Continuing our Hermeticism FAQ series (see part I and part II here), let’s continue today with Part III, on the various doctrines, beliefs, and teachings of Hermeticism!
Is Hermeticism monotheistic, or is it polytheistic?
Either or both, depending on your perspective. It is true that the bulk of the Hermetic texts, especially the “philosophical Hermetica”, focus on a singular God as the One and the Good for the purposes of both cosmological structure as well as theosophical devotion, but it’s also true that the same Hermetic texts discuss the ensoulment of statues by the gods and encourage the worship of such corporeal gods as well as the many gods in heaven. Whether one wants to consider there to be just one God and all other entities as angels subservient to this one God, or whether one wants to consider the One to be on an ontological level beyond the gods and the gods to have their own reality, Hermeticism may admit both or either perspective. It is also helpful to consider the One to be a “god whom the gods themselves worship” or a “god beyond the gods”, a perspective that is evinced in magical texts from the same time period.
Is Hermeticism pantheistic or panentheistic?
It is perhaps most accurate to describe Hermeticism as panentheistic, where God is both immanent within and throughout the cosmos as well as transcendent of it. All things in this cosmos come from God, and God is visible throughout all of creation by means of God’s creatures; at the same time, God is also infinitely beyond the cosmos. God, however, should not be equated with the cosmos, which is a strictly pantheistic (and not panentheistic) perspective. Although one may understand all things that exist as existing within God, it should be remembered that God can only be known in a way that extends beyond and outside the cosmos; one must rise above and beyond the cosmos to get on God’s own level in order to know God, which is also how we return to our own origin, which also lies beyond the cosmos.
Is there a demiurge in Hermeticism?
Depending on the specific text, yes, Hermeticism does teach that while God is the ultimate creator of all things, God creates worldly, material things by means of a demiurge. The word “demiurge” (dēmiourgos in Greek) literally means “craftsman” or “artisan”, and in Hermeticism is seen to fashion the material, sensible, and perceptible world in accordance with the reason and will of God. This perspective of the demiurge should not be confused with the demiurge of gnostic teachings, which tends to consider the demiurge in a much more negative light, ignorant of God and thus considered “blind” or “stupid”. No such association is made with the Hermetic demiurge, who is considered a representative of the will and reason of God and in our cosmos is represented by (or, depending on the text, literally present as) the Sun itself.
Is there fate or is there free will in Hermeticism?
Hermeticism is essentially deterministic, with notions of free will (as generally thought of on a mundane level) being an illusion, but there is some nuance to this stance in Hermeticism. There is a sort of chain that makes Hermeticism deterministic:
- The fundamental ruling principle in all things is the will of God, also called Providence. As the will of God, this is what establishes the high-level notions of what things are to be.
- Necessity, as a “servant” of Providence, is what arranges the logical consequences and ramifications of Providence.
- Fate, as a “servant” of Necessity as Necessity is a “servant” of Providence, is what arranges the sequence of things that happen (and which must happen, either according to Necessity or to Providence).
- The powers of the stars, both the seven planets as well as the myriad fixed stars, facilitate Fate upon the things that exist in the world below from the directives of Fate above.
This is one of the reasons why the study of astrology is important for Hermeticism, since—as the study of the planets and stars—grants us insight into Fate and, thus, the very will of God. It should be noted, however, that things only apply in the domains upon which they bear; thus, Fate only applies to the cosmos (and, more specifically, our material world). Because of this limitation on Fate, it is proper to say that Hermeticism is only deterministic within the realm of the cosmos; beyond it, other rules apply. That distinction of determinism or lack thereof between the encosmic and hypercosmic realms becomes important once one understands the nature of and the relationship between the soul and the body, and what the goal of the Way of Hermēs is.
What exactly is the soul in Hermeticism, and what role does it play?
The existence of the soul is taken for granted in Hermeticism, and is one part of the dualistic understanding of what a human consists of: a material, mortal body and an immaterial, immortal soul. Of these two parts, it is the soul that is held to be the “true” human, the essence of a human being, and is made in the image of God as God’s own child (and can be considered a sibling to the Demiurge and the cosmos itself). Being created directly by God and, thus, not as a product of the cosmos, the soul is essentially above Fate.
What exactly is the body in Hermeticism, and what role does it play?
The body is the material, mortal component of a human being, housing and being animated by the immaterial, immortal soul. Unlike the soul, which has its origins directly in God and is made as an image of God, the body is a creation of the cosmos and is made as an image of the soul. Because the body is a creation of the cosmos, the body is subject to Fate. Unlike the soul, which provides its own “energy” and will, the body is driven by two energies: that of drive (thumos, the emotional and passion-based desires of the body-generated ego) and desire (epithumia, the physical needs and appetites of the body).
What is the relationship between the soul and the body?
The essential human, being soul and thus being immaterial, cannot directly interact with a material cosmos without a material body, which is why the soul is housed in the body, and the connection between soul and body is facilitated by means of spirit (pneuma, literally “breath” but also with connotation of the subtle powers of air in general). Although the soul is nominally the master of the body, the body can sometimes overpower the soul if the drive and desire of the body is stronger than the intentions and will of the soul itself; because drive and desire are bodily, and because the body is subject to Fate, the overpowering of the soul by drive and desire thus afflicts the soul with Fate. Even though the soul comes from a realm beyond the cosmos and is thus not necessarily subject to Fate, it can still be influenced and impacted by Fate due to the body, especially when the body is stronger than the soul that it houses. It is part of the way of Hermēs to learn how to tame the drive and desire of the body so that they remain in service to the soul and not the other way around, thus minimizing the impact of Fate upon the soul and freeing the soul to act how it needs to.
Is there reincarnation in Hermeticism, or is there a Heaven and Hell, or other afterlife?
Reincarnation of the soul into different bodies is generally held to be the case in Hermeticism, at least up until the point where the soul is able to break free of the cycles of birth, death, and rebirth in the cosmos and rejoin with its origin in God beyond the cosmos. This does not mean that incarnation is a punishment, but it is where we are all the same. The bulk of Hermetic texts agree that the reincarnation of the human soul only occurs in human bodies, even if one’s conduct in their previous life can determine the quality of the next. There is a strong similarity between these Hermetic notions and the doctrines of saṃsāra and mokṣa in Vedic religions like Hinduism. There is no notion of a generic neutral afterlife of shadehood, like Haidēs for the Hellenes or Sheol for the Jews. In most texts, likewise, there is no notion of a hell for sinners as in Christianity, although some texts like the Perfect Sermon do describe a punishment for souls who are unconditionally “stained with evil”, so it appears that this doctrine was being developed in later texts or which was added onto Hermeticism from outside sources, and is not generally common or a universally-held belief.
Why are we here to begin with?
It is difficult to question the reason behind the creation of God, but the explanation for humanity’s creation and incarnation is that God created the cosmos and thought it beautiful, since it was made according to the will of God and, thus, in an image of God. In order to fully celebrate the creation of the cosmos, God also created humans, also in the image of God (but in a different way than the cosmos was created), so as to engage with, understand, and adore the creation of God that was the cosmos. However, creating humans as immaterial soul alone was not enough for them to fully engage with the material cosmos, and so bodies were created to house the soul so as to fully immerse the human soul in creation as a human being consisting of both body (so as to interact with the cosmos) and soul (so as to know and comprehend the cosmos as a creation of God). The problems begin to arise when we misunderstand the proper relationship between the soul and the body, or between humanity, the cosmos, and God; when this relationship is imbalance or misunderstood, we begin to depart from our original tasks and forget what it is we’re supposed to do and become while down here. This is part of the goal and aim of the Way of Hermēs: to remember our divine origin, to remember what we truly are, and to fully engage in the work of creation as is right and proper for us, but only as is right and proper for us.
What exactly is gnōsis in Hermeticism, and what role does it play?
The Greek word gnōsis literally means “knowledge” in English, but this is more than just an intellectual understanding of a concept. In the Way of Hermēs, gnōsis is more the experiential, non-discursive knowledge of something true; it is not something that can just be arrived at through discourse or logical proofs (what might be called logos in Greek), nor something that is simply taught and believed (what might be called epistēmē). Rather, gnōsis is more akin to a “divine revelation”, and the experience of gnōsis is something Hermeticists aim for achieving—usually multiple times. The proper way to approach gnōsis (as evidenced in the Hermetic texts where such experiences are described) is one of care, through preparation and purification ahead of time and by means of unpacking and analysis afterwards, so as to properly integrate the experience and meaning of such an experience of gnōsis without misinterpreting it or going crazy because of it. It is thus beyond mere insight or a hunch, and closer to a literal inspiration in the soul by God itself.
What exactly is nous in Hermeticism, and what role does it play?
Nous is the Greek word for “mind”, but this is not to be understood as what we generally or conventionally understood as our day-to-day thinking mind of thoughts and imagination. As a technical term in Hermeticism, nous refers to a sort of divine awareness, the faculty that allows one to achieve gnōsis. The specific nature of nous is not always clear in the Hermetic texts, and some Hermetic texts tend to describe it differently from others; as such, it is not clear whether nous is something external to the soul and “added onto/into” worthy souls that lack it and seek it, or whether it is simply a faculty preexistent in the soul but which lies dormant until awakened. Either way, not all people have access to nous, and realizing that access (and the potential gnōsis it permits) is an early part of the Way of Hermēs.
Why is the cosmos described as “evil”?
Although the words “good” and “evil” are bandied about in the Hermetic texts, it’s important to remember that these were, for the most part, used in a philosophical sense and not a moral sense (although the moral senses of the words come about from the philosophical senses). Suffice it to say that the Good, as a philosophical concept, is equated with God, and anything that is not God is thus not Good; as a result, anything that is created by God is not Good, but because all things are in Good, all things are likewise in (or participate in) the Good. This can be expanded to notions of being able to be moved by passion, change, corruption, or the like, which are all discussed in the Hermetic texts, but this is the simple notion; thus, evil is just “not Good”. When extended to morality, things are morally good if they draw one closer to God, and evil if they do not. A single act done by one person may be morally good for them, depending on their fate and whether or not they do that thing in accordance with fate and with the awareness that nous confers, while that same act may be morally evil for another depending on their fate and awareness (or the lack thereof) that nous confers. It can be a tricky subject to tackle at times, but in general, the more we align ourselves to act in accordance with our fate in this world and with the will of God directing our souls, the more good we do, since that is what helps us reach closer to the good.
Why did God create evil or allow it to exist?
It’s fair to give God in the Hermetic texts the usual “all-good, all-knowing, and all-powerful” description according to the usual arguments of theodicy, but we also need to give God the descriptor “all-rational”, too; in that light, this is the best of all possible worlds, and all things that exist and happen do so according to the will of God (remember the Providence-Necessity-Fate chain described before). Evil, in this light, doesn’t exist except as an illusion of duality, and the same generative and change-based processes that produce “evil” in the cosmos also purge the cosmos of that same “evil”. Suffering, likewise, only exists as an artifact of sensation and ignorance, and it too is liable and obligated to pass away from existence just as much (and just as fast) as it passes into existence. In this, moral evil and suffering exist as part and parcel of the cosmos in which we live just as much as moral good and pleasure, because both are part of the same overall creation, and the existence of one logically necessitates the existence of the other. By coming to understand the processes of the cosmos, we also understand the nature of things and how they impact us, whether for weal or for woe; similarly, by coming to better understand the cosmos and our place in it, we also learn the means of rising above and beyond the cosmos, and thus away from suffering and closer to the peace of divinity.
In Book II of the Corpus Hermeticum, it says something weird about having children and how those who don’t have children are cursed. Um…?
This part has caught a number of people off-guard, seemingly out of place when it comes to Hermetic discussions, as it seems to imply a sort of divine retribution for not rearing children. After all, not all people are willing or able to bear or raise children, sometimes for very good reasons (e.g. lack of means) and other times for reasons outside their control (e.g. infertility). That being said, in order to maintain the good ordering of the cosmos, humanity is enjoined to continue reproducing itself, which Book II of the Corpus Hermeticum interprets to place a moral obligation on individuals to continue that work of reproduction and the continuation of the human race. This text can just as much be said to apply to physical children as well as to spiritual children; thus, those who can manage to “increase by increasing and multiply by multiplying”, whether by having children of one’s own or by supporting the children of others, or by giving the gift of spiritual birth to those who seek the Way of Hermēs (since the spiritual womb that all have is used as a metaphor in several Hermetic texts) are all valid ways to fulfill this sort of obligation. Further, one can also interpret this injunction to have children even more generally by interpreting all acts of creation to be one’s children, including the development of medicine, the cultivation of plants, the generation of art, the ensoulment of statues and talismans, the production of invention, and so forth; all of these are just as valid ways to engage in the work of creation in addition to bearing and raising children.
What about the Seven Hermetic Principles/Laws?
This is just more stuff from The Kybalion, and has no meaningful bearing on the study of Hermeticism. Unless you’re actively engaged with The Kybalion as a self-help book, all they’re good for is getting more clicks on YouTube for badly-overdone video shorts on what miserably passes for “content” nowadays.
Something something gender?
We really don’t need any more bad or historical cis takes in spirituality at this point. Besides the fact that the oft-vaunted “principle of gender” is nothing more than more tripe from The Kybalion, there’s also nothing—zero, zip, zilch, nada—in Hermeticism that teaches about any divine or essential notion of masculinity or femininity. Rather, God is explicitly androgyne (which, in classical terms, is also equivalent to saying “genderless”), and as the essential human (i.e. the soul) is made in the image of God, so too is the essential human also androgyne (or genderless). Even the original humans were considered to be bimorphic, consisting of both genders (in much the same way as Aristophanēs’ story regarding the origin of love in Plato’s Symposium) before they were split into distinct genders. Gender only comes about in terms of physical bodies for the explicit and sole purpose of biological reproduction, and otherwise has no bearing on any Hermetic teaching or practice. While some might find the notion of spiritual or divine gender comfortable or useful for their models of cosmology and theology, there is no such notion in Hermeticism, nor is one needed in order to make sense of the cosmos, of divinity, or of ourselves from a Hermetic standpoint. If there is any indication at all regarding gender in Hermeticism, even when it comes down to the physical level, it is that they are to be held equal in power and ability, just with distinct roles to play in a small handful of acts related to procreation.
What about the role of women in Hermeticism?
It is true that the vast majority of Hermetic texts involve male characters, or characters which are grammatically described as male in the original Greek, Latin, or Coptic language: Hermēs Trismegistos, Asklēpios, Tat, Ammōn, Osiris, Poimandrēs, and the like. The only woman who appears is Isis in the Korē Kosmou texts, where she appears as the mentor and instructor of Hōros taking on the same role that Hermēs did for his students. The dearth of women in the Hermetic dialogs can be attributed largely to the culturally male-dominant milieu in which the Hermetic texts (and, for that matter, the vast majority of religious and philosophical texts of the time) were written, but this should not be construed to say that the absence of women is indicative of anything significant. As mentioned earlier, neither sex nor gender have any role to play on any level except that of biological procreation; in all other respects, both in this world and in any other, women are just as important, valid, necessary, and powerful as men, because there is no fundamental distinction between them that matters on any level beyond the merely physical, and that for one concern only.
What about the disagreements in doctrine amongst the Hermetic texts themselves?
It is true that not all the Hermetic texts agree on all details or on all points; after all, they were written by different teachers across several hundred years with varying influences, even if they all agreed on the same high-level things and participated in the same fundamental cultural, social, religious, and philosophical environment. Sometimes this is a case where different teachers started with the same set of premises, but used different logical arguments or different perspectives to end up at different conclusions; other times, different fundamental premises were used that led to different conclusions, even if the overall logic was the same. In some cases, different things were taught to students at different times, such as a simpler and more general model for beginner students but more complicated models with unexpected outcomes for more advanced students who are already comfortable with the general models; in other cases, one teacher’s takeaway from a mystic vision leads them to have information and conclusions that fundamentally change their perception of a particular teaching. It is a fool’s errand to try to get all the different and differing points of doctrine in the Hermetic texts to agree with each other completely, even if they can be said to agree generally; these differences should be understood for what they are. Such inconsistencies do not mean that Hermeticism is a fundamentally flawed form of mysticism, but that there is a wide variety of ways to perceive, reckon, and approach the cosmos and divinity even within the same overall milieu.
Did Hermetic doctrines or beliefs change over time?
To be sure, Hermeticism is not something necessarily fixed in time, as it continued to evolve through the millennia across several continents, adapting and adopting other beliefs and practices for its own ends just as much as it was adapted and adopted by other beliefs and practices for theirs. That being said, to trace the specific growth and evolution of Hermeticism through all these circumstances can be difficult. As a result, such doctrines and beliefs definitely underwent change, but not all such changes were done in a way that furthered the logic of Hermeticism, and some such changes ended up causing even more difference or disagreement in doctrine than what was there previously, especially if it meant Hermeticism could be made more tolerable to otherwise intolerant religious communities or authorities. Unless one is specifically focusing on a particular post-classical era or context in which Hermetic doctrines were present in some form or another, it is recommended to always draw things back to their origins and compare against the original fundamental Hermetic texts to get a better idea of what changed, how it changed, why it changed, and whether it is in accord with the original logic and goals of the Way of Hermēs.
Can I incorporate modern or non-Hermetic beliefs into Hermeticism?
It depends on the belief; if we use the classical Hermetic texts (the origin of the notion of “Hermeticism”) as a foundation to gauge the “Hermeticness” of something, then we can identify things that are compatible with Hermeticism and things that are incompatible with Hermeticism. There’s a general rubric I like to recommend for things like this, whether or not such beliefs are modern:
- If a particular doctrine agrees with the doctrines of the Hermetic texts, both in means as well as in ends (i.e. they both end up at the same place and using the same road), then the thing can just be considered Hermetic as it is.
- If a particular doctrine does not agree with the Hermetic texts but does not disagree either (i.e. the Hermetic texts don’t talk about it at all and the logic of Hermeticism does not preclude it), then it can be used or adopted by Hermeticism within reasonable bounds, until extending such a doctrine begins to conflict with those of the Hermetic texts.
- If a particular doctrine disagrees with the Hermetic texts and relies on fundamentally conflicting assumptions, then it is not Hermetic, but may (with enough effort and changes) be altered or adapted by Hermeticism for Hermetic ends.
When discussing such doctrines that are added to or which extend the explicit doctrines of Hermeticism according to the Hermetic texts, it should be made clear what they are, why they are included, and whether and how much they agree with the explicit underlying doctrines or why they are permissible. In other words, it is better to justify one’s approach in including such doctrines rather than simply adding them haphazardly in because one can.