Importancia de la imagen en la valoración de la respuesta al

Alchemy: This ancient science synthesized Hermetic mysticism with chemical experimentation. Its main objective was the creation of the magical transformative substance called the Philosopher’s Stone. Alchemy is the precursor of modern physics, chemistry, and medicine.

Gnosticism: This is a modern classification for groups of ancient mystics who sought a higher state of consciousness, which they termed gnosis, a Greek word for knowledge. These groups include Hermeticists and Jewish Essenes but the term is primarily used to refer to early Christian seekers.

Christian Gnosticism maintains a negative view of the physical world and attempts to free the soul from the prison of the body and its physical restraints.

Hermeticism: This is the philosophy followed by a group of Hellenistic mystics and their heirs who sought enlightenment or gnosis through the teachings of the mythical sage Hermes Trismegistus. Many of the Her-metic texts were focused on alchemy and astrology.

Kabalah: This Jewish mystical tradition emerged in the twelfth century in Spain but was based on earlier teachings, such as those described in the second to seventh century Sepher Yetzirah, which merged Neopla-tonic concepts with Jewish tradition. The Kabalah influenced the Chris-tian mystic Ramon Llull (1236–1315), and in the late fifteenth century a Christian version of the Kabalah was founded by the Neoplationist Pico della Mirandola (1463–1494).

Mystical Christianity: This term describes various Christian ascetic traditions that sought a personal vision of God and made use of Neo-platonic ideas. Mystical Christianity has been part of the religion from its beginning in the first century. Notable Christian mystics are Ramon Llull (1236–1315), St. Francis of Assisi (1181 or 1182–1226), Meister Eckhart (c.1260–c.1328), and Teresa of Avila (1515–1582).

Neoplatonism: This group of Western mystical philosophies emerged in the first centuries after Christ and synthesized Platonic philosophy with Hermeticism and other mystical philosophies. It also revived interest in the Pythagorean school. The first Neoplationists were the Hellenistic philosopher Plotinus (204–70) and his teacher Ammonius Saccas (third century).

Occultism: Occult means “hidden,” and occultism refers to the study of hidden wisdom, which comes from an inner spiritual study. This is in con-trast to science, which studies observable, measurable phenomena. The term is most often applied to the initiates of secret magical societies that began to emerge in Western Europe in the seventeenth and eighteenth centuries, such as the Rosicrucians and the Freemasons.

Sufism: This Islamic mystical tradition has been part of the religion from its beginning in the seventh century. The ascetic Hasan al Basri (642–728 or 737) is considered the first to inspire this teaching. Sufis merged Neo-platonic and Hermetic ideas with Islamic teachings. They were influential in medieval Spain. They inspired the Spanish Christian mystic Ramon Llull and helped to revive Neoplatonism in Western Europe.

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Hermes but, to show that the Egyptian Hermes was being referred to, the title Trismegistus, meaning thrice great, was added to form Hermes Trismegistus.

Western Mystical Traditions

Alchemy: This ancient science synthesized Hermetic mysticism with chemical experimentation. Its main objective was the creation of the magical transformative substance called the Philosopher’s Stone. Alchemy is the precursor of modern physics, chemistry, and medicine.

Gnosticism: This is a modern classification for groups of ancient mystics who sought a higher state of consciousness, which they termed gnosis, a Greek word for knowledge. These groups include Hermeticists and Jewish Essenes but the term is primarily used to refer to early Christian seekers.

Christian Gnosticism maintains a negative view of the physical world and attempts to free the soul from the prison of the body and its physical restraints.

Hermeticism: This is the philosophy followed by a group of Hellenistic mystics and their heirs who sought enlightenment or gnosis through the teachings of the mythical sage Hermes Trismegistus. Many of the Her-metic texts were focused on alchemy and astrology.

Kabalah: This Jewish mystical tradition emerged in the twelfth century in Spain but was based on earlier teachings, such as those described in the second to seventh century Sepher Yetzirah, which merged Neopla-tonic concepts with Jewish tradition. The Kabalah influenced the Chris-tian mystic Ramon Llull (1236–1315), and in the late fifteenth century a Christian version of the Kabalah was founded by the Neoplationist Pico della Mirandola (1463–1494).

Mystical Christianity: This term describes various Christian ascetic traditions that sought a personal vision of God and made use of Neo-platonic ideas. Mystical Christianity has been part of the religion from its beginning in the first century. Notable Christian mystics are Ramon Llull (1236–1315), St. Francis of Assisi (1181 or 1182–1226), Meister Eckhart (c.1260–c.1328), and Teresa of Avila (1515–1582).

Neoplatonism: This group of Western mystical philosophies emerged in the first centuries after Christ and synthesized Platonic philosophy with Hermeticism and other mystical philosophies. It also revived interest in the Pythagorean school. The first Neoplationists were the Hellenistic philosopher Plotinus (204–70) and his teacher Ammonius Saccas (third century).

Occultism: Occult means “hidden,” and occultism refers to the study of hidden wisdom, which comes from an inner spiritual study. This is in con-trast to science, which studies observable, measurable phenomena. The term is most often applied to the initiates of secret magical societies that began to emerge in Western Europe in the seventeenth and eighteenth centuries, such as the Rosicrucians and the Freemasons.

Sufism: This Islamic mystical tradition has been part of the religion from its beginning in the seventh century. The ascetic Hasan al Basri (642–728 or 737) is considered the first to inspire this teaching. Sufis merged Neo-platonic and Hermetic ideas with Islamic teachings. They were influential in medieval Spain. They inspired the Spanish Christian mystic Ramon Llull and helped to revive Neoplatonism in Western Europe.

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The mystic followers of Hermes Trismegistus, known as Hermeti-cists, believed that Hermes was the true source of their wisdom. When they wrote, they felt that it was a magical act and that the words came from their god; they believed they were channeling Hermes. Some may have even believed that they were re-creating the ancient Book of Thoth. In recognition of this fact, they signed their written works with his name instead of their own. These works became known as the Hermetic texts and included works on alchemy, magic, astrology, and philosophy. The philosophic texts were gathered in a collection of 20 texts and collectively called the Hermetica.

Although it was written in the first centuries after the birth of Christ, the Hermetica presented itself as an older work written by an ancient sage, named Hermes, who through mystical practices attained a state of higher consciousness and became a god. In the Hermetica the word gnosis, a Greek word meaning “knowledge,” was used to describe the state of higher consciousness. This same word was used by other mystical seekers at that time, including early Christian sects, known as Gnostics, and some Jewish sects, such as the Essenes. Through the at-tainment of gnosis, the Hermeticists believed that they too could join the ranks of the immortals, which is the highest goal of magic. They believed that the Hermetica was a textbook that taught this procedure, a guidebook to gnosis.

To guide its readers the Hermetica used the mystical astrological worldview discussed in this chapter. It described how humans are at heart spiritual beings, who have descended through the ladder of the seven planets into the world of matter, received a body, and lost their way. To find their way back, the Hermetica instructs one to visualize in a trance or meditative state that one is ascending back up the ladder of the planets and letting go of the body and all worldly concerns and distractions. This practice leads to gnosis and the realization that one is made of spirit and light.

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