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Journal articles on the topic 'Religious Hermetism'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Rudbøg, Tim. "Hermetiske reformationer i det 15.-16. århundrede." Religionsvidenskabeligt Tidsskrift, no. 68 (September 14, 2018): 39–50. http://dx.doi.org/10.7146/rt.v0i68.109105.

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ENGLISH ABSTRACT: This article seeks to nuance the classic narrative of the Reformation in which Martin Luther is singled out and the Reformation, directly linked to Luther, is equally portrayed as a very specific singular event. Based on a perspective of pluralism this article shows that several reformative attempts inspired by Hermetism and the notion of a prisca theologia had already begun prior to Luther and was subsequently continued in connection with the Counter-Reformation and in other circles. Persons such as Marsilio Ficino and Pico della Mirandola and later heirs of Hermetism, are for example only very rarely mentioned directly in connection with the ongoing reformations of the Church. The reason why these persons are overlooked might be rooted in the concept of the Reformation itself and the Christian antipathy for the foreign pagan traditions by which these very persons sought to reform the Church. DANSK RESUME: Denne artikel forsøger at nuancere den klassiske fortælling om Reformationen, hvor alene Martin Luther bliver fremhævet, og hvor Reformationen direkte forbundet med Luther ligeledes er afbilledet som en meget specifik og enkeltstående begivenhed. Baseret på et pluralistisk perspektiv viser artiklen, at flere forsøg på reformation af den kristne kirke, inspireret af hermetisme- og prisca theologia-tanken, allerede var begyndt før Luther og fortsatte efterfølgende i forbindelse med modreformationen og i andre kredse. Personer som Marsilio Ficino og Pico della Mirandola samt senere hermetiske arvetagere bliver fx kun meget sjældent nævnt i direkte forbindelse med de fortsatte reformationer af kirken. Grunden, til at disse personer traditionelt bliver overset, er måske rodfæstet i selve reformationsbegrebet og den kristne antipati mod de fremmede hedenske traditioner, som netop disse personer forsøgte at reformere kirken med.

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2

Voss, Karen-Claire, and Antoine Faivre. "Western Esotericism and the Science of Religions." Numen 42, no. 1 (1995): 48–77. http://dx.doi.org/10.1163/1568527952598756.

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AbstractThe term “esotericism” refers here to the modern esoteric currents in the West (15th to 20th centuries), i.e. to a diverse group of works, authors, trends, which possess an “air de famille” and which must be studied as a part of the history of religions because of the specific form it has acquired in the West from the Renaissance on. This field is comprised of currents like: alchemy (its philosophical and/or “spiritual” aspects); the philosophia occulta; Christian Kabbalah; Paracelsianism and the Naturphilosophie in its wake; theosophy (Jacob Boehme and his followers, up to and including the Theosophical Society); Rosicrucianism of the 17th century and the subsequent similarly-oriented initiatic societies; and hermetism, i.e. the reception of the Greek Hermetica in modern times.

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3

Wouter J. Hanegraaff. "Better than Magic: Cornelius Agrippa and Lazzarellian Hermetism." Magic, Ritual, and Witchcraft 4, no. 1 (2009): 1–25. http://dx.doi.org/10.1353/mrw.0.0128.

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4

Wilson, R. McL. "Review: From Poimandres to Jacob Bohme. Gnosis, Hermetism and the Christian Tradition." Journal of Theological Studies 53, no. 1 (April 1, 2002): 323–25. http://dx.doi.org/10.1093/jts/53.1.323.

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5

Hanegraaff, Wouter J. "Alan Moore’s Promethea: Countercultural Gnosis and the End of the World." Gnosis 1, no. 1-2 (July 11, 2016): 234–58. http://dx.doi.org/10.1163/2451859x-12340013.

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Alan Moore’s Promethea (1999 to 2005) is among the most explicitly “gnostic,” “esoteric,” and “occultist” comics strips ever published. Hailed as a virtuoso performance in the art of comics writing, its intellectual content and the nature of its spiritual message have been neglected by scholars. While the attainment of gnosis is clearly central to Moore’s message, the underlying metaphysics is more congenial to the panentheist perspective of ancient Hermetism than to Gnosticism in its classic typological sense defined by dualism and anti-cosmic pessimism. Most importantly, Promethea is among the most explicit and intellectually sophisticated manifestoes of a significant new religious trend in contemporary popular culture. Its basic assumption is that there is ultimately no difference between imagination and reality, so that the question of whether gods, demons, or other spiritual entities are “real” or just “imaginary” becomes pointless. As a result, the factor of religious belief becomes largely irrelevant, and its place is taken by the factors of personal experience and meaningful practice.

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6

JOOSSE, N. PETER. "AN EXAMPLE OF MEDIEVAL ARABIC PSEUDO-HERMETISM: THE TALE OF SALĀMAN AND ABSĀL." Journal of Semitic Studies XXXVIII, no. 2 (1993): 279–93. http://dx.doi.org/10.1093/jss/xxxviii.2.279.

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7

Vinokurov, V. V. "Prototype Hermetic Teachings: Hermes Trismegistus and Three Hermes." Concept: philosophy, religion, culture 5, no. 1 (April 1, 2021): 60–72. http://dx.doi.org/10.24833/2541-8831-2021-1-17-60-72.

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The paper treats the topic of hermeticism — an esoteric tradition of teachings — with the view to its origins and varying interpretations. In setting research objectives, the text aims at identifying the common structural foundations of myths and ideas of the hermetic genesis and to establish the main vectors of the formation and transformation of esoteric teachings presented in the spiritual domain and reflected in the material culture of Western Europe from the 4th century BC to the present. For the needs of such a comparative study that embraces philosophical, religious and historical phenomena of culture, the following methods are used. As it is mostly the texts that are analyzed, the methodological framework consists of the interpretation of texts and artifacts – all along the line of presentation of historical sequences, of their recursion, of structural and functional aspects. The sources included not only texts, mathematical operations and chemical formulas of previously known alchemic artifacts are also introduced into the comprehensive analysis. The examination of cultural phenomena leads to the systematization of religious origins, historical and philosophical traditions and scientific achievements that underlie the formation of hermeticism. This structuralisation is possible due to the tools for the analysis of the hermetic body developed in this text. The mapping of the historical development of hermeticism is proposed in a three-level paradigm model based on the image of the Thrice-Great Hermes. It is concluded that the basis of the image of Hermes is the invariant of the historical three-level model of cognition of esoteric teachings, for descriptions of which the terms of ABC — paradigm are introduced. Each of the Hermea has own disciplinary paradigm. The first level of Hermes I, the author of cosmogonic visions, A — paradigm, is represented by inner visions (revelations of the cosmic mind or daimonic visions), thus forming the cultural level of mythology, theology. The level of Hermes II, the founder of writing and counting, lies in the realm of concepts of visions ‒ e.g. the Platonic philosophy, geometry, mathematics (B — paradigm). The third level (C — paradigm) is represented by texts and alchemical artifacts (Alexandrian crystal) of Hermes III, the founder of the art of healing and chemistry, that further embodied in empirical sciences, chemistry and astronomy, as well as ancient technological knowledge of the production of metals, glass and dyes. In general, all hermetic disciplines and practices emerge on the basis of this three-level paradigm.

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8

Hanegraaff, Wouter. "Altered States of Knowledge: The Attainment of Gnōsis in the Hermetica." International Journal of the Platonic Tradition 2, no. 2 (2008): 128–63. http://dx.doi.org/10.1163/187254708x335728.

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AbstractResearch into the so-called “philosophical” Hermetica has long been dominated by the foundational scholarship of André-Jean Festugière, who strongly emphasized their Greek and philosophical elements. Since the late 1970s, this perspective has given way to a new and more complex one, due to the work of another French scholar, Jean-Pierre Mahé, who could profit from the discovery of new textual sources, and called much more attention to the Egyptian and religious dimensions of the hermetic writings. This article addresses the question of how, on these foundations, we should evaluate and understand the frequent hermetic references to profound but wholly ineffable revelatory and salvational insights received during “ecstatic” states. Festugière dismissed them as “literary fictions”, whereas Mahé took them much more seriously as possibly reflecting ritual practices that took place in hermetic communities. Based upon close reading of three central texts (CH I, CH XIII, NH VI6), and challenging existing translations and interpretations, this article argues that the authors of the hermetic corpus assumed a sequential hierarchy of “levels of knowledge”, in which the highest and most profound knowledge (gnōsis) is attained only during ecstatic or “altered” states of consciousness that transcend rationality. While the hermetic teachings have often been described as unsystematic, inconsistent, incoherent or confused, in fact they are grounded in a precise and carefully formulated doctrine of how the hermetic initiate may move from the domain of mere rational discourse to the attainment of several “trans-rational” stages of direct experiential knowledge, and thereby from the limited and temporal domain of material reality to the unlimited and eternal one of Mind.

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9

Soranzo, Matteo. "A New Look at Spirituality." Journal of Religion in Europe 8, no. 2 (October 13, 2015): 185–209. http://dx.doi.org/10.1163/18748929-00802003.

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The article examines the theme of spiritual transformation in three poets (Lazzarelli, Augurelli, Mantuanus) writing in the context of hermeticism, alchemy and monastic spirituality. Building on current scholarship on Western Esotericism and religious pluralism, the article argues that: 1) whether it occurs in hermetic, alchemical, or hagiographical contexts, spiritual transformation is characterized by recurring linguistic features and motifs consistent with Antoine Faivre’s definition of esotericism; 2) the presence of spiritual transformation and its corresponding language outside of proper esoteric contexts, suggests approaching this theme as a discursive strategy, whose features correspond to von Stuckrad’s definition of ‘language of experiential knowledge’. In a dialogue with Michel Foucault and Pierre Hadot, the article suggests taking this phenomenon as part of the Renaissance rediscovery of philosophy as a way of life, and an instance of a broader notion of spirituality.

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10

Kindziuk, Milena. "Problemy użycia języka religijnego we współczesnych mediach." Roczniki Nauk Społecznych 12(48), no. 2 (2021): 67–83. http://dx.doi.org/10.18290/rns20482-4.

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In discussions about religious discourse in the media, the tension or discrepancy between the communicative secular and secularized language of contemporary media and the more hermetic and traditional language describing situations related to religious experience, i.e. the sacred is emphasized. This article is an attempt to answer the question of what the religious language of the media should be. The research problem is: is it to be adapted to the contemporary Polish language, taking into account the commonplace, or more archaic, theological, referring to biblical and cultural codes? When discussing the ways of transmitting religious content in the media, two elements should be taken into account: 1) religious language has always been and is the language of communication (proclamation), focused on lively contact with the recipient and caring for communication; to some extent always adapted to the recipient; contemporary media, which are rapidly developing themselves, speed up this adaptation process, but this process is part of the nature of the language; 2) the creators or the first teachers of great religions (excluding small esoteric religions) used spoken language, close to colloquial language, understandable, adapted to the audience (their teaching or revelation was written later); they, too, are a model of inculturation that religious language continues to undergo, without giving up their specificity and sacredness. It should be mentioned that the research questions posed in this article concern only the religious language of media messages, not the language of official religious communication. This article uses the research method based on a critical analysis of the scientific discourse on religious language in the media studies literature from 1998-2020, combined with the presentation of own proposals in this area.

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11

Rochette, Bruno. "Le prologue du livre de Ben Sirach le Sage et la traduction des écrits sacrés." Babel. Revue internationale de la traduction / International Journal of Translation 44, no. 2 (January 1, 1998): 139–49. http://dx.doi.org/10.1075/babel.44.2.05roc.

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Abstract Examining the prologue to the Greek Ben Sirach, this article tries to describe how the Greek translators of religious texts perceive the difficulties and the limits of their task. Conscious of the changes resulting from the passage of one language to another, they conceive their work as inspired by God. Therefore the work translated does not appear as a simple translation mechanically done, but as a new text reflecting the conception of the inspired translator whose faith is the warrant for the quality and accuracy of the translation. Two other comments on translation are taken into account : Corpus Hermeticum XVI and the Letter of Pseudo-Aristeas on the translation of the Septuagint. The examination of these texts leads to the conclusion that ancient translators of religious writings strove to show the vision of truth as they saw it in the original text to the new audience using another language. This conception of translating will be followed by Latin translators adopting, like Hieronymus, the principle of literality for the translation of the Bible, since in the Holy Scripture even the word order is mystery, as the Father says. A comparison with the modern theory and practice of translation of religious texts is also instructive for the modern translator. It can incite him to be careful of the likelihood of changing the sense of the original he is translating. Résumé En examinant le prologue de la version grecque du livre de Ben Sirach le Sage, cet article décrit comment les traducteurs grecs de textes religieux perçoivent les difficultés et les limites de leur tâche. Conscients des changements consécutifs au passage d'une langue à l'autre, ils conçoivent leur travail comme inspiré par Dieu. Par conséquent, l'oeuvre traduite n'apparaît pas comme une simple traduction, réalisée mécaniquement, mais comme un nouveau texte reflétant la conception du traducteur inspiré. Sa foi est le garant de la qualité et de l'exactitude de la traduction. Deux autres commentaires sur la traduction sont pris en compte : Corpus Hermeticum XVI et la Lettre du Pseudo-Aristée sur la Septante. L'examen de ces textes conduit à la conclusion que les traducteurs anciencs de textes religieux se sont efforcés de montrer à un public nouveau parlant une autre langue la vision de la vérité telle qu'ils la perçoivent dans le texte original. Cette manière de concevoir la traduction sera suivie par les traducteurs latins qui adoptent, comme Jérôme, le principe de littéralité pour la traduction de la Bible, car, dans l'Écriture Sainte, meme l'ordre des mots est mystère, comme le dit le Père. Une comparaison avec la théorie et la pratique moderne de la traduction de textes sacrés peut aussi etre instructive pour le traducteur d'aujourd'hui. Elle devrait l'inciter à etre attentif à la probabilité de changer le sens de l'original qu'il traduit.

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12

GUTSCHMIDT, RICO. "The late Heidegger and a post-theistic understanding of religion." Religious Studies 56, no. 2 (May 7, 2018): 152–68. http://dx.doi.org/10.1017/s0034412518000276.

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AbstractThis article explores Heidegger's later philosophy with regard to the problem of a philosophical interpretation of religious language. In what follows, I will draw upon the work of Wittgenstein and refer to the cosmological argument to read Heidegger in terms of a post-theistic understanding of religious language that avoids the shortcomings of both theistic realism and non-cognitivism. At the same time, I am proposing a new interpretation of Heidegger's later philosophy against this background. I will show that, in spite of its hermeticism, Heidegger's later philosophy has a specific relevance to philosophy of religion that still needs to be explored.

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13

Ellwood, Robert. "Gnosis and Hermeticism: From Antiquity to Modern Times." Nova Religio 2, no. 2 (April 1, 1999): 311–12. http://dx.doi.org/10.1525/nr.1999.2.2.311.

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14

Thibault, Helene. "“Are You Married?”: Gender and Faith in Political Ethnographic Research." Journal of Contemporary Ethnography 50, no. 3 (January 27, 2021): 395–416. http://dx.doi.org/10.1177/0891241620986852.

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In this article, I look at how political ethnography can contribute to the study of religious dynamics within conservative religious communities. Based on fieldwork conducted in Tajikistan within conservative Muslim circles, I take a reflexive stance by arguing that my informants used my status as a single foreign woman to steer interactions toward those of my religious conversion and need for marriage. Their repeated efforts and our interactions exposed the depth of their religious beliefs and its precedence over other identity markers such as ethnicity and language. This close access also allowed me to witness the exclusion and distrust that conservative Muslims face from the rest of the society as well as state authorities. Ultimately, I argue that political ethnography enables the production of a more nuanced portrait of conservative Muslims communities, which are often represented as hermetic and hostile. Political ethnography can be particularly useful to investigate sensitive issues such as religious identities and their complex relations to structures of power.

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15

Gutschmidt, Rico. "The Late Heidegger and a Post-Theistic Understanding of Religion." Heidegger Circle Proceedings 50 (2016): 182–93. http://dx.doi.org/10.5840/heideggercircle20165015.

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The relation of Heideggerʼs philosophy to theology is a problem that remains of current interest, particularly because Heideggerʼs later philosophy offers some hints towards an interpretation of religious language between theism and non-cognitivism. According to this post-theistic reading, the talk about god neither refers to an existent being, nor simply expresses religious feelings. Instead, religious language can be interpreted as describing in its own way the groundlessness of the world. This paper discusses Heideggerʼs later philosophy against this background. In what follows, I will draw upon the work of Wittgenstein and refer to the cosmological argument to read Heidegger in terms of a post-theistic account of religion. This not only contributes to a philosophical understanding of religious language, but also yields a new interpretation of Heideggerʼs later philosophy, which, in spite of its hermeticism, has a specific relevance to the philosophy of religion that still needs to be explored.

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16

Coudert, Allison P. "Frances Yates and the Hermetic Tradition." Aries 12, no. 1 (2012): 165–69. http://dx.doi.org/10.1163/147783512x614885.

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17

Bennett, Brian. "Hermetic Histories: Divine Providence and Conspiracy Theory." Numen 54, no. 2 (2007): 174–209. http://dx.doi.org/10.1163/156852707x185005.

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AbstractIn the ancient world, the writing of history was closely connected with divination. In this essay I argue that two types of historiography, the providential and the conspiratorial, have a distinct divinatory dimension. Divination purports to uncover occult influences behind the gritty flux of human affairs. Providentialism looks for the "hand of God" in historical events both great and small. Conspiracism is concerned not with the "hand of God" but the "hidden hand." Providentialism and conspiracism are hermetic histories. Like divination they concern themselves with tracking and interpreting signs. History is deciphered via sacred/secret texts, such as the Bible or The Protocols of the Elders of Zion. In this mode historiography is akin to cryptography. Providentialism and conspiracism are hermetic also in the sense that they present "airtight," all-encompassing explanations of past events. They are totalizing histories. The purpose of this essay is to highlight connections between the discourses of divination, divine providence, and conspiracy theory. By way of illustration, I discuss the Primary Chronicle of Kievan Rus' and two articles written in the post-Soviet period by the late Metropolitan Ioann. The approach taken in this essay foreshortens textual detail and historical depth in favor of a kind of Wittgensteinian perspicuous presentation. Hence the value of formal links: the vaulting phrases of providentialism resound in the Primary Chronicle, yet the text seems grounded in the Lebenswelt of divination; in the articles of Ioann, providentialism passes into conspiracism, demonstrating a link between the two hermetic discourses.

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18

Chlup, Radek. "The Ritualization of Language in the Hermetica." Aries 7, no. 2 (2007): 133–59. http://dx.doi.org/10.1163/157005907x202336.

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19

Paoli, Michel. "Un abrégé de la pensée de Leon Battista Alberti en langue vernaculaire: les Sentenze pitagoriche." Renaissance and Reformation 38, no. 1 (January 1, 2002): 41–60. http://dx.doi.org/10.33137/rr.v38i1.8748.

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The purpose of this article is to analyze a short, little-known—yet notably rich—work of Leon Battista Alberti, in order, first, to grasp its relations to its classical model, the pseudo-Pythagorean Golden Verses, as well as to the rest of Alberti’s writing, and then to determine its nature. The author is thereby led to refute the theory that this is a treatise of esoteric hermeticism or a sort of prayer which might offer information about the religious beliefs of Alberti. An edition of the text and a translation into French are appended.

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20

Graf, Susan Johnston. "Heterodox Religions in Ireland: Theosophy, the Hermetic Society, and the Castle of Heroes." Irish Studies Review 11, no. 1 (April 2003): 51–59. http://dx.doi.org/10.1080/0967088032000057816.

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21

Boucher, Geoff M., and Charlotte Devonport-Ralph. "Philip Pullman and Spiritual Quest." Literature 2, no. 1 (February 8, 2022): 26–39. http://dx.doi.org/10.3390/literature2010002.

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The polarized initial reception of Philip Pullman as a “new atheist” has gradually yielded to more nuanced scholarly positionings of his work as inspired by a heterodox, even “heretical,” Christianity. But in his new series, Pullman responds decisively to both “new atheist” and “heterodox Christian” interpretations, while widening the scope of his critical representations beyond Christian—indeed, beyond Abrahamic—religion. What emerges in the completed books of the incomplete new series, The Book of Dust, is a “secret commonwealth” of supernatural beings inhabiting multiple universes. These are all manifestations of Dust, the spiritual sentience of matter itself, which provides the basis for mystical visions and shamanistic beliefs, as well as religious orthodoxies. Rejecting the latter for the former, the second book in particular, The Secret Commonwealth, suggests an endorsement of spiritual quest. To motivate acceptance of this interpretation, we begin by reviewing the critical reception of His Dark Materials, especially in relation to its theological implications. After that, we turn to the representation of reductionist positions in The Book of Dust, especially the authors presented in The Secret Commonwealth, Gottfried Brande and Simon Talbot. Then, we investigate the representation of the Abrahamic religions in that work, intrigued less by the obvious parallels between Pullman’s imaginary religions and Christianity and Islam, than by his positive representation of mysticism. Finally, we examine his representations of shamanism and animism, soul belief and hermetic doctrines, and his allusions to Zoroastrianism, before summing up. Pullman is an a-theist in the sense of being without a god, not in the post-Enlightenment sense of a rejection of the supernatural/spiritual. His imaginary universe celebrates spiritual quest and ontological multiplicity, against all forms of speculative closure.

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Stengel, Friedemann. "Reformation, Renaissance and Hermeticism: Contexts and Interfaces of the Early Reformation Movement." Reformation & Renaissance Review 20, no. 2 (March 20, 2018): 103–33. http://dx.doi.org/10.1080/14622459.2018.1450132.

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23

Fabrizio Lelli. "Hermes Among the Jews: Hermetica as Hebraica from Antiquit." Magic, Ritual, and Witchcraft 2, no. 2 (2008): 111–35. http://dx.doi.org/10.1353/mrw.0.0006.

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Södergård, J. "Decoding the Hermetic Discourse in Salomon Trismosin's Splendor Solis - A Semiotic Study of Three Ways of Reading." Scripta Instituti Donneriani Aboensis 16 (January 1, 1996): 313–44. http://dx.doi.org/10.30674/scripta.67236.

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Alchemy and the Hermetic Art are terms that denote a most interesting transitional space, circumscribing an opaque region of human cultural history, shared between matter and psyche, between phantasmagoric reveries and practical experiments, between sincere natural theology and conscious fraud. This is an area of human experience that has been notoriously difficult to define and understand, and which has triggered off contradictory interpretations that are, in their own, of semiotic interest. It has been said that a text — in our case Splendor Solis, and the Hermetic–alchemical texts at large — is a picnic, a Dutch party, in which the author provides the words and the reader, especially a reader with too much or too little erudition, comes up with the meaning of the words. In this article, the author tries to give an overview of the general interpretations of alchemy that have been put forward, and apply Umberto Eco's intentional approach to these interpretations, viz. consider them as various sorts of intentions. The author uses a pseudonymous alchemical tractate from the sixteenth century, Salomon Trismosin's treatise Splendor Solis as an opportunity to picture and evaluate the three main decodings of alchemy that have been attempted; a chemical, a religious—soteriological and a psychological. The author also explores the intertextual web in the Hermetic discourse, and see if its mapping can generate usable knowledge about what has, since the Middle Ages, been called alchemy: a term acknowledging the taking up of a science or art which had been cultivated by Muslim and Nestorian scholars, but with its fountain head in Late Antiquity.

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Vučetić, Marko. "Konvergentnost vjere i razuma u svjetlu heteroafirmativnosti enciklike Fides et ratio." Obnovljeni život 72., no. 4. (January 22, 2018): 459–71. http://dx.doi.org/10.31337/oz.72.4.3.

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U članku se propituje filozofijski aspekt izgradnje kršćanskog humanizma sadržanog u enciklici Fides et ratio. Analizom odnosa autonomije filozofije i teologije izgrađuje se platforma da se sinteza vjere i razuma ne gleda u svjetlu hermetizma, nego sukladno zakonitosti autentičnosti. Autentična filozofija ne može postati teologijom, baš kao što ni autentična teologija ne može postati filozofijom. Načelom heteroafirmativnosti ostvaruje se sinteza vjere i razuma na način da se istina oslobodi formalističkog i od čovjeka otuđenog oblika stvarnosti. Egzistencijalno je relevantna istina ona koja ne isključuje, koja ima snažne integrativne mehanizme te tako pridonosi osmišljavanju ljudskog života.

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26

Moreschini, Claudio. "François Foix-Candale's Commentary to the Corpus Hermeticum: Historical and Philological Annotations Il commento al Corpus Hermeticum di François Foix-Candale: annotazioni storiche e filologiche e filologiche." Aries 9, no. 1 (2009): 37–58. http://dx.doi.org/10.1163/156798908x379666.

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27

DeConick, April D. "The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern Times - By Florian Ebeling." Religious Studies Review 34, no. 4 (December 2008): 304–5. http://dx.doi.org/10.1111/j.1748-0922.2008.00324_49.x.

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28

Graf, Fritz. "Creation in the Poimandres and in Other Creation Stories." Archiv für Religionsgeschichte 21-22, no. 1 (December 2, 2020): 411–21. http://dx.doi.org/10.1515/arege-2020-0021.

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AbstractMy paper develops from the observation that the cosmogonies in Ovid’s Metamorphoses and the Hermetic Poimandres are related to each other. After an analysis of Ovid’s text as an example of a diakrisis cosmogony in which the world is created by the sorting out of its originally confused elements, I give a short overview of the history of this type of cosmogony before Ovid. I then analyze the respective cosmogony in the Poimandres as another example of the same typology. A look at the use of diakrisis cosmogonies in late antiquity, including in the first ‘Moral Poem’ of Gregory of Nazianzus, closes the paper and demonstrates the attraction of this cosmogonical model in the Imperial epoch.

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Illanes, J. L. "Salvio TURRO, Descartes. Del hermetismo a la nueva ciencia, prólogo de Emilio Lledó, Anthropos, Barcelona 1985, 451 pp., 13 x 20." Scripta Theologica 18, no. 1 (March 6, 2018): 365. http://dx.doi.org/10.15581/006.18.20157.

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Tommasi Moreschini, Chiara. "The Poimandres Group in Corpus Hermeticum: Myth, Mysticism and Gnosis in Late Antiquity." Aries 9, no. 1 (2009): 114–16. http://dx.doi.org/10.1163/156798908x379710.

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Hanegraaff, Wouter. "The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern Times by Florian Ebeling." Numen 55, no. 5 (2008): 614–19. http://dx.doi.org/10.1163/156852708x338112.

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Gatti, Hilary. "FRANCES YATES'S HERMETIC RENAISSANCE IN THE DOCUMENTS HELD IN THE WARBURG INSTITUTE ARCHIVE." Aries 2, no. 2 (2002): 193–210. http://dx.doi.org/10.1163/157005902760255033.

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Bregman, Jay. "Synesius of Cyrene and the American “Synesii”." NUMEN 63, no. 2-3 (March 9, 2016): 299–323. http://dx.doi.org/10.1163/15685276-12341424.

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This article explores the Hellenic/Christian synthesis of bishop Synesius and its later influence, especially on nineteenth-century America. Synesius accepted a bishopric despite Neoplatonic reservations concerning Christian doctrine: the uncreated soul pre-exists; the uncreated cosmos is eternal; and the “resurrection” an ineffable mystery, beyond the vulgar. Whether or not born a Christian, his study under Hypatia brought about a conversion to “pagan” Neoplatonism. His attempted synthesis of Hellenism and Christianity was unique, unlike that of any other late antique Christian Platonist. Later, Renaissance thinkers scanned a new religious horizon reviving Hellenic Neoplatonism, Hermetic thought, Pythagoreanism, etc., included in a “primordial revelation,” contemporaneous with the Mosaic revelation and thereby in harmony with Christianity. In Romantic-era England, Thomas Taylor revived Hellenic Neoplatonism as the “true” religion, in the spirit of the anti-Christian theurgic Neoplatonist Roman emperor, Julian. Taylor had a significant influence on the American “Synesii,” Transcendentalists and Neoplatonists, e.g., on Bronson Alcott’s Platonic/Pythagorean lifestyle. Reading Taylor’s translations, Ralph Waldo Emerson spoke of the “Trismegisti” whose Neoplatonic religion predated and superseded “parvenu” Christianity. Later Transcendentalists continued the work of Taylor, sympathizing with late antique “pagan” Neoplatonism, but, in the spirit of Synesius, synthesizing it with Christianity and with other religions. They sought a non-sectarian, universal “cosmic theism,” notably through Thomas M. Johnson’s journal, The Platonist, which included translations of Synesius and other Neoplatonists. One of its contributors, Alexander Wilder, also influenced Theosophy on its Neoplatonic side. More recent Anglophone “Synesii” include Hilary Armstrong, who was a major presence in Neoplatonic scholarship, both in the uk and North America. He argued for a return to Hellenic inclusive monotheism, in which a Christian Platonist, like himself, could also venerate Hindu or Isis’ holy images as being true reflections of the divine.

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George, Jibu Mathew. "Art à la the Occult: The Literary Esotericism of James Joyce’s Ulysses." Interdisciplinary Literary Studies 23, no. 4 (September 1, 2021): 573–96. http://dx.doi.org/10.5325/intelitestud.23.4.0573.

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Abstract Widely considered a hermetic text of avant-garde modernism for its inaccessibility to the “common reader,” James Joyce’s magnum opus Ulysses is literally esoteric with allusions to Kabbalistic concepts, terms of Hindu cosmology, Trinitarian heresies, and Continental mystics; quasi-ironic references to Dublin Theosophists; the protagonist Leopold Bloom’s Freemasonry; and structural use of Platonic/Aristotelian metaphysics. However, the esotericism of Ulysses is not confined to the text’s cavalier allusiveness. Nor is the religious origin of Joyce’s art merely part of the personal mythology of the author, a relapsed Catholic, whose Eucharistic aesthetic endeavors to “transmut[e] the daily bread of experience into the radiant body of everliving life.” This article argues that esotericism is a fundamental principle underlying the composition of Ulysses, its envisaged relationship with the “implied reader,” and its larger socio-cultural ramifications. It explores the literary esotericism of Ulysses as analogous to religious esotericism with reference to: the idea of the book as cosmos with the chaotic “word” as its prima materia; its archetypal/symbolic consciousness; the idea of infinity as a hermeneutic principle; manifestation of the ideas of initiation and secrecy as hermeneutic challenges; the self-imposed antithetical character of avant-garde modernism vis-à-vis the mainstream; and the possibility of deciphering a Joycean “vision.”

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Putna, Martin C. "The Spirituality of Václav Havel in Its Czech and American Contexts." East European Politics and Societies: and Cultures 24, no. 3 (May 17, 2010): 353–78. http://dx.doi.org/10.1177/0888325410368560.

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The religious thought of Václav Havel is examined in the context of Czech and American intellectual and spiritual traditions. The line begins with the worldview canonized by T. G. Masaryk. Masaryk drew inspiration from the American tradition of religious thought, rooted in the Enlightenment deistic interpretation of Christianity, embodied in Unitarianism. It was this line of thought that was passed down to Václav Havel by his father V. M. Havel. Masaryk’s “Unitarian” style of thinking about religion was developed by Havel in his Letters to Olga. During the 1970s, this influence merges with another intellectual stream, the “Kampademia” group. This line of thought combines Patočka’s tradition of phenomenology with new philosophical approaches to Catholicism and stimulated by the American “New Science”. According to Masaryk’s “enlightened” and “Unitarian” tradition, old religion, expressed with the aid of rituals, was to be surpassed and replaced by a “scientific” and “progressive” religion. For the tradition of Kampademia, on the other hand, it is this old religion, with its myths and rituals, that should be revived. Thus, Havel takes seriously the basis of all ancient spiritual traditions—Christian, Jewish, “heathen,” hermetic. It is in this public and symbolic appeal to “old” religious traditions before the eyes of a secular Czech society, this readiness to learn from the experiences of other traditions, and the declared humility to not attempt a synthesis of these traditions (as according to “classic” New Age) that Havel’s primary contribution to the spiritual thought of the present can be found.

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Faivre, Antoine. "The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern TimesBy Florian Ebeling Translated by, David Lorton. Ithaca, NY, and London: Cornell University Press, 2007. Pp. xiii+158, illustrations. $29.95. Translation ofDas Geheimnis des Hermes Trismegistos: Geschichte des Hermetismus von der Antike bis zur Neuzeit. Munich: C. H. Beck, 2005." History of Religions 49, no. 1 (August 2009): 92–97. http://dx.doi.org/10.1086/605904.

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Dufault, Olivier. "Was Zosimus of Panopolis Christian?" ARYS. Antigüedad: Religiones y Sociedades, no. 20 (October 7, 2022): 135–70. http://dx.doi.org/10.20318/arys.2022.6795.

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Zosimus of Panopolis, the first identifiable author of Greek alchemy, wrote in late-3rd or 4th-century CE Egypt. For over a century, scholars have pictured him in turn as Christian or as pagan. A reconsideration of Zosimus’ On the Letter Omega and the treatise known as the Final Count or Final Abstinence (teleutaia apochē) and the First Lesson on Excellence demonstrates that he saw Jesus as a savior, that his citations of the Hermetica are not in contradiction with basic Christian notions and that believed that the gods of Egypt were evil divine beings. His Christology and anthropology shares characteristics with “Classic Gnostic” theology and other early Christian notions. Also characteristic of the soteriologies presented in some heresiological reports, Zosimus described Jesus as teaching humans to “cut off” their body. This last observation, which is dependent on recognizing Zosimus as a Christian, shed light on the symbolism of the First Lesson on Excellence.

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Schmitt, Angelika. "The Hermetic Symbolism of Andrei Bely’s History of the Becoming of the Self-Conscious Soul." Aries 19, no. 2 (September 16, 2019): 231–47. http://dx.doi.org/10.1163/15700593-01902011.

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Abstract This article addresses some of the main theses of the dissertation on Andrei Bely’s opus magnum, The History of the Becoming of the Self-Conscious Soul. Bely’s work on philosophy of culture will be discussed in contrast to Rudolf Steiner and on the basis of a drawing illustrating its content. Convergences and differences concerning the crucial concept of the self-conscious soul with regard to Bely and Steiner are pointed out as well as some peculiarities of Bely’s historiosophical approach. The third part demonstrates the cognitive principles of the self-conscious soul, which for Bely are connected to its development during modern times. They also provide the means for the formation of the poetical structure of Bely’s text. A fourth part provides some examples of the metaphorical level of the text and shows the implications of Bely’s interpretation of the ‘spiral of history’. The last part discusses the definition of Bely’s method as “hermetic symbolism”.

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Laurant, Jean-Pierre. "VAN DEN BROEK (Roelof), HANEGRAAFF (Wouter), eds., Gnosis and Hermeticism, from Antiquity to Modern Times." Archives de sciences sociales des religions, no. 112 (December 31, 2000): 172. http://dx.doi.org/10.4000/assr.20477.

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Hereward Tilton. "The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern Times (review)." Magic, Ritual, and Witchcraft 4, no. 1 (2009): 107–9. http://dx.doi.org/10.1353/mrw.0.0136.

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Kalir, Barak. "To deport or to ‘adopt’? The Israeli dilemma in dealing with children of non-Jewish undocumented migrants." Ethnography 21, no. 3 (July 19, 2020): 373–93. http://dx.doi.org/10.1177/1466138120939593.

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This article analyses the unprecedented decision taken by the Israeli state in 2005 to legalize the status of non-Jewish undocumented migrants’ children. In explaining how the plight of culturally assimilated non-Jewish children succeeded in penetrating the hermetic ethno-religious definition of citizenship in Israel, the article focuses on the subtle yet critical influence of kinship on modern state-making and the affective fashioning of national belonging. By insisting on treating culturally assimilated non-Jewish children as Others, Israel increasingly ran the risk of unveiling the feeble construction of the Jewish nation in terms of kinship as ‘one big family’. The Israeli media increasingly began to question the refusal of the state to recognize children who were evidently ‘Israelis in every way’. Such a development, as some Israeli politicians undoubtedly realized, could have potentially been more detrimental to the mythological foundations of the Jewish state than the ‘adoption’ of a few hundred non-Jewish children.

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Ziolkowska, Magdalena. "Anthroponymy as an element identifying national minority: the characteristics of Polish Old Believers’ names." Eesti ja soome-ugri keeleteaduse ajakiri. Journal of Estonian and Finno-Ugric Linguistics 2, no. 1 (June 17, 2011): 383–98. http://dx.doi.org/10.12697/jeful.2011.2.1.25.

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The paper focuses on Polish Old Believers’ anthroponymy as the element identifying the group. The Old Believers are one of the ethnic, religious and national minorities in Poland.They came here shortly after the schism in Russian Orthodox Church. They settled down in North-Eastern Poland in the second half of the 18th century. Their descendants live there till now. After coming to Poland, Russian immigrants were living in hermetic, homogenous communities. This protected their religion and culture from strong exterior influence. After the Second World War the community became more open to external world. Nowadays, after a number of civilizing and geopolitical transformations, the isolation practically disappeared making the Old Believers’ culture defenceless against influence of dominant Polish culture. Together with all that changes the Old Believers’ anthroponymy has been transformed. Contemporary Polish Old Believers’ anthroponymy consists of Russian and Polish (in Masuria region – Russian, Polish and German) elements, as a result of bilingualism (and multi-lingualism on Masuria).

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Alonso, Julia. "The Divine Feminine Presence in Ibn ‘Arabi and Moses de Leon." Religions 12, no. 3 (February 27, 2021): 156. http://dx.doi.org/10.3390/rel12030156.

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This paper is an investigation of the divine feminine power as depicted in the texts of Hispanic mystics from Sufi, Hebrew, and Christian traditions. This work is intended to investigate the origin and subsequent development of a transcendent reconciliation of polarity, its diverse manifestations, and the attainment of a common goal, the quintessential of the Perfect Human Being. The architect of the encounter that leads to Union is “Sophia”. She is the Secret. Only those who are able to discern Her own immeasurable dimension may contemplate the Lady who dwells in the sacred geometry of the abyss. Sophia is linked to the hermetic Word, She is allusive, clandestine, poetic, and pregnant with symbols, gnostic resonances, and musical murmurs that conduct the “traveler” through dwellings and stations towards an ancient Sophianic knowledge that leads to the “germinal vesicle”, the “inner wine cellar”, to the Initium, to the Motherland. She is the Mater filius sapientae, who through an alchemical transmutation becomes a song to the absent Sophia whose Presence can only be intuited. Present throughout the Creation, Sophia is the axis around which the poetics of the Taryuman al-ashwaq rotates and the kabbalistic Tree of Life is structured.

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Richter, Cornelia. "Discussing Truth, Modes of Deception and the Illusion of the Obvious." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 8, no. 1 (July 7, 2022): 1–5. http://dx.doi.org/10.30965/23642807-bja10043.

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Abstract The introduction of the editor explains research context and research objectives of the topic, highlights the most important insights and demonstrates relations among the contributions collected in the volume. The papers, written by young and senior researchers, on the one hand, discuss aspects of truth and various modes of deception like insincerity, whitewashing, or bullshit, all of which set forth destructing forces and eroding democratic processes. On the other hand, the papers address phenomena of dissolving and eroding the reliability of collective efforts to maintain truth and sanctions on deception, especially when they are linked to dangerous reductionist movements and hermetic subgroups which systematically prevent the efforts of peacebuilding measures and make anti-democratic movements settle to an extent that endangers cohesion and collective identity within Europe.

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Forsberg Jr., Clyde. "Esotericism and the “Coded Word” in Mormonism." International Journal for the Study of New Religions 2, no. 1 (August 14, 2011): 29–54. http://dx.doi.org/10.1558/ijsnr.v2i1.29.

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In the history of American popular religion, the Latter-day Saints, or Mormons, have undergone a series of paradigmatic shifts in order to join the Christian mainstream, abandoning such controversial core doctrines and institutions as polygamy and the political kingdom of God. Mormon historians have played an important role in this metamorphosis, employing a version (if not perversion) of the Church-Sect Dichotomy to change the past in order to control the future, arguing, in effect, that founder Joseph Smith Jr’s erstwhile magical beliefs and practices gave way to a more “mature” and bible-based self-understanding which is then said to best describe the religion that he founded in 1830. However, an “esoteric approach” as Faivre and Hanegraaff understand the term has much to offer the study of Mormonism as an old, new religion and the basis for a more even methodological playing field and new interpretation of Mormonism as equally magical (Masonic) and biblical (Evangelical) despite appearances. This article will focus on early Mormonism’s fascination with and employment of ciphers, or “the coded word,” essential to such foundation texts as the Book of Mormon and “Book of Abraham,” as well as the somewhat contradictory, albeit colonial understanding of African character and destiny in these two hermetic works of divine inspiration and social commentary in the Latter-day Saint canonical tradition.

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Brian P. Copenhaver. "A Grand End for a Grand Narrative: Lodovico Lazzarelli, Giovanni Mercurio da Correggio and Renaissance Hermetica." Magic, Ritual, and Witchcraft 4, no. 2 (2009): 207–23. http://dx.doi.org/10.1353/mrw.0.0153.

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Bogdan, Henrik. "Deus est Homo." Aries 21, no. 1 (December 14, 2020): 13–42. http://dx.doi.org/10.1163/15700593-02101006.

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Abstract Despite the centrality of the concept of God in Christian theology and Western philosophy for over two millennia, little attention has been given the concept of God in twentieth-century occultism in general, and in the writings of Aleister Crowley (1875–1947) in particular. In this article it is argued that Crowley’s multifaceted and sometimes conflicting approaches to God, are dependent on five main factors: (1) his childhood experiences of Christianity in the form of the Plymouth Brethren, (2) the impact of Empirical Scepticism and Comparative Religion, (3) the emanationist concept of God that he encountered through his membership in the Hermetic Order of the Golden Dawn, (4) the revelation of The Book of the Law and the claim of being a Prophet, The Great Beast 666, of a New Age, and finally (5) solar-phallicism as expressed through the Ordo Templi Orientis. These apparently contradictory strands in Crowley’s biography and intellectual armoury are in fact interlinked, and it is by studying them together that it is possible to identify the concept of God in Crowley’s magical writings.

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Grainger, Brett Malcolm. "Vital Nature and Vital Piety: Johann Arndt and the Evangelical Vitalism of Cotton Mather." Church History 81, no. 4 (December 2012): 852–72. http://dx.doi.org/10.1017/s0009640712001928.

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Despite a surfeit of studies recognizing Cotton Mather's support for a range of alchemical and occult practices, historians have yet to integrate these occult activities with Mather's religious and scientific thought as a whole. I argue that we can bring clarity to Mather's engagement with the occult by refracting it through his reverence for Lutheran Pietist Johann Arndt, whose writings, especiallyVier bucher vom wahren Christentum (Four Books of True Christianity), offer a key to Mather's employment of hermetic materials in his major works of natural philosophy. Through analysis ofThe Christian PhilosopherandThe Angel of Bethesda,as well as Mather's private writings, I suggest that Mather's cosmology was vitalistic in ways not previously acknowledged by historians. This view of creation as dynamic, enchanted, and marked by divine signatures—evidenced most clearly in Mather's concept of thenishmath-chajim—helped Mather reconcile the new science, Puritan covenant theology, and alchemical traditions descending from Paracelsus. By positing a divine, dynamic presence in nature, Mather retained an orthodox view of God as sovereign and transcendent while intimately engaged in a process of cosmic redemption, slowly transmuting the base matter of a fallen creation into a new heaven and new earth.

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Shalev, Donna. "Muḍṭariban maǧnūnan: A Case of Phraseology and Evolving Motifs of Literary and Medical Love-Sickness in the Tale of Salāmān and Absāl." Arabica 61, no. 3-4 (April 23, 2014): 219–51. http://dx.doi.org/10.1163/15700585-12341301.

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Abstract The Tale of Salāmān and Absāl presented as a translation from Greek, attributed in the text’s opening lines to Ḥunayn b. Isḥāq, is saturated with references from a wide-ranging variety of sources with an array of religious, cultural and textual orientations; these, as well as its generic affiliations, ideological leanings, location on the spiritual-metaphysical spectrum and Vorlagen have been studied by many. In this paper, I focus on the wording and literary forms of the text, some of which have been glossed over in the rendition of Henry Corbin, by which this text is often known. My point of departure is a collocation which draws on motifs and phraseology from popular sources, the canons of poetry and poetry in prose (including belles lettres elements in the Qurʾān), as well as terminology in medical literature in Arabic and Greek traditions. Through an analysis of phrasing drawing on philological methods of Blachère, Von Grunebaum, Arazi and others, a contextualization of this Tale (which is not covered in research on “profane love theory” e.g. by Lois Giffen) may lead to a reading of this Hermetic text within a repertoire of “romantic” commonplaces and innovations of expression.

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Weeks, Andrew. "Geist=reiche Critik: Hermetik, Mystik und das Werden der Aufklärung in spiritualistischer Literatur der frühen Neuzeit, written by Kristine Hannak." Aries 16, no. 1 (January 1, 2016): 150–53. http://dx.doi.org/10.1163/15700593-01501013.

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