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Hermeticism

her-MET-ih-siz-um
Esoteric / Occult

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Origin 1 to 300 CE

Hermeticism is an esoteric and philosophical tradition based on writings attributed to Hermes Trismegistus, a legendary sage blending the Greek Hermes with the Egyptian Thoth. Its core texts, the Corpus Hermeticum and the Emerald Tablet, teach the unity of the cosmos, the correspondence between the higher and lower worlds captured in the maxim as above, so below, and the ascent of the soul toward the divine mind through knowledge and virtue. Hermetic thought embraces the study of nature, astrology, alchemy, and theurgy as ways of grasping the one power that pervades all things. It presents a hopeful vision of the human being as a great marvel able to know and rejoin the divine source.

History & Origin

Hermeticism takes its name and its supposed original teacher from Hermes Trismegistus, a legendary sage merging the Greek god Hermes and the Egyptian god Thoth; its core texts, the Corpus Hermeticum, were composed in Greco-Roman Egypt in the early centuries CE, though long believed in the Renaissance to be far older.

Facts
History
Era of Decline
300 to 600 CE 1
Era of Decline
The Greek texts are lost to the Latin West until 1463 1
Era of Modern Revival
1463 to 1471 1
Era of Modern Revival
The Corpus Hermeticum's rediscovery and Latin translation by Marsilio Ficino in 1471 sparked a major revival of Hermetic thought in early modern Europe. 2
Status
Status Today
Revived or reconstructed in the modern era 1
Status Today
Historical; not practised continuously 1
Practice
Practice Status
Living, and practised in varied local forms 3
Sourced to the subject's own accountThe core Hermetic texts, including the Corpus Hermeticum and the Emerald Tablet, have been published since the Renaissance and are freely available and widely studied today, including by academic historians of Western esotericism. No closed initiatory core withholding these texts from outside description is documented for the tradition as a whole, though individual modern Hermetic orders may run their own internal degree structures.
Origins
Origin Period
1 to 300 CE 1
Place of Origin
Roman Egypt, chiefly Alexandria 1
Founder
None; the Hermetica are attributed to the legendary Hermes Trismegistus 1
Belief
Theology
Monistic: one ultimate reality behind all appearance 1
Theology
Emanationist: reality proceeds from an ineffable One 1
Learn More
The Hermetic Writings

There was no Hermetic church, no Hermetic priesthood and no Hermetic creed. There were texts, and the tradition is defined by them.

The core is the Corpus Hermeticum, seventeen Greek treatises assembled at some point in the Byzantine period out of a much larger literature. Most take the form of a dialogue in which Hermes Trismegistus, thrice-greatest Hermes, instructs a pupil, often Asclepius or his son Tat, on god, the cosmos, mind and the fate of the soul. The first and most famous, the Poimandres, describes a vision of the origin of things and the descent of the human being through the planetary spheres. Alongside the Corpus stand the Latin Asclepius, a longer dialogue surviving complete only in translation, the excerpts preserved by the anthologist Stobaeus, and Coptic Hermetic pieces found among the Nag Hammadi codices, which showed that this literature circulated in the same Egyptian milieu as the gnostic texts.

Hermes Trismegistus is a fusion. The Egyptian Thoth, god of writing, measurement and wisdom, was identified with the Greek Hermes in the Hellenistic period, and the resulting figure is treated in these texts less as a god than as an ancient Egyptian sage who had received revelation and written it down. That framing mattered enormously later, because it presented the writings as far older than they are.

The literature divides roughly in two. The philosophical Hermetica are the dialogues on god and soul; the technical Hermetica are the much bulkier body of astrological, alchemical and magical writings circulated under the same name, dealing with the properties of stones and plants, decans, talismans and the drawing down of celestial power. The older assumption that these served entirely separate audiences has weakened. The Asclepius describes the animation of statues, and the philosophical texts share their cosmology with the technical ones.

Dating is now reasonably settled: the surviving Greek treatises were composed in Roman Egypt, mostly in the second and third centuries CE, by authors writing in Greek and drawing on Platonism, Stoicism and some genuinely Egyptian material. What they are not is a survival of pharaonic religion, and the whole later history of Hermeticism turns on how long it took Europe to work that out.

As Above, So Below

The best-known Hermetic sentence is not from the Corpus Hermeticum. It comes from the Emerald Tablet, a short text first attested in Arabic in about the eighth or ninth century and translated into Latin in the twelfth, which opens with the statement that what is below corresponds to what is above, and what is above to what is below, in the accomplishment of the miracle of the one thing. In Latin Europe this became the motto of an entire way of thinking.

The idea it compresses is correspondence: the cosmos is a single connected order in which the human being is a microcosm answering to the macrocosm, so that metals answer to planets, plants and stones to signs, and organs of the body to regions of the sky. If the correspondences are real, they can be worked with. This is the theoretical ground beneath astrological medicine, talismanic magic and much of alchemy, and it explains why those practices were not regarded by their practitioners as arbitrary but as applied cosmology.

The philosophical dialogues are less concerned with technique. Their subject is the ascent and destiny of Nous, mind, which is of divine origin and capable of returning to its source. The human being is described in the Asclepius as a great wonder, positioned between the divine and the material and belonging to both. Salvation is by knowledge, and the ascent is often described as the shedding of the qualities acquired from each planetary sphere on the way down: as the soul rises it returns growth-hunger to one sphere, guile to another, ambition to a third, until it stands free.

Where Hermetic writing differs from the gnostic material it resembles is in its attitude to the world. The gnostic scheme generally treats the cosmos as a prison built by an inferior maker. The Hermetic texts more often treat it as beautiful, ordered, and itself a revelation of god, describing the cosmos as a second god and the visible order as something to be contemplated rather than escaped. They are not consistent about this, and some passages are bleakly dualist, but the dominant tone is affirmative, and that difference is why Renaissance readers found the literature so usable.

Alchemy absorbed the vocabulary wholesale. The word hermetic in the sense of sealed comes from a laboratory technique attributed to Hermes, and the language of the tradition has been embedded in Western esoteric practice ever since.

Ficino, Casaubon, and the Long Afterlife

In 1460 a Greek manuscript of the Corpus Hermeticum reached Florence. Cosimo de' Medici ordered Marsilio Ficino to set aside his translation of Plato and render it into Latin first, which he did in 1463. The priority is the point: the texts were believed to be the work of an Egyptian sage contemporary with, or older than, Moses, and therefore to preserve a primordial revelation, a prisca theologia, an ancient theology running from Hermes through Orpheus, Pythagoras and Plato, and agreeing in advance with Christianity.

On that basis Hermeticism became a central current of Renaissance thought. Ficino developed a natural magic of planetary correspondences; Pico della Mirandola joined it to Kabbalah; Giordano Bruno pushed it toward a radical cosmology and was burned in 1600, though his Hermeticism was one element among several in his condemnation. The literature fed alchemy, astrology, medicine, art and political theory, and the assumption of Egyptian antiquity was fundamental to its authority.

That assumption was destroyed in 1614, when the philologist Isaac Casaubon examined the Greek of the Corpus Hermeticum and showed that it could not be ancient. The vocabulary is late, the philosophical terminology belongs to the Hellenistic schools, the texts are written in prose of the Roman imperial period, and they refer to matters postdating any conceivable Egyptian sage. His dating, roughly the first centuries CE, has been confirmed by everything found since and is not seriously disputed.

The effect on scholarship was immediate and the effect on practice was slight. Hermetic material continued to circulate through the Rosicrucian manifestos, through alchemy and Freemasonry, through the eighteenth and nineteenth centuries, and into the Hermetic Order of the Golden Dawn, founded in 1888, which put the name on the movement from which most modern Western ceremonial magic descends. The Kybalion, published anonymously in 1908 and widely sold as Hermetic philosophy, is a work of American New Thought with no ancient content whatever, and is frequently mistaken for the real thing.

Modern scholarship has also complicated Casaubon's verdict in one respect. A late date does not preclude Egyptian content, and specialists now identify genuine Egyptian religious material inside these Greek texts. The Hermetica are not pharaonic wisdom, but neither are they simply Greek philosophy in Egyptian costume.

In the Texts
Corpus Hermeticum I (Poemandres) 1-3Thrice-Greatest Hermes, vol. 2: the Corpus Hermeticumrevelation

It chanced once on a time my mind was meditating on the things that are, my thought was raised to a great height, the senses of my body being held back, just as men are who are weighed down with sleep after a fill of food, or from fatigue of body. Methought a Being more than vast, in size beyond all bounds, called out my name and saith: What wouldst thou hear and see, and what hast thou in mind to learn and know? And I do say: Who art thou? He saith: I am Man-Shepherd, Mind of all-masterhood; I know what thou desirest and I'm with thee everywhere.

Thrice-Greatest Hermes, vol. 2: the Corpus Hermeticum. translated by G. R. S. Mead.

About This Passage

Corpus Hermeticum I (Poemandres) 4Thrice-Greatest Hermes, vol. 2: the Corpus Hermeticumvision and holiness

E'en with these words His aspect changed, and straightway, in the twinkling of an eye, all things were opened to me, and I see a Vision limitless, all things turned into Light,, sweet, joyous [Light]. And I became transported as I gazed.

Thrice-Greatest Hermes, vol. 2: the Corpus Hermeticum. translated by G. R. S. Mead.

About This Passage

John 1:1-3The Holy Bible, American Standard Versioncreation, word

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through him; and without him was not anything made that hath been made.

Logos as ordering principle is shared ground with Hermetic and Stoic thought.

The Holy Bible, American Standard Version. translated by American Revision Committee.

About This Passage

Cross-Tradition Connections

Affirmation Of

The Emerald Tablet's formula that what is below corresponds to what is above is Hermeticism's best known statement.

Source Emerald Tablet (Encyclopaedia Britannica)Encyclopaedia Britannica editors

The Corpus Hermeticum's opening treatise presents divine Mind as the source of all things, foundational to Hermetic teaching.

Source Corpus Hermeticum (Hermetica)Attributed to Hermes Trismegistus

Associated With

Alexandria, Cities

The city where the Corpus Hermeticum was chiefly composed.

The Egyptian half of the Corpus Hermeticum's Greco-Egyptian synthesis; consistent with Thoth worshipped-in Hermeticism and Hermeticism originated-in Egypt.

A Hermetic dialogue in which Hermes instructs Asclepius on god, cosmos, and humanity.

The order traces its tradition through Hermeticism and its published system is Hermetic ceremonial magic. The descent is the order's account of itself; the practice is what can be read.

Source Encyclopedia of American ReligionsJ. Gordon Melton

Its manuscript holdings include John Dee and Edward Kelley's angelic diaries.

Source Encyclopaedia Britannica (online academic reference)Encyclopaedia Britannica editors

Framed as revelatory dialogues between Hermes Trismegistus and his pupils; became the philosophical bedrock of Western esotericism.

An alchemical claim circulated under Paracelsus's name; Hermeticism's own description names alchemy as a core Hermetic practice.

Source The Secrets of AlchemyLawrence M. Principe

Consistent with the Koine Greek language edge above; the Indo-European family already carries edges to Zoroastrianism, Celtic Paganism, Norse Paganism, Roman Religion, Ancient Greek Religion and Hinduism.

Source Ethnologue: Languages of the WorldDavid M. Eberhard, Gary F. Simons and Charles D. Fennig (eds.)
Koine Greek, Languages

The Corpus Hermeticum already carries an originates-in-language link to Koine Greek; Hermeticism itself had no direct language link, unlike Christianity's parallel one.

Mortlake, Sacred Sites

The Enochian material was recorded at Dee's house at Mortlake.

Hermetic literature developed in the same late antique milieu as Neoplatonism and shares its emanationist metaphysics of ascent from a transcendent source, though the two remained distinct schools rather than one tradition.

Rudolf II, Figures

His collection and his patronage rested on the premise that the natural and the made world answer to one another, the working assumption of Renaissance natural magic.

Source Giordano Bruno and the Hermetic TraditionFrances A. Yates
Source The Secrets of AlchemyLawrence M. Principe

Presents seven Hermetic principles and claims to distill an ancient Hermetic oral teaching.

Objects and Practices of This Tradition

Alchemy, Disciplines

Hermeticism is the philosophical root of Western alchemy: the doctrine of correspondence between above and below, and of one prime matter behind all substance, is what makes the transmutation of metals and of the soul a single operation.

Source Psychology and AlchemyC.G. Jung
Anael, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Cassiel, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Source Islamic Geomancy and a Thirteenth-Century Divinatory DeviceEmilie Savage-Smith and Marion B. Smith

Hermetic philosophy supplies the premise the whole ritual system rests on, that what is below corresponds to what is above, so that acting on a symbol acts on what it stands for; the Renaissance recovery of the Hermetic texts is what made learned magic respectable.

Source Liber 777Aleister Crowley
Evocation, Rituals
Source Grimoires: A History of Magic BooksOwen Davies
Gabriel, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Gabriel, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Gabriel, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Haniel, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

The legendary author-revealer of the Hermetic corpus and its namesake figure.

Source Encyclopedia of ReligionMircea Eliade (ed.); Lindsay Jones (ed., 2nd ed.)
IAO, Mantras

Derived from the tradition recorded on the mantra, Gnosticism, Hermeticism and modern ceremonial magic.

Invocation, Rituals

Central to Western magic, ceremonial-magic vocabulary of prepared space, recited names and godform assumption.

Source The Occult WorldChristopher Partridge (ed.)
Kabbalah, Disciplines

Renaissance Hermeticism absorbed the Christian Cabala and fused it with astrology and alchemy, producing the composite Hermetic Qabalah on which the whole later Western esoteric tradition rests, spelled differently to mark its distance from the Jewish original.

Source Major Trends in Jewish MysticismGershom Scholem
Khamael, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

The rite belongs to the Golden Dawn Hermetic curriculum, where it is the first practical working given to the Neophyte and the foundation on which the later pentagram and hexagram rituals are built.

Source The Golden DawnIsrael Regardie
Metatron, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Michael, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Michael, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Michael, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Mortlake, Sacred Sites

Conjuration within protective circles and the drawing of sigils, the vocabulary of Western grimoire magic.

Source Grimoires: A History of Magic BooksOwen Davies

Hermetic teaching treats number as one of the correspondences by which the above and the below answer to one another, so the seven planets, four elements and twelve signs supply a numerical grammar that ties the whole system together.

Source Cheiro's Book of NumbersCheiro (William John Warner)
Source Encyclopedia of ReligionMircea Eliade (ed.); Lindsay Jones (ed., 2nd ed.)
Raphael, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Raphael, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Raphael, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Raziel, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Sachiel, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Hermetic thought treats geometric proportion as a key to the cosmos, since the doctrine of correspondence requires the same ratios to govern above and below; the Renaissance recovery of these texts put sacred proportion at the centre of Western esotericism.

Source ElementsEuclid
Samael, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Sandalphon, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Tarot Reading, Rituals
Source A Wicked Pack of Cards: The Origins of the Occult TarotRonald Decker, Thierry Depaulis and Michael Dummett

The text is a Greco-Egyptian exorcism from the magical papyri, taken up by the Golden Dawn and by Crowley in a different register from the one it was written in.

Source Emerald Tablet (Encyclopaedia Britannica)Encyclopaedia Britannica editors

Why this is corrected. Recorded as a claim the tradition made about its own antiquity, and found false. The texts themselves remain genuine writing of Roman Egypt.

Source Giordano Bruno and the Hermetic TraditionFrances A. Yates

The exercise draws the Middle Pillar of the Qabalistic Tree onto the body, and was set out in its familiar form by Israel Regardie in 1938 out of Golden Dawn material.

Source The Golden DawnIsrael Regardie

A nine-part AMORC video history that traces Rosicrucian claimed lineage explicitly through Hermeticism, alongside Gnosticism, Kabbalah and alchemy, on the way to the seventeenth century manifestos.

Tzadkiel, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Tzaphkiel, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Uriel, Archangels

One of the planetary, elemental and sephirotic archangels of the Western esoteric synthesis, the scheme by which this atlas classifies the type.

Astrology is central to the Hermetic view: the doctrine that what is below answers to what is above makes the planets the pattern by which the sublunary world is governed, and the Hermetic texts describe the soul's ascent through the planetary spheres.

Source Horoscope SymbolsRobert Hand

Originated In

Egypt, Regions

The Corpus Hermeticum was composed in Roman-era Egypt, chiefly Alexandria.

Passages on This

John 1:1-3, Passages

Logos as ordering principle is shared ground with Hermetic and Stoic thought.

Related To

The Sabians, Religions

Why this is disputed. The Harranians who used the name transmitted Hermetic and Neoplatonic learning into Arabic. Identifying the Quranic Sabians with the Harranian star worshippers who adopted that name is one of the two principal historical identifications, resting on medieval Islamic sources describing the Harranians' own self designation, which some modern scholars accept and others read as a convenient relabeling adopted to secure protected legal status.

Source Encyclopedia of ReligionMircea Eliade (ed.); Lindsay Jones (ed., 2nd ed.)

Shared Myth-Motif

The pentagram carries elemental attributions in Renaissance and later Hermetic and ceremonial magic, where its direction of tracing distinguishes invoking from banishing.

Symbol Continuity

The ouroboros as adopted in Hermetic and alchemical symbolism, glossed hen to pan ("all is one").

Source Corpus Hermeticum (Hermetica)Attributed to Hermes Trismegistus

Symbolized By

Its own text: "Gnostic and Hermetic writing uses it for cyclical time"; the Chrysopoeia of Cleopatra caption reads hen to pan, the all is one.

Source Corpus Hermeticum (Hermetica)Attributed to Hermes Trismegistus

Worship Of

Hermes, Deities

Hermes, fused with Thoth into Hermes Trismegistus, is the revealer figure of the Hermetic corpus.

Thoth, Deities

Thoth, fused with Hermes into Hermes Trismegistus, is the revealer figure of the Hermetic corpus.

Sources
1. Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius
Brian P. Copenhaver, Cambridge University Press, 1992View the Source
2. The Egyptian Hermes: A Historical Approach to the Late Pagan Mind
Garth Fowden, Cambridge University Press, 1986
3. Wikipedia, "Hermeticism"
Wikipedia contributors, Wikipedia
De rebus sacris et ecclesiasticis exercitationes XVI
Isaac Casaubon, John Bill, 1614The 1614 redating
Quote, The 1614 redating
Casaubon redated the Hermetica to the early Christian centuries, against Ficino's 1463 translation and its claimed Egyptian antiquity.
Encyclopedia of Religion
Mircea Eliade (ed.); Lindsay Jones (ed., 2nd ed.), Macmillan Reference, 2005s.v. HermeticismView the Source
Corpus Hermeticum (Hermetica)
Attributed to Hermes Trismegistus
Emerald Tablet (Encyclopaedia Britannica)
Encyclopaedia Britannica editors, Encyclopaedia Britannica, 2024View the Source
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