten Jupitersatelliten vor der Voyager-Mission 1979. Auf den Voyager-Aufnahmen konnten drei weitere Satelliten (Metis, Adrastea und Thebe) identifiziert werden, die alle innerhalb der Io-Bahn kreisen. Auf den Galileo-Aufnahmen wurden keine weiteren Jupitersatelliten gefunden. Seit 1999 bis heute (Stand: zweites Halbjahr 2006) hat sich durch intensive Beobachtungen mit leistungsstarken Teleskopen die Zahl der bekannten Jupitersatelliten auf 63 erh¨oht, die meisten sehr kleine Objekte mit nur wenigen Kilometern Durchmesser14. Alle Satelliten k¨onnen wenigstens funf¨ verschiedenen Gruppen zugeordnet wer- den, die durch bestimmte Bahnelemente (Exzentrizit¨at, Inklination, prograde oder retrograde Rotationsrichtung) gekennzeichnet sind. Die beiden innersten Gruppen bestehen aus den kleinen Monden Metis, Adrastea, Amalthea und Thebe sowie aus den vier Galileischen Monden. Diese Monde rotieren prograd, d. h. im gleichen Sinn wie sich Jupiter selbst um seine Achse und um die Sonne dreht.
    [Show full text]
  • Death and the Afterlife
    Death and the Afterlife By Richard Smoley The Theosophical Society in America P.O. Box 270 Wheaton, Illinois 60187-0270 www.theosophical.org Copyright © by the Theosophical Society in America, 2018 Contents 1. Being towards Death . 1 2. Ancient Mesopotamia and the Hebrew Bible . 8 3. Ancient Egypt . 18 4. The Greeks . 28 5. The Apocalypse . 37 6. The Evolution of the Christian Afterlife . 49 7. Gnosticism and Hermeticism . 58 8. The Hindu Perspective . 66 9. Buddhism . 75 10. The Theosophical View of Death . 83 11. Shamanism . 91 12. The Near-Death Experience . 98 DEATH AND THE AFTERLIFE By Richard Smoley Lesson 1: Being towards Death When dealing with a gargantuan subject, it is generally best to start with obvious things. We can begin by looking at death in this manner: Take a given individual. You know him in one way and one way only: by certain actions and movements of his physical body. Even if he tells you about his deepest dreams and most forbidden thoughts, he is doing so by using the movements of his mouth and throat. On the surface, you have every reason to believe that this individual is his physical body. You can see nothing else and have evidence of nothing else. But one day this man’s body stops moving and does not start again. Left long enough, its sight and smell will become offensive. So who or what was this man? What seemed to be the totality of his self was nothing of the kind. What really was most central to his being—his feelings, his personality, his mind—turns out to be something that could not be seen or felt or weighed.
    [Show full text]
  • Formation and Development of Ideas of Hermeticism
    European Journal of Research www.journalofresearch.de ¹ 5-6 2018 [email protected] SOCIAL SCIENCE AND HUMANITIES Manuscript info: Received May 16, 2018., Accepted June 21, 2018., Published June 30, 2018. FORMATION AND DEVELOPMENT OF IDEAS OF HERMETICISM, WHICH INFLUENCED PHILOSOPHICAL THOUGHT FROM ANTIQUITY TO THE PRESENT Toshov Khurshid Ilkhomovich, Doctoral candidate of the National University Of Uzbekistan named after MirzoUlugbek [email protected] http://dx.doi.org/10.26739/2521-3253-2018-6-8 Abstract: This article analyzes the problem of the formation and development of ideas of hermeticism from the time of antiquity, including the Renaissance, New Age and Enlightenment. It will be considered that Hermeticism is a unique teaching that influenced many philosophical and natural scientific teachings of the designated periods. Key words: Hermeticism, the Renaissance, the paradigm, paganism, Christianity, creationism, pantheism, deism, occultism, science, man-god. Recommended citation: Toshov Khurshid Ilkhomovich, Formation and development of ideas of HERMETICISM, which influenced philosophical thought from antiquity to the present. 5-6 European Journal of Research P. 63-70 (2018). As is known, the processes of formation and development of ideas of hermeticism in different periods of the development of philosophical thinking have been studied for various purposes and from different perspectives. Studies aimed at studying the history of the ideas of hermeticism, in particular their genesis, depending on the goals outlined in them, can be divided into three areas: - Reconstructive; - Argumentative; - Scientific research. In the studies of the reconstructive trend, the main goal is to search for texts and fragments that perform the functions of primary sources for the philosophy of Hermeticism, their reconstruction, formulating their comments to them, and publishing them as a single work.
    [Show full text]
  • Hermeticism Notes
    Copyright © 2014, 2018 by Cory Baugher 1 KnowingTheBible.net Hermeticism Notes Hermeticism is a western, philosophical, and esoteric religion based on the writings of Hermes Trismegistus, which emphasized that humanity can evolve into godhood through esoteric knowledge found in the material realm. Hellenistic Hermeticism In order to understand Freemasonry, which began in the 1700s AD, and the modern western occult, which began in the 1800s AD, one must understand the development of the mystery religions and Hermetics in Europe through the Medieval period. Though many different people have practiced Hermeticism throughout time and in different ways, this paper will look at how Hermeticism developed throughout the history of Medieval Europe. Out of the Greco-Roman mystery religions came the religion of Hermeticism in the 200s and 100s BC. Hermeticism is based on the writings of Hermes Trismegistus (“the thrice great Hermes”). In the Hellenistic Greek world, the Egyptian god Thoth and Greek god Hermes were worshiped as a unified god of esoteric knowledge and magic. Hermes Trismegistus was supposedly a pagan philosopher who foresaw the coming of Christianity. The writings of Hermes Trismegistus were known as the Corpus Hermeticum (100s and 200s AD) and emphasized the belief that esoteric knowledge brings oneness with God and the idea of Prisca theologia, a doctrine stating that a single, true theology is in all religions (all religions are equal). He emphasized human free choice and responsibility for one’s actions. The image to the right is an esoteric image of Hermes Trismegistus dressed like an Egyptian with the solar disk of Horus and wings of Isis across his chest.
    [Show full text]
  • Gany 15Ppi.Pdf
    180° 0° 55° –55° . Geb Ur Sulcus 210° 330° 150° . Latpon 30° 60° –60° . Namtar . Agrotes Elam Philae Sulcus Sulci . Nigirsu Borsip Sulcus Lakhmu Fossae 70° –70° 240° 300° 60° 120° Galileo . Humbaba . Lagamal 80° . Wepwawet –80° . Teshub 90° 270° 90° 270° . Hathor Regio Bubastis Sulci Anubis . Neheh Dukug Sulcus 80° –80° Anzu Hamra. Patera . Adapa Etana GILGAMESH . Kishar . Aya 120° 60° 300° 240° . Ptah –70° . 70° Isis Ninkasi . Anu Enlil . Zaqar . Gula . Tanit . Sapas . Achelous Sebek 60° –60° 30° 150° 330° Mummu Sulci 210° . Adad 55° –55° 0° 180° North Pole South Pole 180° 170° 160° 150° 140° 130° 120° 110° 100° 90° 80° 70° 60° 50° 40° 30° 20° 10° 0° 350° 340° 330° 320° 310° 300° 290° 280° 270° 260° 250° 240° 230° 220° 210° 200° 190° 180° 57° 57° Geb . Enlil Elam Sulci . Asshur . Sin Ur Sulcus 50° 50° Aquarius Sulcus . Kadi Nun Sulci . Hershef Mashu Sulcus . Upuant Lakhmu Fossae . Galileo . Nefertum Mont Ur . Shu Byblus Sulcus Nippur Sulcus Sulcus Philus Sulcus 40° Enki Catena 40° Zu Fossae Nergal . Akitu Sulcus Tettu Facula . Lumha . Harakhtes . Halieus Abydos . Gir . Perrine Regio Khnum . Amon Facula Regio Kulla Catena . Anhur . Marius Nippur Sulcus M . Ammura Zakar . 30° Sati Mor a Bigeh . s 30° . Mehit Min . h Akhmin Facula Haroeris u Neith . Sicyon Sulcus Ta-urt S Facula Edfu Xibalba Sulcus Nineveh Sulcus u Anshar Sulcus l c Facula u . Ba'al s Epigeus . Bau Diment . Lugalmeslam Epigeus . Ilah Atra-hasis Hermopolis . Facula 20° Khepri Gushkin 20° . Ea . Heliopolis . Geinos Nidaba Nanshe . Facula Memphis Catena Seima . Agreus Busiris Chrysor.. Aleyin .
    [Show full text]