Studia Hermetica Journal. Introductory Issue I, nº 1 (2011)

STUDIA HERMETICA

SHJ I nยบ 1, 2011

Studia Hermetica Journal

ISSN: 2174-0399

Dedicated to my family, and dedicated to you Ana.

STUDIA HERMETICA JOURNAL SHJ, ISSUE I, nº 1, 2011 SHJ FEATURES: ISSN 2174-0399.

Legal Deposit: GR 760-2011.

Year of publication: 2011.

Publisher: José Iván Elvira Sánchez.

URL : http://studiahermetica.com/ Contact: ivan.elvira@studiahermetica.com Place of publication: Granada (Spain).

Periodicity: Irregular.

Director: José Iván Elvira Sánchez.

Assistant Director: Francisco García Bazán.

Scientific Board: Mar Rey Bueno, Miguel López Pérez, Francisco de Mendonça Jr. Languages: English, French, Spanish, Italian and Portuguese.

Studia Hermetica Journal (SHJ) is a free online journal devoted to the study of Hermetism and other ancient philosophical currents, like Middle Platonism, Neoplatonism, or Theurgy. In general terms, we focus our inquiries on Late Antiquity and the reception of these ancient opuses in Renaissance and Modern Times. In addition, SHJ is opened to the rest of the fields normally involved in the so called Western Esotericism, such Christian Theosophy, Mysticism, Masonry, Rosicruacianism, as well as History of Alchemy, Astrology, and Magic, or Occultism.

GUIDELINES OF PUBLICATION We accept papers, bibliographic reviews and essays devoted to our fields of study, mainly written in English, Spanish and French. Likewise, we accept works written in Italian and Portuguese languages. Remember that SHJ is an Academic online publication, not an Esoteric or “free” literary journal, and consequently we demand the observance of the requirements normally attached to any kind of Academic undertaking.

If you want to publish your work or contribution with us, you must to accredit your academic condition or status: Scholar, Independent Researcher, or University Student.

The papers must be sent in word format (doc), and they’re must be written in Times New Roman font (size: 12), with a distance between paragraphs of 1.5. Concerning the page’s frames: 1,18″ sup. and inf., and finally, 0,98″ to the left and right sides. The papers and essays must have a maximum of 20 pages and a minimum of 5. The reviews must have a maximum of one single page. The papers and essays must show an abstract of no more than five lines and no more than three key words. In addition, it should be included a bibliography in which it can be inserted those references cited more than one time.

Quotation Method:

Books (Bibliography)

LAST NAME, Name, Title of the cited bibliographical reference, Place of publication: Publisher, year of publication, page-pages. e.g. FOWDEN, G., The Egyptian Hermes. A historical approach to the late pagan mind, Cambridge: Cambridge University Press, 1986, p. 5.

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STUDIA HERMETICA JOURNAL SHJ, ISSUE I, nº 1, 2011 Books (Sources)

NAME OF THE AUTHOR, Title of the cited opus, the authors of the critical edition, Place of publication: Publisher, year of publication, page-pages. e.g. IAMBLICHUS, De anima, text, translation, and commentary by John F. Finamore and John M. Dillon, Leiden: Brill, 2002, p. 10.

Papers

LAST NAME, Name, “Title of the cited opus”, integrated in a concrete colective work, Place of publication: Publisher, year of publication, page-pages. e.g. KALUZA, Z., “Comme une branche d’amandier en fleurs. Dieu dans le Liber viginti quattor philosophorum”, in Hermetism from Late Antiquity to Humanism, Turnhout (Belgium): Brepols, 2003, pp. 99-127.

The cited texts or references which exceed the two lines must be written in italics and inserted in a different paragraph below.

INTRODUCTORY ISSUE I, nº 1, 2011 INDEX STUDIA ELVIRA SÁNCHEZ, J. Iván, “Studia Hermetica’s Rebirth” ............................................. 3-8 GARCÍA BAZÁN, Francisco, “Hermes Trismegistus Esotericus and Esoterisant” ....... 9-18

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ELVIRA SÁNCHEZ, J. IVÁN, “STUDIA HERMETICA’S REBIRTH” SHJ, ISSUE I, nº 1, 2011

STUDIA

José Iván Elvira Sánchez, Independent Researcher STUDIA HERMETICA’S REBIRTH Category: Essay.

Abstract: In this brief introduction, I’m going to explain the purposes of this new journal on Hermetism, beside my methodological perspective and tenets regarding our field of study, as well as the mainstream ideas which I plan to develop in Studia Hermetica’s project.

Key words: Introduction, Studia Hermetica, Hermetism.

I’d like to give you a warm welcome in regards to this new Academic undertaking which adopts the shape of a journal (SHJ) and a divulgator and artistic website (the New Studia Hermetica), and obviously I’d like to express my everlasting gratitude to my dear colleagues Mar Rey Bueno, Miguel López Pérez, Francisco de Mendonça Jr., José Rodríguez Guerrero, Carlos Gilly and at last but definitely not at least, Francisco García Bazán, our brand new and prestigious Assistant Director.

Thanks a lot for your generous and disinterested support. I do consider this new step as a brother in arms of Azogue Journal1, which has been my main platform to let the

1

Anyway, I must to clarify that Azogue Journal (URL. http://www.revistaazogue.com/) has no formal

relationship with this Studia Hermetica Journal, and both projects have different purposes and are inspired by different mottos. Moreover, it’s not my intention to compare this humble undertaking with the prestigious gained by Azogue in the last ten years, in great part due to the amazing skills of its editor and director, José Rodríguez Guerrero, obviously next to its two assistant directors Mar Rey Bueno and Miguel López Pérez. In addition, I’ve developed since the year 2008 my project Studia Hermetica (in Spanish language), and this project will be continue according to Rodríguez Guerrero’s discretion.

Briefly, Azogue is just one of our Academic supports, no more, no less.

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ELVIRA SÁNCHEZ, J. IVÁN, “STUDIA HERMETICA’S REBIRTH” SHJ, ISSUE I, nº 1, 2011 Academy know my work and ideas, next to the international journal MHNH2. It was a fruitful and interesting journey to jump from the isolation and austere Castilian libraries to worldwide Academy, and the tool to accomplish this complex task was merely an Internet connection and a hard will for learn and surely good friends, embracing the new ways of this new century but armed by the same weapons of the past.

As you probably know, during the last years, I’ve been displaying the difficult chore of value the study of Hermetism inside and outside the Academic world (as well as in Spain and Hispanic World)3, and I can properly assure that it has been a delicate and exhausting enterprise, partially due to the common misunderstandings normally attached to this sort of knowledge inherited from the Ancient World. My main intention since the very beginning was to clarify, one by one, the most obscure parts of our field of study, just trying to go deeper through the hypothetical answers of the central questions, and accordingly to this mainstream consideration, running away from vague starting points and terminologies. And consequently my motto has always been to learn about the venerable roots of the so called “Hermetic Philosophy”, beginning from Trismegistus’ first appearances on stage, and leaded with a multidisciplinary aim4. But let’s begin to research about the question itself: What is Hermetism? A frequent and passionate question to resolve for scholars around the world since, at least, the Renaissance period of our Western Civilization to our current days. Concerning my own vision on the topic, I’m going to try in this brief introduction to clarify this question humbly and self-consciousness of been using a mutilated phraseology to achieve it. Well, in few words, we can consider Hermetism as a gnosis (in a broad sense) originated in the Ancient period of our Western History, I mean, not a Gnostic philosophy, nor an “Esoteric” knowledge in modern terms, and definitely not a corpus of comprehensive and closed doctrine, but just a Hellenistic philosophy skilled by a curious religious framework. In short, the texts which integrate the so called Hermetica, are a joint of doctrines developed by anonymous authors, 2

MHNH. Revista Internacional de investigación sobre astrología y magia antiguas, published and

supported by two of the best Spanish scholars on the field: Aurelio Pérez Jiménez (University of Málaga) and José Luis Calvo Martínez (University of Granada).

URL: http://dialnet.unirioja.es/servlet/revista?codigo=6856 3 4

Studia Hermetica in Azogue Journal (URL. http://www.revistaazogue.com/hermetica/index.htm).

See my paper “Ciento cincuenta años de hermetismo” in this sense.

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ELVIRA SÁNCHEZ, J. IVÁN, “STUDIA HERMETICA’S REBIRTH” SHJ, ISSUE I, nº 1, 2011 probably since the first century of our Christian Era (or even earlier) to the Gnostic Hermetism itself, originated, as we certainly know, in the fourth century. Those hermetists put their own writings and opinions under the advocacy of a syncretic deity named Hermes Trismegistus, and currently the scholars have tried to dissect their doctrines from the rest of philosophical and religious labels from the epoch.

As everybody see, there’s nothing new or original in my attempt to answer the question. On the contrary, more and more derived questions arouse: Was Hermetism a contradictory joint of degenerated Greek philosophy, as Festugière affirmed?, or maybe the Egyptian roots are a valuable and unavoidable point at the time to start our inquiries? Can we identify so easily the “hermetic condition” of a text? Is it a Hermetic unitary doctrine elsewhere?… Too much queries to resolve attending to the limited purposes of this introduction. Anyway, I’ve never tried to avoid these questions: my opinion as a researcher on the matter has been partially developed in three previous papers5, but briefly, I can display my impressions in the following points: 1. According to Festugière’s perspective, we can consider Hermetic Philosophy as a part of the wider philosophical context called mystique hellénistique, next to other philosophies (the reinterpretation of Platonism constructed by Plotinus and Porphiry), other new religious systems (e.g. the Theurgy), and finally close to the efforts of magicians, astrologers and alchemists. In every manner, we can observe similitudes in those doctrines but we can’t confuse them at all. Nevertheless, they were born inspired by the peculiar sprit of an entire religious era, aimed by the disillusion and despair, but aimed by the desperate desire of rationalized and even rule our material world too.

2. The classic scholars used to think our (Late) Ancient Era using terms like anxiety, irrationality, degeneration, crisis, religiosity or syncretism, but I’ve always tried to avoid aprioristic concepts at the time to the face the texts (because textual criticism must be our major procedure to face the texts themselves), and the result always has been suggestive: I’ve never found something in these texts that firmly supports these 5

"Hermetismo, neoplatonismo y teúrgia", in MHNH. Revista Internacional de Astrología y Magia

antiguas, 9 (2009), pp. 5-29. “Ciento cincuenta años de hermetismo”, in MHNH. Revista Internacional de Astrología y Magia antiguas, 10 (2010), pp. 153-170. And finally in “Física y Mística. Filosofía, magia y religión en la Antigüedad Tardía”, for Veredas de História (forthcoming, 2011).

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ELVIRA SÁNCHEZ, J. IVÁN, “STUDIA HERMETICA’S REBIRTH” SHJ, ISSUE I, nº 1, 2011 asserts. Certainly, it was a religious era (I mean, from Hellenistic period to the collapse of Roman Empire and the triumph of a revealed religious current of thought, the Christianism). Undoubtedly, it was an era of changes, confusion, academicism and crisis, but History demonstrates that mankind uses to provoke this sort of conditions constantly; on the contrary, we’re dealing with an exciting period in both philosophical and social perspectives. And definitely, the philosophical height of Western Civilization in Antiquity was achieved by Plato and Aristotle, but scholars sometimes forget the enormous amount of intellectual treasure originated since the Alexander’s Conquest of Eastern World to the Roman dominance.

3. Hellenistic World (including Roma), was a special kind of civilization which goes far away from the phenomenon of syncretism, so I deeply feel that the efforts of separate the “Egyptian side” from the “Greek side” of a current of thought like Hermetism, are a waste of time. In my opinion, Hermetism is not Greek or Egyptian current of thought, but plainly a genuine product of a certain period of our History.

Sure: we can properly trace an Egyptian signs in the Trismegistus’ doctrines, as Iamblichus attempted in his De Mysteriis (or modernly, Iversen or Assmann), but we should not misunderstand the question: Hermetism is not a pharaonic intruder in our era; on the contrary, it was a new and special religious current of thought, and consequently we can identify elements of a wide range of Ancient philosophies developed in the same period, as Middle Platonism, Stoicism, Gnosticism, and surely from the Peripatos.

4. Anyway, there’s one point that in my opinion scholars have never insisted sufficiently: the Hermetica themselves are strictly philosophical texts, and it seems there are few magical, alchemical or astrological elements (in a “mechanical sense”6) in

6

We adopt Festugière’s point of view on regards Hellenistic Mysticism developed in his great "Cadre de

la mystique hellénistique", in Hermétisme et mystique païenne (París: Aubier-Montaigne, 1967, pp. 1327). The argument is the following: there’re many different method to transcend the sublunary world in mystical and gnostic terms, and magical mysticism, and undoubtedly the procedures attached to astromagical conceptions (and even theurgical ones), introduce a more mechanical attempt to gain access to the One or God.

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ELVIRA SÁNCHEZ, J. IVÁN, “STUDIA HERMETICA’S REBIRTH” SHJ, ISSUE I, nº 1, 2011 there, apart from the variety of texts frequently known as “technical Hermetism”7. Well, anyway, this is a harsh matter, because, we’re suddenly committed to explain the nature of these “technical” elements, which is a difficult and delicate task that I’ll avoid here.

As I said above, I do consider Hermetism as a “gnosis”, which it means that its purposes are religious or even philosophical, and its practitioners had no intention to influence or violent the heimarméne. And the most “theurgical” of Hermetic texts, the Asclepius, is absolutely conclusive regarding this point8.

On the other hand, and in spite of appearances, I’m not particularly interesting in methodological matters. As historians, we must face the text directly and merely focus our attention on them; the rest is, in many ways, a waste of time or simply intellectual entertainment.

Coming back to our brand new journal’s inspiration, my major purpose at the time to conceive it, is to encourage the study of these obscure and few known philosophies from Antiquity to the rise of Modernity, trying to include many others currents of thought within my range of interest, and first of all, the beautiful metaphysics gifted by Hermetic and Platonic basement developed by Giordano Bruno of Nola and Francesco Patrizi of Cherso, or the modern theodicies constructed by Spinoza, Leibniz, Comenius, or even related currents like Deism and Pietism.

Moreover, be sure that the “free condition” of Studia Hermetica always be a conditio sine qua non in my particular and personal way to understand the pursuit of knowledge: I’m going to show my work to everyone eager to learn about these obscure matters, so please do not confuse yourself at all in this point: if you display a good will to learn and to work hard, surely you’ll persevere in Hermetism or in other region within your range of interest, inside of a public or private institution such a university or a formal research cabinet. Knowledge, as love, does not belong to anybody in this astonishing orb, and money does not always lead good research projects. It depends much more on our talent, time and humility. In other words, I desperately wish that my main contribution to the Academy will be leaded by a single and humble spirit of falling in love with the

7

Obviously, including Hermes Latinus’s project or simply those Astrological and Magical procedures

observed in Ancient texts under the advocacy of the Trismegistus or plainly related to the Hermetic Gnosis itself. However I don’t see in some cases a clear frontier between magical and philosophical texts.

8

Asc. 41.

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ELVIRA SÁNCHEZ, J. IVÁN, “STUDIA HERMETICA’S REBIRTH” SHJ, ISSUE I, nº 1, 2011 knowledge constantly, and purely devoted to the will for learning and to go beyond. I really hope that you’ll join us, and I’ll look forward for your attention, suggestions and contributions.

Thank you very much for your time and warm regards from the very beautiful Spanish city of Granada.

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GARCÍA BAZÁN, FRANCISCO, “HERMES TRISMEGISTUS ESOTERICUS AND ESOTERISANT” SHJ, ISSUE I, nº 1, 2011

PhD. Francisco García Bazán, CONICET Researcher HERMES TRISMEGISTUS ESOTERICUS AND ESOTERISANT Category: Proposal presented and accepted in occasion of the first ESSWE’s conference, held in Tübingen, 2007.

Introduction: Supported by recently published sources that make it possible to rectify the views based on sources and statements previously known and available for research until the fifties, we try to put forward the identity, as well as the ancient and modern historical transformations of a mysteriosophical tradition of Egyptian origin, that arose in the Greco-Roman period.

Key words: Hermes Trismegistus, Hermetism, Esotericism.

The “Way of Hermes” as the philosopher Iamblichus of Chalcis called it, and the figure of Hermes/Thoth that prevails together with the writings he sponsored, from the most archaic (The Definitions of Hermes Trismegistus to Asclepius in Armenian and the Koré Kosmou (excerpts by J. Stobaeus XXIII), through the Hermetic-Gnostic writings of the NHC VI 4, 5 and 6, and the new interpretation, that following these originals, must be given to the cosmic and anticosmic treatises on the Corpus Hermeticum, is shown as the Egyptian guide, master and inspiration of the Hermetic school, that is, the initiation Hermetic brotherhood.

It has thus been understood by the authors who early assimilated the MercuriusTermaximus as the Christian historic-salvific conception, showing it as a distinguished prefiguration (typos) of the teaching of the Christ-Logos that is its highest expression (antitypos) –Lactantius, Cyril of Alexandria and medieval Asclepius-, with the variations of the individual interpretations of the representatives of the Platonic Academy of Florence, moderate at the beginning (Marsilio Ficino) and wider and deeper later (F. Patrizi, A. Steuco), ending with the concordist transformism of L. Lazzarelli and others until it resulted in the On the Occult Philosophy of H. Cornelius Agrippa. The divine figure, thus conditioned was an easy prey for the esoterisant (hermeticist) adventures and the traditionalist and pseudo-traditional “adaptations”.

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GARCÍA BAZÁN, FRANCISCO, “HERMES TRISMEGISTUS ESOTERICUS AND ESOTERISANT” SHJ, ISSUE I, nº 1, 2011 1. The New Image of Hermetism A history of hermetism that contains both its inner development and the changes that its image has reflected through the contact with its external interpreters is a task that can be approached at present with the new available documents and the continuous discovery of their sources.

The second half of the 20th century has been rich in this sense, offering material that was unknown and of exceptional quality to be organized in relation with the previous knowledge in chronological order, and to supply an identity characterization of hermetism.

The principal sources are the translation into Armenian of a Greek original of The Definitions of Hermes Trimegistus to Asclepius and the three hermetic writings of the Sixth Codice of the Nag Hammadi library, translated from Greek into Coptic.

Based on these original writings, it is possible to reinterpret and order the treatises of the manuscript of the Corpus Hermeticum that came to the Academy of Florence in 1462 and that offered more exegesis difficulties for the scholars due to the internal opposition between the “optimistic” and “pessimistic” treatises regarding the cosmos and man in it, as well as to reorder the remaining excerpts, in special the Fragments by John of Stobi, the Latin translation of the greek Perfect Discourse or Asclepius, and the testimonies and the references of the ancient authors that developed in a more or less accurate way from the end of the fourth century BC, starting with Hecataeus of Abdera and through Artapanus, Cicero and Philo of Byblos, up to the Christians and gentiles as Clement of Alexandria, Lactantius and Cyril of Alexandria, on one hand, and Iamblichus of Chalcis and Zosimus of Panopolis, on the other. We should also mention the relevance that in this communication channel have the authors in Arabic language that also derive us to books and activities strictly hermetic of the 10th to 12th centuries: Ibn al-Nadîm, Shahrastânî and Suhrawardî.

2. Definition Those new resources coordinated by the historic, religious and philosophic research can give an accurate definition of Hermetism as: «A school of philosophy, the Hermetic school or hermetics community, that is, of those followers and believers

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GARCÍA BAZÁN, FRANCISCO, “HERMES TRISMEGISTUS ESOTERICUS AND ESOTERISANT” SHJ, ISSUE I, nº 1, 2011 whose inspiration source and axis of traditional communitarian establishment is Hermes Trismegistus, the Hermes or Egyptian Mercurius, that is to say, Thoth».

The definition proposed favors the model of a philosophic association, that is, doctrinal, pious and initiatic of Egyptian origin, socially detectable in hellenisticptolemaic times. A philosophical-religious or mysteriosophic Egyptian association because the main aim was the salvific or liberating self-fulfillment of your members through initiatic rites that involve an esoteric doctrine and guide the group behaviour.

Besides, its historic roots and beliefs fall within the cosmovisional Egyptian tradition.

Initiatic and esoteric association, I have said, because the historic-cultural conditions demanded its representatives to keep tradition, reduce socially and to doctrinally and ritually adopt the esoteric practices of the didactic transmission and the reserved rites.

But, according to the flexible communication of the mystery cults of the time, in contact with powerful initiatic organizations, the most outstanding experience for the hermetic believers, has been the contact with the members of Gnostic associations uncontrollably proselytizing. In face of this, the Hermetic organization has undergone changes of speculative and practical nature. These adjustments have been specially attractive for the Neoplatonic philosophers of theurgic orientation, as Iamblichus, or hermetic alchemists, as Zosimus of Panopolis.

3. Transformation in Hermetism In face of the situation described, traumatic for some adherents, Hermetism has reacted from its core, incorporating the valuable and rejecting what damaged its identity. As Hermetism is also a universalist spiritual conception, it has adopted, as Gnosticism, the model of syncretic conformation, as alliance of salvific powers -only that of lower scope than the gnostic pneumatological hermeneutics antinaturalist and anticosmic-, because it is the union of myth (perpetuity in time) and history (creation of the cosmos). The public transmission of sources of different sign exempt from communitary control took, however, to unexpected confusions of compilers and copyists. The example of the manuscript Laurentianus is the most outstanding proof.

The scholar finds something similar in the Gnostic sources that evaded the communitary control that the writers of the great Church read, only that, in this last case, they present an apparent superior plausibility under the illusory identity that the hermeneutics of the underlying heresiologic genre give them. This does not hinder to the Hermetism headed

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GARCÍA BAZÁN, FRANCISCO, “HERMES TRISMEGISTUS ESOTERICUS AND ESOTERISANT” SHJ, ISSUE I, nº 1, 2011 by the venerable figure, but desacralized, of Hermes Trismegistus, it could be presented as Christian hermetism –even if before it was Gnostic-, subordinated to the JewishChristian hermeneutic model of the syzygia or married couples under the historictypological figure (typos) and the counterfigure (antitypos). This other interpretation emerging from Christian universalism, observed the borders of Christian philosophy in the Middle Ages nourishing it with cultural resources, but also nourishing the hope for a Catholic reform that could avoid the breach of Christianism, and the fantasies of a religious Occident leading to esotericism and metaphysically degraded by the subordination of intellection and faith to will, reason and desacralising feeling. In between the Islam, another universalist religion, has adopted alluvialy hermetism combining integral hermetic ideas, hermetico-gnostic, neoplatonic, biblic and iranian and fertilizing with all this wealth to the Christian hermetic thought of Occident through its Latin versions. Somewhat in the fringe, the Jewish Kabbalah has contributed with inspirations of universal concordism within wider combinations.

4. The Hermetic Teachings In brief, however, Hermetism doctrinal and soterically supports the following notes in direct line with the ancient Egyptian conceptions adapted to the esoteric model of transmission and conservation: 1°. The source of knowledge of the real is not man, but the divine revelation because the superior or transcendent can only be known through the message coming from above, of the free divine initiative (Koré Kosmou or Pupil of World-, at the beginning), given as holy scripture. Thus happened with the manifestation of the cosmos through the creative activity of the Creator and with the molding crafty and alchemical of the souls and the bodies. This principle of the origin is underlain by the apocalyptic conviction and the manifest power of transformation of the sacred and its crystallizations proper to the Egyptian religion1.

1

The Scriptures are an immediate and materialized aspect of the above mentioned divine will. The letters

and inscriptions originated in the gods are sacred. The symbols of the intelligible, the world of the Creator that claims the interpretative mediation of language, discourse that is inseparable from the intellect (teleiós lógos), whose mediator and supporter is the messenger and interpreter par excellence, Hermes.

Guarantee of correct delivery and conservation who consistently establishes the criteria of maintenance of the transmitted: low number corporately qualified, continuity and continuous delivery. For this subject

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GARCÍA BAZÁN, FRANCISCO, “HERMES TRISMEGISTUS ESOTERICUS AND ESOTERISANT” SHJ, ISSUE I, nº 1, 2011 2° The message Hermes receives from the divine sphere, sometimes through mediators of unquestionable qualifications: Agathodaimon, Poimandres, has a unique content that involves three instances; God, the world and man exist. None of these realities can be get mixed. Besides, God is eternal, immortal, uncreated and creator. For that reason he can be characterized as “one alone”, that is, one and unique. An individual nature not comparable with the other two mentioned that raise from his power and creative thought. And “motionless Monad” because as origin of the intelligible world and himself intelligible world, everything comes from him without exhausting him2. The world, however, was born through an act of creative will of the power of God separating it from chaos, so, it does not die, because then the divine will would be limited and disorder would overwhelm the divine will. It is a perfect living order whose principle of inner life and its heavenly, physical and material embodiment keep a decreasing proportional continuity, and thus sympathetical, base of the development and efficiency of the wisdom through the practice of occult sciences.

and the following cfr. F. García Bazán, La religión hermética, Formación e historia de un culto de misterios egipcio, Lumen, Buenos Aires, 2009.

2

This continuity, inner unlimited circulation and infinite fertility appropriately illustrate the first two

definitions of the divine Being as has been underlined although Christianized, of the Liber viginti quattour philosophorum: I. Deus est monas monadem gignens… and II.: Deus est sphaera infinita cuius centrum est ubique, circumferentia nusquam. That is, God is the One from whom derive the simultaneous totality of the intelligible numerical units, concept that requires that in the conceptuality of quantity, the numbers be indefinitely growing and finitely divisible and the extended magnitudes be indefinitely divisible and finitely growing. The second illustrative definition: a one that is “one-all” and that if it includes all the aspects at the same time, as a whole at the same time, it is not possible that the aspects exclude or limit themselves, because they would not be totalities and the whole would not be the all. Full intensity, that is God, and for this reason, sphere in which the center and the circumference coexist. As it happens with the concentrated thought that revolves around itself without expanding. In this, as in many other topics, intuition is hermetic, but its explanatory extension is platonic-pythagoreanizing. It is the continuous hermeneutics of the philosophic and pious schools of the Hellenistic era and after that the Greco-Roman: Neopythagoreans, Platonic-Pythagoreanizings, Gnostics and Hermetics.

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GARCÍA BAZÁN, FRANCISCO, “HERMES TRISMEGISTUS ESOTERICUS AND ESOTERISANT” SHJ, ISSUE I, nº 1, 2011 Though chaos keeps within the limits imposed by the created order, as the snake Apophis is out of the way3. The world can, however, suffer the human affronts4.

But the cosmic immortality keeps distance from the tumultuous chaos and is symbolized by the coiled up snake devouring it own tail, the Ouroborus5.

Man is also a peculiar being created by the will of God Demiurge, though fallen soul in a body. Reasonable soul, that is, with intellect and reason besides a body.

According to this, it forms part of what is endowed with life, that is, of all that grows and decreases: as the world -immortal and animated-, the sky and the stars, the animals animated and with breath- and the plants -that only have breath-.

It must be noted that the reason is the interpreter of the intellect and tells what the intellect wants and teaches, since it can see everything while the senses see by it. He who does not understand the logos lacks intellect, that is why disorder is dumb because it lacks discourse and intellect. The heavenly intellect is only perceived by the man who is the only one capable of seeing the visible and understand the intelligible. Man is immortal because of the intellect and the reason and mortal because of the body. Man has, therefore, two natures, immortal and mortal and three essences: intelligible, animated and material. But strictly speaking, man is truly “the immortal form of every man”, that is, intellect and reasonable soul6.

3

To see E. Hornung, Der Eine und die Vielen. Agyptische Gottesvorstellungen, Spanish translation by J.

García Lenberg, El Uno y los Múltiples. Concepciones egipcias de la divinidad, Trotta, Madrid, 1999, 147ff.

4

To see the Koré Kosmou, in F. García Bazán, La religión hermética, chap. IV, pp. 63ff..

5

Cfr. To see Zosimus of Panopolis “On the Omega Letter”, in F. García Bazán, La religión hermética,

chap. III, pp. 54ff..

6

The Definitions of Hermes Trismegistus to Asclepius in Armenian say illustratively: «God is within

himself, the world is in God, and man in the world. His (=man) deficiency is ignorance, his plenitude is the knowledge of God» (VII,5), since: «The body increases and reaches perfection due to nature; and soul fills up with Nous. Every man has a body and a soul; but no every soul has Nous. There are two (types of) Nous: the one is divine and the other (belongs to) soul. Nevertheless there are certain men who do not have even that a soul. Who(ever) understands the body, also understands soul; who(ever) understands soul, also (understands) Nous, because the admirable is (a) natural (object) of contemplation: each of the two is seen by means of the other...You have the power of getting free since you have been given everything. Nobody envies you. Everything came into being for you, so that by means of either one (being) or of the whole, you may understand the craftsman. For you have the power of not understanding

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GARCÍA BAZÁN, FRANCISCO, “HERMES TRISMEGISTUS ESOTERICUS AND ESOTERISANT” SHJ, ISSUE I, nº 1, 2011 3° Finally, how can man put in act a power that levels him with the gods?

Deifying, that is, unifying his three essences through the “way of Hermes”, path to a knowledge that brings the salvation with the self realization of man in the world and in God. In this deep and complete sense, Hermetism is philosophic and school of philosophy, that is, philosophy as mysteric or mysteriosophic philosophy. Because within its own characteristics, but as the Pythagoreanizing-Platonics that are “more Pythagoreans” (pythagorikóteron) -Moderatus of Gades, Eudorus of Alexandria, Nicomachus of Gerasa, Iamblichus of Chalcis- and the Gnostics and as confirmed by the occidental hermetic alchemists (Zosimus of Panopolis) and the orientals (al-Râzî) and the Islamic illuminists (Suhrawardî), the integral conception of philosophy, as a life style, implies two stages: love of wisdom and knowledge of what wisdom is as the science of the true being or of the what it really is7.

5. Hermetic and Gnostic Treatises Now, while the Korê Kosmou and the Fragments of Stobaeus confirm this transparent philosophic vision of reality of mythic-historic character, original of the Egypthian tradition and summarized by the Definitions of Hermes Trismegistus to Asclepius, through the perfectly identifiable treatises in the Corpus Hermeticum as gnostics: Poimandres (I), the Krater -The mixing bowl or the monad- (IV), That the

with your (own) will; you have the power of lacking faith and being misled, so that you understand the contrary of the (real) beings. Man has as much power as the gods. Only man (is) a free living (being), only he has the power of good and evil» (VIII, 4 and 6). To see J.-P. Mahé, in C. Salaman, D. van Oyen & W.D. Wharton, The Way of Hermes. The Corpus Hermeticum, Duckworth, London, 1999, 114-115.

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The disciple of Ammonius of Hermas, John Philoponus wrote this: «Pythagoras denominated as wisdom

(sophia) only the science of eternal things and denominated philosophy to the love (philia) of this wisdom. This is positively the purpose (telos) of philosophy: knowledge (gnosis) of the divine facts (theion pragmaton)», in Nicomachi isagogen Arithmeticam Scholia in U. Wilckens, voice sophia, ThWzNT, VII, 475. Two steps: gnosis and perfect gnosis. But also within this context that is beyond the habitual understanding of philosophy as an intellectually restricted activity or intellectual and contemplative, it offers a twofold sense in the growth represented by the continuity of knowledge that links both steps: a) the knowledge of the empiric contents leads to the knowledge of spiritual content without breaches in reality, going from the outside to the inside that governs it, or, b) the contents of knowledge is always spiritual or pneumatic and gradually liberates from inconsistent illusions that fragment it. Two realizing extremes within the gamut of the same philosophic conception: theurgy and gnosticism.

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GARCÍA BAZÁN, FRANCISCO, “HERMES TRISMEGISTUS ESOTERICUS AND ESOTERISANT” SHJ, ISSUE I, nº 1, 2011 good is in God alone and nowhere else (VI), That the greatest evil in mankind is ignorance concerning god (VII), On being born again (XIII), the Christian gnostics basing on the hermetic anthropological axis of the breach intellect/body, introduce surreptitiously their own division: noûs/kosmos8.

And the reasons presented are what lets us distinguish a series of ideas that are more gnostic than hermetic in the above mentioned treatises and that due to the ambiguity tend to confuse the interpreters9.

8

They do not consider the unitary and properly hermetic bloc constituted by intellect/soul or logos, the

later being an intermediate essence that participates in both natures: incorporeal and corporeal, a mixed essence that communicates the will and the divine thought –intellect- with the non rational corporeal structure and according to this with the tendency to one or another sense attaining a higher state or leading to exhaustion, without the presence of the intellect. This essentially mixed character of the rational soul is denied by the Gnostics, and for that reason Plotinus and Porphyre transform the anthropological and cosmological peculiarity of Hermetism with the theory of the “non-descending soul” that always stays in the Intellect, a position that arouse Iamblichus’ critics and rejection in On the Soul.

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1º The repetitions on the possesion of the knowledge as central point to attain salvation, according to

Poimandres 21 and 26; the Krater 4; That the good is in God alone and no however else, 5; On being born again, 10; or, on the other hand, ignorance considered as the major evil and equivalent to the body: That the greatest evil in mankind is ignorance concerning god, VII, 2; On being born again, 7. 2º To consider the Hermetic believer as “alien to the world”: On being born again 1; 3. 3º The overcoming of the world through reason and intellect and rejection of the body: the Krater, 2; 6; That the good is in God alone…, 3. 4º To consider baptism as the equivalent to the immersion in alchemical waters: the Krater, 4; 5º A terminology and atmosphere that are of Gnostic configuration and origin: Poimandres 1-8; 29-31; That the greatest evil in mankind is ignorance…, 1; On being born again, complete in comparison with the Ogdoad reveals the Ennead. In face of categorical hermetic statements as: «Everything came into being for you, so that by means of either one (being) or of the whole, you may understand the craftsman» (Definitions, VIII,6), the doubts sowed by the Gnostic readings should be solved and cleared with the same force. This is what the Anti Gnostic passages show and that can be selected in the different treatises of the Corpus Hermeticum: « [9]There cannot be two makers or more than two…[11] Clearly, there is someone who makes these things, and quite evidently he is one…[12] God makes everything. [In a god who is many you have the ultimate absurdity]» (cfr. XI, 9, 11,12, B.P. Copenhhaver, Hermetica, 39); «For if you carefully avoid contentious discourse, my child, you will find that mind, the soul of god, truly prevails over all, over fate and law and all else» (X II, 9, ibidem, 45). «[4] There is someone, Tat, who is maker and master of all this... [7] Who made them all? What sort of mother or what sort of father if not the invisible god, who crafted them all by his own will? [8] No one claims that a statue or a picture has been produced unless there is a sculptor or a painter. Has this craftwork been produced without a craftman, then? Oh, how full of blindness, how full of irreverence, how full of ignorance! Tat, my child,

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GARCÍA BAZÁN, FRANCISCO, “HERMES TRISMEGISTUS ESOTERICUS AND ESOTERISANT” SHJ, ISSUE I, nº 1, 2011 6. Hermetism and Hermeticism This way, a core of Hermetism is depicted that in the rivalry of religions and cultures driven by the historic initiative of Hecataeus of Abdera as spokesman of Ptolomy I Soter in the framework of the oikoumene and in which the Babylonian Berossus, Zeno of Rhodes and Manetho among others took part, shows the effort to maintain the identity under the form of extreme resistance of some selective cults. The echos that this attitude produced brought various consequences of external confusion as happened with Hecataeus who wanted to offer a Hermes apt for political-religious promotion; of Artapanus who wanted to profit from the figure of Hermes for the Jewish religion or of Cicero who understood that Hermes/Thoth is Greek10.

The following phase of appropriation will be Christian; Gnostic first, Catholic later and finally esoterisant at the beginning of the modern period. Teurgists and alchemists, though to a lesser degree, nourished from the same ambiguities. A thesis remains; that of the sacred figure of Hermes Trismegistus/Thoth supported during milleniums in different religious contexts, although there are a few testimonies that have kept a limpid image of it: John Stobaeus and the Defintions of Hermes Trsimegistus to Asclepius. The rest, with the best of intentions has combined the gold of spirituality of a

never deprive the craftworks of their craftman.…Or rather, he is stronger even [than a name used of god,] so great is the father of all. Surely it is he alone whose work it is to be a father» (V,4,7,8, ibidem, 19-20).

«Reverence is knowledge of god, and one who has come to know god, filled with all good things, has thoughts that are divine and not like those of the multitude. This is why those who are in knowledge do not please the multitude, nor does the multitude please them. They appear to be mad...As I have said, vice must dwell here below since this is its native land. The earth is its native land, not the cosmos, as some will blasphemously claim» (IX,4, ibidem, 28). «You need not be on guard against the diversity of things that come to be, fearing to attach something low and inglorious to god. God’s glory is one, that he makes all things, and this making is like the body of god. There is nothing evil or shameful about the maker himself; such conditions are immediate consequences of generation, like corrosion on bronze or dirt on the body. The bronzesmith did not make the corrosion; the parents did not make the dirt; nor did god make evil»(XIV,7, ibidem, 56) –the Greek text is of D. Nock-A.N.J. Festugière, Corpus Hermeticum, the English translation of Brian P. Copenhaver, Hermetica. The Greek Corpus Hermeticum and the Latin Asclepius in a new English translation with notes and introduction, Cambridge University Press, 1992 (reprint 1997).

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De nat. deorum III, 56.

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GARCÍA BAZÁN, FRANCISCO, “HERMES TRISMEGISTUS ESOTERICUS AND ESOTERISANT” SHJ, ISSUE I, nº 1, 2011 way of liberation with the bargain of the strange, making up the long history of Hermetism and hermetizations of Hermes Trimegistus11.

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Cfr. F. García Bazán, La religión hermética,, Chap. V, pp. 69ff., concerning to the new renacentist and

modern stage in the history and transformations of Hermetism in Platonic Academy of Florence, M. Ficinus, G.G. Plethon and the links between Hermetism and philosophia perennis.

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