HermeticismFrom Wikipedia, the free encyclopedia

Hermeticism, also called Hermetism,[1][2] is a religious and philosophical tradition based primarily upon

pseudepigraphical writings attributed to Hermes Trismegistus ("Thrice Great").[3] These writings have greatlyinfluenced the Western esoteric tradition and were considered to be of great importance during both the

Renaissance[4] and the Reformation.[5] The tradition claims descent from a prisca theologia, a doctrine whichaffirms that a single, true theology exists which is present in all religions and was given by God to man in

antiquity.[6][7]

Many Christian writers, including Emerson, Lactantius, Thomas of Aquinas, Augustine, Giordano Bruno,Marsilio Ficino, Campanella and Giovanni Pico della Mirandola considered Hermes Trismegistus to be a wise

pagan prophet who foresaw the coming of Christianity.[8][9]

An account of how Hermes Trismegistus received the name "Thrice Great" is derived from the The EmeraldTablet of Hermes Trismegistus, wherein it is stated that he knew the three parts of the wisdom of the whole

universe.[10] The three parts of the wisdom are alchemy, astrology, and theurgy.

The Poimandres, from which Marsilio Ficino formed his opinion, states that "They called him Trismegistus

because he was the greatest philosopher and the greatest priest and the greatest king."[11] The Suda (10thcentury) states that "He was called Trismegistus on account of his praise of the trinity, saying there is one divine

nature in the trinity."[12]

Much of the importance of Hermeticism arises from its connection with the development of science during thetime from 1300 to 1600 A.D. The prominence that it gave to the idea of influencing or controlling nature ledmany scientists to look to magic and its allied arts (e.g., alchemy, astrology) which, it was thought, could putNature to the test by means of experiments. Consequently it was the practical aspects of Hermetic writings that

attracted the attention of scientists.[13] Isaac Newton placed great faith in the concept of an unadulterated, pure,

ancient doctrine, which he studied vigorously to aid his understanding of the physical world.[14] Many of

Newton's manuscripts—most of which are still unpublished[15]—detail his thorough study of the CorpusHermeticum, writings said to have been transmitted from ancient times, in which the secrets and techniques ofinfluencing the stars and the forces of nature were revealed.

Contents

1 Etymology2 History

2.1 Late Antiquity2.2 Renaissance

3 Philosophy3.1 Prisca theologia3.2 "As above, so below"3.3 The three parts of the wisdom of the whole universe3.4 Posthumous lives3.5 Good and evil3.6 Cosmogony

3 6 1 Al i

The caduceus, a symbol ofHermeticism.

3.6.1 Alternative account4 As a religion

4.1 Religious and philosophical texts5 Societies

5.1 Rosicrucianism5.2 Hermetic Order of the Golden Dawn5.3 Esoteric Christianity5.4 Mystical Neopaganism

6 See also7 References8 Bibliography9 External links

Etymology

The term Hermetic is from the medieval Latin hermeticus, which is derived from the name of the Greek god,Hermes. In English, it has been attested since the 17th century, as in "Hermetic writers" (e.g., Franz Bardon).

The word Hermetic was used by Dr. Everard in his English translation of The Pimander of Hermes (1650).[16]

Mary Anne Atwood mentioned the use of the word Hermetic by Dufresnoy in 1386.[17][18]

The synonymous term Hermetical is also attested in the 17th century. Sir Thomas Browne in his Religio Mediciof 1643 wrote: "Now besides these particular and divided Spirits, there may be (for ought I know) a universaland common Spirit to the whole world. It was the opinion of Plato, and is yet of the Hermeticall Philosophers."(R.M. Part 1:2)

History

Main article: Hermetica

Late Antiquity

Further information: Hellenistic religion and Decline ofHellenistic polytheism

In Late Antiquity, Hermetism[19] emerged in parallel with earlyChristianity, Gnosticism, Neoplatonism, the Chaldaean Oracles, andlate Orphic and Pythagorean literature. These doctrines were"characterized by a resistance to the dominance of either pure

rationality or doctrinal faith."[20]

The books now known as the Corpus Hermeticum were part of arenaissance of syncretistic and intellectualized pagan thought that tookplace from the 3rd to the 7th century A.D. These post-Christian Greektexts dwell upon the oneness and goodness of God, urge purification

of the soul, and defend pagan religious practices such as the veneration of images. Their predominant literaryform is the dialogue: Hermes Trismegistus instructs a perplexed disciple upon various teachings of the hiddenwisdom.

Many lost Greek texts and many surviving vulgate books contained discussions of alchemy clothed in

philosophical metaphor.[citation needed] One of these, known as The Asclepius (lost in Greek but partiallypreserved in Latin), contained a bloody prophecy of the end of Roman rule in Egypt and the resurgence of

paganism in Egypt.[citation needed]

Renaissance

Plutarch's mention of Hermes Trismegistus dates back to the 1st century A.D., and Tertullian, Iamblichus, and

Porphyry were all familiar with Hermetic writings.[21]

After some centuries out of favor (though apparently a subject of study at least in the eastern part of the Roman

Empire), Hermeticism was reintroduced to the West in 1460 when a monk, Leonardo da Pistoia,[22] broughtthe Corpus Hermeticum to the city of Pistoia to be translated by Ficino. "Leonardo da Pistoia" was actually thepseudonym of Leonardo Alberti de Candia, a nobleman of the Alberti (family) of the counts of Prato in Pistoia.De Candia was one of many agents sent out by Florence's ruler, Cosimo de' Medici, to scour Greek

monasteries for ancient writings and to either get a copy or steal the original.[23]

"Leonardo da Pistoia" searched for ancient Hermetic manuscripts throughout the regions surroundingConstantinople, Pera, and Galata. He conducted his investigations under the protection of the Byzantine podestàduring the period of the joint Byzantine and Italian podestà and before the capture of Constantinople byOttoman Turks in 1453.

In 1614, Isaac Casaubon, a Swiss philologist, analyzed the Greek Hermetic texts for linguistic style. Heconcluded that the writings attributed to Hermes Trismegistus were not the work of an ancient Egyptian priest

but in fact dated to the 2nd and 3rd centuries A.D.[24][25]

Even in light of Casaubon's linguistic discovery (and typical of many adherents of Hermetic philosophy in Europeduring the 16th and 17th centuries), Thomas Browne in his Religio Medici (1643) confidently stated: "Thesevere schools shall never laugh me out of the philosophy of Hermes, that this visible world is but a portrait ofthe invisible." (R.M. Part 1:12)

In the 19th century, Walter Scott placed the date of the Hermetic texts shortly after 200 A.D., but W. Flinders

Petrie placed their origin between 200 and 500 B.C.[26]

In 1945, Hermetic texts were found near Nag Hammadi. One of these texts had the form of a conversationbetween Hermes and Asclepius. A second text (titled On the Ogdoad and Ennead) told of the Hermeticmystery schools. It was written in the Coptic language, the latest and final form in which the Egyptian language

was written.[27]

Philosophy

In Hermeticism, the ultimate reality is referred to variously as God, the All, or the One. God in the Hermetica isunitary and transcendent, he is one and exists apart from the material cosmos. Hermetism is therefore profoundlymonotheistic, in a deistic and unitarian understanding of the term. "For it is a ridiculous thing to confess the

World to be one, one Sun, one Moon, one Divinity, and yet to have, I know not how many gods." [28]

The Magician displaying theHermetic concept of "As above,so below."

Its philosophy teaches that there is a transcendent God, or Absolute, in which we and the entire universeparticipate. It also subscribes to the idea that other beings, such as aeons, angels and elementals, exist within theuniverse.

Prisca theologia

Hermeticists believe in a prisca theologia, the doctrine that a single, true theology exists, that it exists in all

religions, and that it was given by God to man in antiquity.[6][7] In order to demonstrate the truth of the priscatheologia doctrine, Christians appropriated the Hermetic teachings for their own purposes. By this account,

Hermes Trismegistus was (according to the fathers of the Christian church) either a contemporary of Moses[29]

or the third in a line of men named Hermes — Enoch, Noah, and the Egyptian priest-king who is known to us as

Hermes Trismegistus.[30][31]

"As above, so below"

These words circulate throughout occult and magical circles. They arerecorded in Hermetic texts, although they originated in the

Vedas.[citation needed]

The actual text of that maxim, as translated by Dennis W. Hauck fromThe Emerald Tablet of Hermes Trismegistus, is: "That which is Belowcorresponds to that which is Above, and that which is Abovecorresponds to that which is Below, to accomplish the miracle of the One

Thing."[32] Thus, whatever happens on any level of reality (physical,emotional, or mental) also happens on every other level.

This principle, however, is more often used in the sense of the microcosmand the macrocosm. The microcosm is oneself, and the macrocosm is theuniverse. The macrocosm is as the microcosm and vice versa; withineach lies the other, and through understanding one (usually the

microcosm) a man may understand the other.[33]

The three parts of the wisdom of the whole universe

Alchemy (the operation of the Sun): Alchemy is not merely the changing

of lead into gold.[34] It is an investigation into the spiritual constitution, orlife, of matter and material existence through an application of the

mysteries of birth, death, and resurrection.[35] The various stages ofchemical distillation and fermentation, among other processes, are aspects of these mysteries that, when applied,

quicken nature's processes in order to bring a natural body to perfection.[36] This perfection is theaccomplishment of the magnum opus (Latin for Great Work).

Astrology (the operation of the stars): Hermes claims that Zoroaster discovered this part of the wisdom of the

whole universe, astrology, and taught it to man.[37] In Hermetic thought, it is likely that the movements of theplanets have meaning beyond the laws of physics and actually hold metaphorical value as symbols in the mind ofThe All, or God. Astrology has influences upon the Earth, but does not dictate our actions, and wisdom isgained when we know what these influences are and how to deal with them.

Theurgy (the operation of the gods): There are two different types of magic, according to Giovanni Pico dellaMirandola's Apology, completely opposite of each other. The first is γοητεια, Goëtia, black magic reliant uponan alliance with evil spirits (i.e. demons). The second is Theurgy, divine magic reliant upon an alliance with divine

spirits (i.e. angels, archangels, gods).[38]

Theurgy translates to "The Science or Art of Divine Works" and is the practical aspect of the Hermetic art of

alchemy.[39] Furthermore, alchemy is seen as the "key" to theurgy,[40] the ultimate goal of which is to become

united with higher counterparts, leading to the attainment of Divine Consciousness.[39]

Posthumous lives

Reincarnation is mentioned in Hermetic texts. Hermes Trismegistus asked:

O son, how many bodies have we to pass through, how many bands of demons, through how

many series of repetitions and cycles of the stars, before we hasten to the One alone?[41]

Good and evil

Hermes explains in Book 9 of the Corpus Hermeticum that nous (reason and knowledge) brings forth eithergood or evil, depending upon whether one receives one's perceptions from God or from demons. God bringsforth good, but demons bring forth evil. Among the evils brought forth by demons are: "adultery, murder,violence to one's father, sacrilege, ungodliness, strangling, suicide from a cliff and all such other demonic

actions."[42]

This provides evidence that Hermeticism includes a sense of morality. However, the word "good" is used very

strictly. It is restricted to references to God.[43] It is only God (in the sense of the nous, not in the sense of theAll) who is completely free of evil. Men are prevented from being good because man has a body, is consumed

by his physical nature, and is ignorant of the Supreme Good.[44]

A focus upon the material life is said to be the only thing that offends God:

As processions passing in the road cannot achieve anything themselves yet still obstruct others, so

these men merely process through the universe, led by the pleasures of the body.[45]

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).[46]

Cosmogony

A creation story is told by God to Hermes in the first book of the Corpus Hermeticum. It begins when God, byan act of will, creates the primary matter that is to constitute the cosmos. From primary matter God separatesthe four elements (earth, air, fire, and water). Then God orders the elements into the seven heavens (often heldto be the spheres of Mercury, Venus, Mars, Jupiter, Saturn, the Sun, and the Moon, which travel in circles andgovern destiny).

"The Word" then leaps forth from the materializing four elements, which were unintelligent. Nous then makes theseven heavens spin, and from them spring forth creatures without speech. Earth is then separated from water,and animals (other than man) are brought forth.

The God then created androgynous man, in God's own image, and handed over his creation.

Man carefully observed the creation of nous and received from God man's authority over all creation. Man thenrose up above the spheres' paths in order 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 todwell in it. Immediately, man became one with Nature and became a slave to its limitations, such as gender andsleep. 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.[47]

Alternative account

An alternative account of the fall of man, preserved in the Discourses of Isis to Horus, is as follows:

God, having created the universe, then created the divisions, the worlds, and various gods and goddesses,whom he appointed to certain parts of the universe. He then took a mysterious transparent substance, out ofwhich he created human souls. He appointed the souls to the astral region, which is just above the physicalregion.

He then assigned the souls to create life on Earth. He handed over some of his creative substance to the soulsand commanded them to contribute to his creation. The souls then used the substance to create the variousanimals and forms of physical life. Soon after, however, the souls began to overstep their boundaries; theysuccumbed to pride and desired to be equal to the highest gods.

God was displeased and called upon Hermes to create physical bodies that would imprison the souls as apunishment for them. Hermes created human bodies on earth, and God then told the souls of their punishment.God decreed that suffering would await them in the physical world but he promised them that, if their actions onEarth were worthy of their divine origin, their condition would improve and they would eventually return to the

heavenly world. If it did not improve, he would condemn them to repeated reincarnation upon Earth.[48]

As a religion

Tobias Churton, Professor of Western Esotericism at the University of Exeter, states that, "The Hermetictradition was both moderate and flexible, offering a tolerant philosophical religion, a religion of the (omnipresent)mind, a purified perception of God, the cosmos, and the self, and much positive encouragement for the spiritual

seeker, all of which the student could take anywhere."[49] Lutheran Bishop James Heiser recently evaluated the

writings of Marsilio Ficino and Giovanni Pico della Mirandola as an attempted "Hermetic Reformation."[50]

Religious and philosophical texts

Hermeticists generally attribute 42 books to Hermes Trismegistus,[citation needed] although many more havebeen attributed to him. Most of them, however, are said to have been lost when the Great Library of Alexandria

was destroyed.[citation needed]

There are three major texts that contain Hermetic doctrines:

The Corpus Hermeticum is the most widely known Hermetic text. It has 18 chapters, which containdialogues between Hermes Trismegistus and a series of other men. The first chapter contains a dialoguebetween Poimandres (who is identified as God) and Hermes. This is the first time that Hermes is incontact with God. Poimandres teaches the secrets of the universe to Hermes. In later chapters, Hermes

teaches others, such as his son Tat and Asclepius.The Emerald Tablet of Hermes Trismegistus is a short work which contains a phrase that is wellknown in occult circles: "As above, so below." The actual text of that maxim, as translated by Dennis W.Hauck, is: "That which is Below corresponds to that which is Above, and that which is Above

corresponds to that which is Below, to accomplish the miracle of the One Thing".[32] The EmeraldTablet also refers to the three parts of the wisdom of the whole universe. Hermes states that hisknowledge of these three parts is the reason why he received the name Trismegistus ("Thrice Great" or"Ao-Ao-Ao" [which mean "greatest"]). As the story is told, the Emerald Tablet was found by Alexander

the Great at Hebron, supposedly in the tomb of Hermes.[51]

The Perfect Sermon (also known as The Asclepius, The Perfect Discourse, or The PerfectTeaching) was written in the 2nd or 3rd century A.D.and is a Hermetic work similar in content to TheCorpus Hermeticum.

Other important original Hermetic texts include the Discourses of Isis to Horus,[52] which consists of a longdialogue between Isis and Horus on the fall of man and other matters; the Definitions of Hermes to

Asclepius;[53] and many fragments, which are chiefly preserved in the anthology of Stobaeus.

There are additional works that, while not as historically significant as the works listed above, have an importantplace in neo-Hermeticism:

The Kybalion: Hermetic Philosophy is a book anonymously published in 1912 A.D. by three peoplewho called themselves the "Three Initiates." Many of the Hermetic principles are explained in this book.A Suggestive Inquiry into Hermetic Philosophy and Alchemy was written by Mary Anne Atwood andoriginally published anonymously in 1850 A.D. This book was withdrawn from circulation by Atwood butwas later reprinted, after her death, by her longtime friend Isabelle de Steiger. Isabelle de Steiger was amember of the Golden Dawn.

A Suggestive Inquiry was used for the study of Hermeticism and resulted in several works being published by

members of the Golden Dawn:[54]

Arthur Edward Waite, a member and later the head of the Golden Dawn, wrote The Hermetic Museumand The Hermetic Museum Restored and Enlarged. He edited The Hermetic and AlchemicalWritings of Paracelsus, which was published as a two-volume set. He considered himself to be aHermeticist and was instrumental in adding the word "Hermetic" to the official title of the Golden

Dawn.[55]

William Wynn Westcott, a founding member of the Golden Dawn, edited a series of books onHermeticism titled Collectanea Hermetica. The series was published by the Theosophical Publishing

Society.[56]

Initiation Into Hermetics is the title of the English translation of the first volume of Franz Bardon's three-volume work dealing with self-realization within the Hermetic tradition.

Societies

When Hermeticism was no longer endorsed by the Christian church, it was driven underground and severalHermetic societies were formed. The western esoteric tradition is now steeped in Hermeticism. The work ofsuch writers as Giovanni Pico della Mirandola, who attempted to reconcile Jewish kabbalah and Christianmysticism, brought Hermeticism into a context more easily understood by Europeans during the time of theRenaissance.

A few primarily Hermetic occult orders were founded in the late Middle Ages and early Renaissance.

Hermetic magic underwent a 19th-century revival in Western Europe,[57] where it was practiced by groups suchas the Hermetic Order of the Golden Dawn, Aurum Solis, and Ragon. It was also practiced by individualpersons, such as Eliphas Lévi, William Butler Yeats, Arthur Machen, Frederick Hockley, and Kenneth M.

Mackenzie.[58]

Many Hermetic, or Hermetically influenced, groups exist today. Most of them are derived from Rosicrucianism,Freemasonry, or the Golden Dawn.

Rosicrucianism

Main article: Rosicrucianism

Rosicrucianism is a movement which incorporates the Hermetic philosophy. It dates back to the 17th century.The sources dating the existence of the Rosicrucians to the 17th century are three German pamphlets: the

Fama, the Confessio Fraternitatis, and The Chymical Wedding of Christian Rosenkreutz.[59] Somescholars believe these to be hoaxes and say that later Rosicrucian organizations are the first actual appearance of

a Rosicrucian society.[60] This argument is hard to sustain given that original copies are in existence, including aFama Fraternitatis at the University of Illinois and another in the New York Public Library.

The Rosicrucian Order consists of a secret inner body and a public outer body that is under the direction of theinner body. It has a graded system in which members move up in rank and gain access to more knowledge.There is no fee for advancement. Once a member has been deemed able to understand the teaching, he moveson to the next higher grade.

The Fama Fraternitatis states that the Brothers of the Fraternity are to profess no other thing than "to cure thesick, and that gratis."

The Rosicrucian spiritual path incorporates: philosophy, kabbalah, and divine magic.

The Order is symbolized by the rose (the soul) and the cross (the body). The unfolding rose represents thehuman soul acquiring greater consciousness while living in a body on the material plane.

Hermetic Order of the Golden Dawn

Main article: Hermetic Order of the Golden Dawn

Unlike the Societas Rosicruciana in Anglia, the Hermetic Order of the Golden Dawn was open to both sexesand treated them as equals. The Order was a specifically Hermetic society that taught alchemy, kabbalah, andthe magic of Hermes, along with the principles of occult science.

The Golden Dawn maintained the tightest of secrecy, which was enforced by severe penalties for those whodisclosed 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.[61]

Its secrecy was broken first by Aleister Crowley in 1905 and later by Israel Regardie in 1940. Regardie gave a

detailed account of the Order's teachings to the general public.[62]

Regardie had once claimed that there are many occult orders which learned whatever they know of magic fromwhat had been leaked from the Golden Dawn by those whom Regardie deemed "renegade

members."[citation needed]

The Stella Matutina was a successor society of the Golden Dawn.

Esoteric Christianity

Hermeticism remains influential within esoteric Christianity, especially in Martinism.

Mystical Neopaganism

Hermeticism remains influential within Neopaganism, especially in Hellenism.

See also

Bibliotheca Philosophica HermeticaHellenistic magicHermeneuticsHermeticists (category)Hermetism and other religionsRecapitulation theoryRenaissance magic

Sex magicThelemaThelemic mysticismTheosophy

References

1. ^ Audi, Robert (1999). The Cambridge Dictionary of Philosophy (2nd ed.). Cambridge: Cambridge UniversityPress. p. 378. ISBN 0521637228.

2. ^ Reese, William L. (1980). Dictionary of Philosophy and Religion. Sussex: Harvester Press. pp. 108 and 221.ISBN 0855271477.

3. ^ Churton p. 44. ^ "Hermeticism" The Concise Oxford Dictionary of World Religions5. ^ Heiser, James D., Prisci Theologi and the Hermetic Reformation in the Fifteenth Century, Repristination

Press, Texas: 2011. ISBN 978-1-4610-9382-4

6. ̂a b Yates, F., Giordano Bruno and the Hermetic Tradition, Routledge, London, 1964, pp 14–18 and pp 433–434

7. ̂a b Hanegraaff, W. J., New Age Religion and Western Culture, SUNY, 1998, p 360.8. ^ Yates, F., Giordano Bruno and the Hermetic Tradition, Routledge, London, 1964, pp 9–15 and pp 61–66 and

p 4139. ^ Heiser, J., “Prisci Theologi and the Hermetic Reformation in the Fifteenth Century", Repristination Press,

Texas, 2011 [ISBN 978-1-4610-9382-4]10. ^ Scully p. 322.11. ^ Copenhaver, Hermetica, p. xlviii12. ^ Copenhaver, Hermetica, p. xli13. ^ Tambiah, Magic, Science, Religion, and the scope of Rationality, pp. 25-2614. ^ Tambiah, 2815. ^ Tambiah, 2816. ^ Collectanea Hermetica Edited by W. Wynn. Westcott Volume 2.17. ^ See Dufresnoy,Histoire del' Art Hermetique, vol. iii. Cat. Gr. MSS.

18. ^ A Suggestive Inquiry into Hermetic Philosophy and Alchemy by Mary Anne Atwood 1850.19. ^ van den Broek and Hanegraaff (1997) distinguish Hermetism in late antiquity from Hermeticism in the

Renaissance revival.20. ^ van den Broek and Hanegraaff (1997), p. vii.21. ^ Stephan A. Hoeller, On the Trail of the Winged God—Hermes and Hermeticism Throughout the Age, Gnosis:

A Journal of Western Inner Traditions (Vol. 40, Summer 1996).22. ^ This Leonardo di Pistoia was a monk [1] (http://www.ritmanlibrary.nl/c/p/lib/coll.html), not to be confused

with the artist Leonardo da Pistoia who was not born until c.1483 CE.23. ^ Salaman, Van Oyen, Wharton and Mahé,The Way of Hermes, p. 924. ^ Tambiah Magic, Science, Religion, and the Scope of Rationality pp. 27–28.25. ^ The Way of Hermes, p. 9.26. ^ Abel and Hare p. 7.27. ^ The Way of Hermes, pp. 9–10.28. ^ http://www.sacred-texts.com/eso/pym/pym11.htm29. ^ Yates, F., Giordano Bruno and the Hermetic Tradition, Routledge, London, 1964, p 27 and p 29330. ^ Yates, F., Giordano Bruno and the Hermetic Tradition, Routledge, London, 1964, p5231. ^ Copenhaver, B.P., "Hermetica", Cambridge University Press, 1992, p xlviii.

32. ̂a b Scully p. 321.33. ^ Garstin p. 35.34. ^ Hall The Hermetic Marriage p. 227.35. ^ Eliade The Forge and the Crucible p. 149 and p. 155–15736. ^ Geber Summa Perfectionis37. ^ Powell pp. 19–20.38. ^ Garstin p. v

39. ̂a b Garstin p. 640. ^ Garstin p. vi41. ^ The Way of Hermes p. 33.42. ^ The Way of Hermes p. 42.43. ^ The Way of Hermes p. 28.44. ^ The Way of Hermes p. 47.45. ^ The Way of Hermes pp. 32–3.46. ^ The Way of Hermes p. 29.47. ^ The Poimandres48. ^ Hermetica Volume 1, pg 457 ff (http://books.google.ca/books?id=dk38iSa-

hvQC&printsec=frontcover&dq=hermetica+volume+1&hl=en&sa=X&ei=esfaUOuIMeSQ0QGy2oGoCQ&ved=0CDYQ6AEwAA#v=onepage&q=Isis%20to%20Horus&f=false)

49. ^ Churton p. 5.50. ^ Heiser, James D., Prisci Theologi and the Hermetic Reformation in the Fifteenth Century, Repristination

Press: Texas, 2011. ISBN 978-1-4610-9382-451. ^ Abel & Hare p. 12.52. ^ Walter Scott, Hermetica Volume 1, pg 457 (http://books.google.ca/books?id=dk38iSa-

hvQC&printsec=frontcover&dq=hermetica+volume+1&hl=en&sa=X&ei=esfaUOuIMeSQ0QGy2oGoCQ&ved=0CDYQ6AEwAA#v=onepage&q=Isis%20to%20Horus&f=false)

53. ^ Salaman, Van Oyen, Wharton and Mahé, The Way of Hermes (http://books.google.ca/books?id=1JoqHAAACAAJ&dq=way+of+hermes&hl=en&sa=X&ei=D8jaULObKsKB0AGk2oGYCw&ved=0CDwQ6AEwAA)

54. ^ "A Suggestive Inquiry into Hermetic Philosophy and Alchemy" with an introduction by Isabelle de Steiger55. ^ "Hermetic Papers of A. E. Waite: the Unknown Writings of a Modern Mystic" Edited by R. A. Gilbert.56. ^ "The Pymander of Hermes" Volume 2, Collectanea Hermetica" published by The Theosophical Publishing

Society in 1894.57. ^ Regardie p. 17.58. ^ Regardie pp. 15–6.59. ^ Yates, Frances (1972). The Rosicrucian Enlightenment. London: Routledge and Kegan Paul. ISBN 0-7100-

7380-1.

60. ^ Prof. Carl Edwin Lindgren, "The Rose Cross, A Historical and Philosophical View" —http://users.panola.com/lindgren/rosecross.html

61. ^ Regardie pp. 15–7.62. ^ Regardie p. ix.

Bibliography

Abel, Christopher R. and Hare, William O. (1997). Hermes Trismegistus: An Investigation of theOrigin of the Hermetic Writings. Sequim: Holmes Publishing Group.Anonymous (2002). Meditations on the Tarot: A Journey into Christian Hermeticism. New York:Jeremy P. Tarcher/Penguin.Budge, E. A. Wallis (1895). The Egyptian Book of the Dead: (The Papyrus of Ani) Egyptian TextTransliteration and Translation. New York: Dover Publications.Churton, Tobias. The Golden Builders: Alchemists, Rosicrucians, and the First Freemasons. NewYork: Barnes and Noble, 2002.Copenhaver, Brian P. (1992). Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius in anew English translation, with notes and introduction (1st ed.). Cambridge: Cambridge UniversityPress. ISBN 0-521-42543-3.Garstin, E.J. Langford (2004). Theurgy or The Hermetic Practice. Berwick: Ibis Press. PublishedPosthumouslyHeiser, James D. (2011). Prisci Theologi and the Hermetic Reformation in the Fifteenth Century.Texas: Repristination Press. ISBN 978-1-4610-9382-4.Hoeller, Stephan A. On the Trail of the Winged God: Hermes and Hermeticism Throughout theAges, Gnosis: A Journal of Western Inner Traditions (Vol. 40, Summer 1996). Also at "Hermes andHermeticism" (http://www.gnosis.org/hermes.htm). Gnosis.org. Retrieved 2009-11-09.Powell, Robert A. (1991). Christian Hermetic Astrology: The Star of the Magi and the Life ofChrist. Hudson: Anthroposohic Press.Regardie, Israel (1940). The Golden Dawn. St. Paul: Llewellyn Publications.Salaman, Clement and Van Oyen, Dorine and Wharton, William D. and Mahé, Jean-Pierre (2000). TheWay of Hermes: New Translations of The Corpus Heremticum and The Definitions of HermesTrismegistus to Asclepius. Rochester: Inner Traditions.Scully, Nicki (2003). Alchemical Healing: A Guide to Spiritual, Physical, and TransformationalMedicine. Rochester: Bear & Company.Tambiah, Stanley Jeyaraja (1990). Magic, Science, Religion, and the Scope of Rationality.Cambridge: Cambridge University Press.Yates, Frances (1964). Giordano Bruno and the Hermetic Tradition. University of Chicago Press.ISBN 0-226-95007-7.

External links

Online Version of the Corpus Hermeticum, version translated by(http://www.levity.com/alchemy/corpherm.html) John Everard in 1650 CE from Latin versionOnline Version of The Virgin of the World of Hermes Trismegistus, version translated by AnnaKingsford and Edward Maitland in 1885 A.D. (http://www.sacred-texts.com/eso/vow/index.htm)Online version of The Kybalion (1912) (http://www.gnostic.org/kybalionhtm/kybalion.htm)The Kybalion Resource Page (http://www.kybalion.org)An introduction to Hermeticism by Paul Newall (2004) (http://www.galilean-library.org/manuscript.php?postid=43803)

Hermetics Resource Site (http://www.hermetics.org)—Many Hermetics textsThe Hermetic Library (http://www.hermetic.com)—A collection of texts and sites relating to HermeticismHermeticism (http://www.dmoz.org/society/Religion_and_Spirituality/Esoteric_and_Occult/Hermeticism)at DMOZTransAlchemy (http://www.transalchemy.com)-Modern scientific and singularitarian Hermetic research

Retrieved from "http://en.wikipedia.org/w/index.php?title=Hermeticism&oldid=605889378"Categories: Esoteric schools of thought Creation myths Esotericism Hermeticism Mysticism Occult

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