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Page 1: Mysticism. I. Definition of Mysticism (Evelyn Underwood, Practical Mysticism: Mysticism is the art of union with Reality, The mystic is a person who has.

MysticismMysticism

Page 2: Mysticism. I. Definition of Mysticism (Evelyn Underwood, Practical Mysticism: Mysticism is the art of union with Reality, The mystic is a person who has.

I. Definition of Mysticism (Evelyn I. Definition of Mysticism (Evelyn Underwood, Underwood, Practical MysticismPractical Mysticism: : Mysticism is the art of union with Mysticism is the art of union with Reality, The mystic is a person who Reality, The mystic is a person who has attained that union in greater or has attained that union in greater or less degree; or who aims at and less degree; or who aims at and believes in such attainmentbelieves in such attainment

But

Page 3: Mysticism. I. Definition of Mysticism (Evelyn Underwood, Practical Mysticism: Mysticism is the art of union with Reality, The mystic is a person who has.

A. What is Reality? From this A. What is Reality? From this definition only a mystic can answer definition only a mystic can answer and in terms which only other and in terms which only other mystics can understandmystics can understand

B. What is Union? From the mystic’s B. What is Union? From the mystic’s perspective it is not an “operation” perspective it is not an “operation” but an activity which is being done, but an activity which is being done, every conscious moment of time with every conscious moment of time with great intensity and thoroughness—great intensity and thoroughness—we can know a thing by unity with itwe can know a thing by unity with it

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““Marks” of MysticismMarks” of Mysticism((JamesJames, Varieties of , Varieties of

Religious Experience)Religious Experience)

Page 5: Mysticism. I. Definition of Mysticism (Evelyn Underwood, Practical Mysticism: Mysticism is the art of union with Reality, The mystic is a person who has.

I. Ineffability—a negativeI. Ineffability—a negative

A. Mysticism defies expression—A. Mysticism defies expression—no no words are adequate its contentwords are adequate its content

B. It must be directly B. It must be directly “experienced”“experienced”

C. It cannot be imparted or C. It cannot be imparted or transferred to otherstransferred to others

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II. Noetic QualityII. Noetic Quality

A. Mysticism is a state of insight A. Mysticism is a state of insight into into depths of truth unknown through depths of truth unknown through

discursive intellectdiscursive intellect

B. The areas of knowledge are B. The areas of knowledge are “illuminations” or “revelations”“illuminations” or “revelations”

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III. TransiencyIII. Transiency

A. Mystical states cannot be A. Mystical states cannot be sustained sustained for any great amount of for any great amount of timetime

B. At times, when faded, their B. At times, when faded, their quality quality can be imperfectly can be imperfectly reproduced in reproduced in memorymemory

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IV. PassivityIV. Passivity

A. The mystic will feel that A. The mystic will feel that his/her his/her own will were in abeyance, own will were in abeyance, sometimes sometimes as if grasped and as if grasped and controlled by a controlled by a superior powersuperior power

B. The “control” factor will lead B. The “control” factor will lead at at times to secondary phenemenatimes to secondary phenemena

1. prophetic speech1. prophetic speech

2. automatic writing2. automatic writing

3. mediumistic trance3. mediumistic trance

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CharacteristicsCharacteristics((Underwood, Underwood, Mysticism)Mysticism)

Page 10: Mysticism. I. Definition of Mysticism (Evelyn Underwood, Practical Mysticism: Mysticism is the art of union with Reality, The mystic is a person who has.

I. Mysticism is practical, not I. Mysticism is practical, not theoreticaltheoretical

II. Mysticism is an entirely spiritual II. Mysticism is an entirely spiritual activityactivity

III. The business and method of III. The business and method of mysticism is love—love is:mysticism is love—love is:

A. The active, connotative, A. The active, connotative, expression expression of one’s will and desire of one’s will and desire for the Absolutefor the Absolute

B. One’s innate tendency to that B. One’s innate tendency to that Absolute, one’s spiritual weightAbsolute, one’s spiritual weight

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IV. Mysticism entails a definite IV. Mysticism entails a definite psychological experiencepsychological experience

V. As a corollary to the four rules, V. As a corollary to the four rules, emphasis should be made that true emphasis should be made that true mysticism is never self-seekingmysticism is never self-seeking

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Generic Generic ExperiencesExperiences

(O’Brien, (O’Brien, Varieties of Mystical Varieties of Mystical Experiences)Experiences)

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I. The object confronted in mystic I. The object confronted in mystic experience is thought by the mystic experience is thought by the mystic to be somehow ultimateto be somehow ultimate

A. A belief that a mystical A. A belief that a mystical experience experience is the ultimate is the ultimate experience one can experience one can have on earthhave on earth

1. Richard Rolle--the object 1. Richard Rolle--the object is is the “fire of divine the “fire of divine consolation”consolation”

2. St. Bernard--comparable 2. St. Bernard--comparable to the to the “Beatific Vision in “Beatific Vision in Heaven”Heaven”

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B. It is asserted that the object is B. It is asserted that the object is the the ultimate experienced possible to ultimate experienced possible to

human awareness because it is human awareness because it is the the ultimate reality--the deityultimate reality--the deity

1. St. Catherine of Siena--the 1. St. Catherine of Siena--the “Sea Pacific” in which she felt “Sea Pacific” in which she felt

herself immersed in Godherself immersed in God

2. Origen-It is the Word; the 2. Origen-It is the Word; the second person of the second person of the

TrinityTrinity

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II. The manner of confrontation is II. The manner of confrontation is always immediate and directalways immediate and direct

A. It can an intuitive one-to-one A. It can an intuitive one-to-one cognitive relation between cognitive relation between

subject and subject and object, as found in St. object, as found in St. AugustineAugustine

B. It can an “insight”--the B. It can an “insight”--the unmediated unmediated perception of a higher perception of a higher coherence--St. coherence--St. Ignatius Loyola or Ignatius Loyola or St. Teresa of AvilaSt. Teresa of Avila

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III. The confrontation is always III. The confrontation is always different from the familiar exercises of different from the familiar exercises of either sense perception or of either sense perception or of reasoningreasoning

A. Differing backgrounds of A. Differing backgrounds of mystics will mystics will cause the mystical cause the mystical experience to be experience to be explained in different explained in different termsterms

B. Yet, there are similarities which B. Yet, there are similarities which go go beyond religious beliefs, for beyond religious beliefs, for example, example, the self, itself, becomes the self, itself, becomes awarenessawareness

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Three Rules for Three Rules for Determining the Determining the

“Truth” of an “Truth” of an ExperienceExperience

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I. The reputed experience does not I. The reputed experience does not follow as a doctrinal conclusion from a follow as a doctrinal conclusion from a person’s basic philosophic or theological person’s basic philosophic or theological position, but is counter to it.position, but is counter to it.

A. In writings of Pseudo-Dionysius A. In writings of Pseudo-Dionysius or or Meister Eckhart, the experience Meister Eckhart, the experience which which is so highly extolled is the last is so highly extolled is the last logical logical step in a rigid speculative step in a rigid speculative systemsystem

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B. Either of them may have been B. Either of them may have been authentic mystics, but one cannot authentic mystics, but one cannot come to that conclusion from their come to that conclusion from their writings onlywritings only

C. When the experience does not fit C. When the experience does not fit in at all with the person’s speculative in at all with the person’s speculative suppositions, the chances are that it suppositions, the chances are that it was a genuine experiencewas a genuine experience

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II. The reputed experience is not an II. The reputed experience is not an instance of wish fulfillment, but is instance of wish fulfillment, but is counter to one’s wishescounter to one’s wishesIII. The reputed experience alone gives III. The reputed experience alone gives consistency to the speculationconsistency to the speculation

A. In Gregory, the experiences will A. In Gregory, the experiences will be be seen to be to the “luminous” center seen to be to the “luminous” center in in the light of which Bible and the light of which Bible and philosophy philosophy and current theological and current theological controversies controversies are understoodare understood

B. In St. John of the Cross, B. In St. John of the Cross, everything everything takes its coloring from the takes its coloring from the experienceexperience

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Three Phrases of Three Phrases of Life Agreed On By Life Agreed On By

MysticsMystics

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I. Life as it concerns GodI. Life as it concerns GodII. Life as it concerns the creatureII. Life as it concerns the creatureIII. An intermediate life, a mixture of the III. An intermediate life, a mixture of the former twoformer twoIV. ExamplesIV. Examples

A. Plotinus—3 descending phases or A. Plotinus—3 descending phases or principles of Divine Realityprinciples of Divine Reality

1. The Godhead, the Absolute, 1. The Godhead, the Absolute, and and Unconditioned OneUnconditioned One

2. God’s manifestation as the 2. God’s manifestation as the nousnous, , the Divine Mind or Spirit the Divine Mind or Spirit which inspires which inspires the “intelligible” and the “intelligible” and eternal worldeternal world

3. 3. PsychePsyche, the Life or Soul of the , the Life or Soul of the physical universephysical universe

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B. The B. The UpanishadsUpanishads

1. Brahma is the “heart of 1. Brahma is the “heart of reality”; reality”; other then the known, and other then the known, and above the above the unknownunknown

2. 2. AnandaAnanda, (being) that spiritual , (being) that spiritual world world which is the true object of which is the true object of aesethetic aesethetic passion and religious passion and religious contemplationcontemplation

3. The world-process as we know 3. The world-process as we know it, it, which represents which represents AnandaAnanda taking taking formform

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C. Richard of St. VictorC. Richard of St. Victor

1. “Dilation of mind”—1. “Dilation of mind”—enlarging enlarging and deepening our and deepening our vision of the vision of the worldworld

2. The “elevation of the 2. The “elevation of the mind”—mind”— in which we behold the in which we behold the realities realities which are above which are above ourselvesourselves

3. “Ecstasy,” in which the 3. “Ecstasy,” in which the mind is mind is carried up to contrast carried up to contrast with truth in with truth in its pure simplicityits pure simplicity

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D. Jacopone da Todi—uses symbolism of D. Jacopone da Todi—uses symbolism of three heavensthree heavens

1. When the mind has achieved self-1. When the mind has achieved self-conquest, the “starry heaven” of conquest, the “starry heaven” of

multiplicity multiplicity is revealed to it; its darkness is revealed to it; its darkness is lit by is lit by scattered lights (points of reality scattered lights (points of reality which which pierce the skypierce the sky

2. The “crystalline heaven” of lucid 2. The “crystalline heaven” of lucid contemplation, where the soul is contemplation, where the soul is

conformed conformed to the rhythm of the divine to the rhythm of the divine life—by its loving life—by its loving intuition it apprehends intuition it apprehends God under veilsGod under veils

3. The “hidden heaven” or “ecstasy”—3. The “hidden heaven” or “ecstasy”—lifted lifted up that ineffable state where it up that ineffable state where it enjoys a enjoys a vision of imageless reality and vision of imageless reality and “enters into “enters into possession of all that is God”possession of all that is God”

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E. RuysbroeckE. Ruysbroeck1. The natural world, theatre of our 1. The natural world, theatre of our

moral moral strugglestruggle2. The essential world, where God and 2. The essential world, where God and

Eternity are indeed known by intermediariesEternity are indeed known by intermediaries3. The super-essential world, where 3. The super-essential world, where

without without immediary, and beyond all immediary, and beyond all separation, separation, “above reason and without “above reason and without reason,” the soul reason,” the soul is united to “the glorious is united to “the glorious and absolute One”and absolute One”

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F. Jacob BoehmeF. Jacob Boehme

1. The “deepest Deity, without 1. The “deepest Deity, without and and beyond Nature”beyond Nature”

2. The Eternal Light-world, the 2. The Eternal Light-world, the manifestation of Deitymanifestation of Deity

3. The outer world in which we 3. The outer world in which we dwell dwell according to the body, according to the body, which is which is manifestation, image or manifestation, image or similitude of similitude of the Eternalthe Eternal

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G. Dionysius the AreopagiteG. Dionysius the Areopagite

1. The way of purification, in 1. The way of purification, in which which the mind is inclined to learn the mind is inclined to learn true true wisdomwisdom

2. The way of illumination, in 2. The way of illumination, in which which the mind by contemplation the mind by contemplation is kindled to is kindled to the burning of lovethe burning of love

3. The way of union, in which 3. The way of union, in which the the mind by understanding, reason, mind by understanding, reason, and and spirit is led up by God alonespirit is led up by God alone

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Forms of Mystical Forms of Mystical LiteratureLiterature

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I. Pastoral Homilies--the writings of I. Pastoral Homilies--the writings of the mystic’s intimate communion the mystic’s intimate communion with the Divine, sometimes the with the Divine, sometimes the writings are written from sermons writings are written from sermons preachedpreached

II. Theological Treaties--directed to II. Theological Treaties--directed to an analysis of the mystical an analysis of the mystical experienceexperience

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III. Personal Advice--written to meet III. Personal Advice--written to meet the need for instruction in the the need for instruction in the mystical of some definite person or mystical of some definite person or personspersons

A. The advice is personal in two A. The advice is personal in two ways ways at onceat once

B. Author-mystic, in the light of B. Author-mystic, in the light of personal experiencepersonal experience

C. Reader-mystic, counseling for C. Reader-mystic, counseling for personal needpersonal need

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D. This category has many D. This category has many anonymous anonymous works which are works which are considered to be considered to be “classical”“classical”

1. 1. The Book of the Poor in The Book of the Poor in SpiritSpirit

2. 2. Theologia GermanicaTheologia Germanica

3. 3. The Cloud of UnknowingThe Cloud of Unknowing

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IV. ConfessionsIV. Confessions

A. Most famous practioner of A. Most famous practioner of this type this type is Augustine of Hippo in is Augustine of Hippo in his his ConfessionsConfessions

B. William of St. Thierry, in his B. William of St. Thierry, in his On On Contemplating GodContemplating God

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V. Spiritual Accounts--direct and to V. Spiritual Accounts--direct and to the point; purpose is simply to tell the point; purpose is simply to tell what occurredwhat occurred

A. St. Ignatius LoyolaA. St. Ignatius Loyola

B. Marie of the IncarnationB. Marie of the Incarnation

C. St. Paul of the CrossC. St. Paul of the Cross

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Sampling of Sampling of MysticsMystics

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I. Meister Eckhart (1260-1329 CE)I. Meister Eckhart (1260-1329 CE)

A. The process of reality is a series A. The process of reality is a series of of emanationsemanations

1. From the Godhead to the 1. From the Godhead to the Unspoken Word (the Father)Unspoken Word (the Father)

2. From the Unspoken Word to 2. From the Unspoken Word to the Spoken Word (the Son)the Spoken Word (the Son)

3. The Spoken Word to Love 3. The Spoken Word to Love (the (the Spirit)Spirit)

4. From Love to ideal creation4. From Love to ideal creation

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B. Humans return to the Godhead in a B. Humans return to the Godhead in a reverse orderreverse orderC. The practical spirit of EckhartC. The practical spirit of Eckhart

1. The first stage of the soul’s return 1. The first stage of the soul’s return is is regression from phenomenon, that is, regression from phenomenon, that is, from from creatures in their actual state creatures in their actual state because they because they are not merely nothing, are not merely nothing, they are annihilatingthey are annihilating

2. The second stage is the beholding 2. The second stage is the beholding of the of the uncreaturely in creatures; that uncreaturely in creatures; that is, of is, of creatures in the ideal statecreatures in the ideal state

3. The third stage is introspective; 3. The third stage is introspective; that is, that is, one meditates upon the purely one meditates upon the purely spiritual spiritual faculties of the soul, the trinity faculties of the soul, the trinity of memory, of memory, understanding, and willunderstanding, and will

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D. The soul’s ultimate destiny is D. The soul’s ultimate destiny is not not the Trinity, but what is beyond the the Trinity, but what is beyond the

Trinity—The Godhead itselfTrinity—The Godhead itself

1. Thus, there is a fourth 1. Thus, there is a fourth stagestage

2. It consists in passing 2. It consists in passing beyond beyond memory-understanding-memory-understanding-will to the will to the delicate simplicity of delicate simplicity of the soul’s the soul’s pure nature, to a pure nature, to a oneness so oneness so rarefied that rarefied that it is it is almost as though almost as though it were not in it were not in man at allman at all

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II. The Sufi Rabi’a of Basra (d. II. The Sufi Rabi’a of Basra (d. 185/801)185/801)

A. Unlike many other Sufis, she A. Unlike many other Sufis, she did did not pay heed to the beauty of not pay heed to the beauty of naturenature

B. She was marked by an B. She was marked by an extremely extremely other-worldlinessother-worldliness

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C. An important aspect of her thought C. An important aspect of her thought is her concept of pure or disinterested is her concept of pure or disinterested love—the Love of God for love—the Love of God for Himself—O Himself—O my Lord, if I worship thee from fear of my Lord, if I worship thee from fear of Hell, burn me in hell; and if I worship Hell, burn me in hell; and if I worship thee from hope of Paradise, exclude thee from hope of Paradise, exclude me from Paradise, but if I worship thee me from Paradise, but if I worship thee for Thy own sake, then withhold not for Thy own sake, then withhold not from me Thy Eternal Breathefrom me Thy Eternal BreatheD. Her doctrine of disinterested love D. Her doctrine of disinterested love would influence not only later Sufis but would influence not only later Sufis but traditional Islamic teahingtraditional Islamic teahing

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III. The “Intoxicated” Sufi Abu Yazid (d. III. The “Intoxicated” Sufi Abu Yazid (d. 261/875)261/875)

A. Regarded as the first of the A. Regarded as the first of the “intoxicated” “intoxicated” Sufis who would find God Sufis who would find God within his own soulwithin his own soul

B. He scandalized the orthodox Muslim B. He scandalized the orthodox Muslim by by ejaculating, ejaculating, Glory to MeGlory to Me

C. He was also the first to take the C. He was also the first to take the Prophet’s Ascension as a theme for Prophet’s Ascension as a theme for expressing his own mystical experienceexpressing his own mystical experience

D. He developed the doctrine of D. He developed the doctrine of FanaFana (“absorption” or “annihilation” which (“absorption” or “annihilation” which

would would play an important role in later Sufi play an important role in later Sufi teachingteaching

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Hermiticism and Hermiticism and Kabbalistic Kabbalistic MysticismMysticism

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Neo-platonic and Neo-Neo-platonic and Neo-Pythagorean InfluencesPythagorean Influences

I. All of Plato’s works were I. All of Plato’s works were preserved during the Christian preserved during the Christian destruction of Greek literaturedestruction of Greek literature

II. Plato’s “Academy” continued II. Plato’s “Academy” continued from the time of Plato until it was from the time of Plato until it was closed in 529 CEclosed in 529 CE

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.. III. Between the 3III. Between the 3rdrd and 6 and 6thth centuries CE, centuries CE, Platonism underwent a revival—this Platonism underwent a revival—this revival is referred to as Neo-Platonismrevival is referred to as Neo-Platonism

IV. The nature of Plato’s philosophy is IV. The nature of Plato’s philosophy is positive toward syncretism; other positive toward syncretism; other systems could be easily added—systems could be easily added—especially true of Neo-platonism which especially true of Neo-platonism which included neo-pythagorean and Hermetic included neo-pythagorean and Hermetic conceptsconcepts

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Hermes Hermes TrismegistusTrismegistus

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I. Tradition states that he lived around I. Tradition states that he lived around 2670 BCE2670 BCE

II. Hermes Trismegistus is the Greek II. Hermes Trismegistus is the Greek equivalent for Thoth and means “The equivalent for Thoth and means “The Thrice Great”Thrice Great”

III. Legend claims he was an Egyptian III. Legend claims he was an Egyptian priest, legislator, and philosopher and priest, legislator, and philosopher and was to have written 36 books on was to have written 36 books on theology and philosophy and six books theology and philosophy and six books on medicineon medicine

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IV. The 46 books are divided as IV. The 46 books are divided as follows:follows:

A. Ten books of laws, deities, and A. Ten books of laws, deities, and the the education of priestseducation of priests

B. Ten books of sacrifices, B. Ten books of sacrifices, offerings, offerings, prayers, hymns, and prayers, hymns, and festive festive processionsprocessions

C. Ten books of cosmographi and C. Ten books of cosmographi and geographical informationgeographical information

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D. Four books devoted to D. Four books devoted to astronomy and astrologyastronomy and astrology

E. Two books containing a E. Two books containing a collection of songs in honor of the collection of songs in honor of the gods and a description of royal life gods and a description of royal life and its dutiesand its duties

F. Six books known collectively as F. Six books known collectively as the “Pastophorous” and deals with the “Pastophorous” and deals with medical subjectsmedical subjects

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G. These writings were imparted, G. These writings were imparted, according to tradition, to Greek according to tradition, to Greek philosophers such as Pythagoras, philosophers such as Pythagoras, Plato, Aristotle, and HerodotusPlato, Aristotle, and Herodotus

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Other LegendsOther Legends

I. Thoth was thought to govern over I. Thoth was thought to govern over mystical wisdom, magic, writing, and mystical wisdom, magic, writing, and healing; Hermes was the healing; Hermes was the personification of universal wisdom personification of universal wisdom and the patron of magicand the patron of magic

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II. Both are associated with II. Both are associated with writingswritings

A. Thoth was credited with A. Thoth was credited with writing writing the sacred books of Egyptthe sacred books of Egypt

B. According to Iamblichus (c. B. According to Iamblichus (c. 250-250- 300 BCE), Hermes wrote 300 BCE), Hermes wrote 20,000 20,000 books and Mantheo (c. books and Mantheo (c. 300 BCE) 300 BCE) thought he wrote thought he wrote over 36,000 booksover 36,000 books

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III. According to legend both revealed III. According to legend both revealed to humankind the healing arts, magic, to humankind the healing arts, magic, writing, astrology, science and writing, astrology, science and philosophyphilosophyIV. Hermes Trismegistus provided the IV. Hermes Trismegistus provided the wisdom of light to the ancient wisdom of light to the ancient mysteries of Egypt. “He carried an mysteries of Egypt. “He carried an emerald, upon which was recorded all emerald, upon which was recorded all philosophy, and the caduces, the philosophy, and the caduces, the symbols mystical illumination. Hermes symbols mystical illumination. Hermes Trismegistus vanquished Typhon, the Trismegistus vanquished Typhon, the dragon of ignorance, and mental, dragon of ignorance, and mental, moral and physical perversionmoral and physical perversion

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The Emerald TabletThe Emerald Tablet

True, without falsehood, certain and most true, that True, without falsehood, certain and most true, that which is above is the same as that which is below, which is above is the same as that which is below, and that which is below is the same as that which and that which is below is the same as that which is above, for the performance of miracles of the is above, for the performance of miracles of the One Thing. And as all things from the One, by the One Thing. And as all things from the One, by the meditation of One, so all things have their birth meditation of One, so all things have their birth from this One Thing by adaptation. The Sun is its from this One Thing by adaptation. The Sun is its Father, the Moon its Mother, the Wind carries it in Father, the Moon its Mother, the Wind carries it in its belly, its nurse is the world. This is the Father its belly, its nurse is the world. This is the Father of all perfection, or consummation of the world. of all perfection, or consummation of the world. Its power is itegrating, if it be turned into earthIts power is itegrating, if it be turned into earth

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You shall separate the earth from the fire, the You shall separate the earth from the fire, the subtle from the gross, suavely, and with great subtle from the gross, suavely, and with great ingenuity and skill. Your skilful work ascends ingenuity and skill. Your skilful work ascends from earth to heaven and descends to earth from earth to heaven and descends to earth again, and receives the power of the superiors again, and receives the power of the superiors and of the inferiors. So thou has the glory of the and of the inferiors. So thou has the glory of the whole world—therefore let all obscurity flee from whole world—therefore let all obscurity flee from thee. This is the strong force of all forces, thee. This is the strong force of all forces, overcoming every subtle and penetrating every overcoming every subtle and penetrating every solid thing. So the world was created. Hence all solid thing. So the world was created. Hence all were wonderful adaptations, of which this is the were wonderful adaptations, of which this is the manner. Therefore I am called Hermes manner. Therefore I am called Hermes Trismegistus having the three parts of the Trismegistus having the three parts of the philosophy of the whole world. What I have to tell philosophy of the whole world. What I have to tell is completed during the Operation of the Sunis completed during the Operation of the Sun

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V. Several Fathers of the Church V. Several Fathers of the Church thought that Hermes was pre-plato; thought that Hermes was pre-plato; Lactancius, St. Augustine, Justin Martyr, Lactancius, St. Augustine, Justin Martyr, Athenagoras, Clement of Alexandria, Athenagoras, Clement of Alexandria, Tertullian, Cyprian, and Cyril of Tertullian, Cyprian, and Cyril of AlexandriaAlexandria

VI. Other Greek scholars included VI. Other Greek scholars included Zosimus, Jamblichus, Fulgentius, and Zosimus, Jamblichus, Fulgentius, and Julian the EmperorJulian the Emperor

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The TruthThe Truth

I. Until 17I. Until 17thth century CE, it was century CE, it was generally accepted that Hermes lived generally accepted that Hermes lived before the pre-Socratics and wrote a before the pre-Socratics and wrote a considerable body of religious, considerable body of religious, philosophic, and scientific literature.philosophic, and scientific literature.

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II. The works attributed to Hermed II. The works attributed to Hermed are referred to as “The Corpus are referred to as “The Corpus Hermeticum”, composed by a circle Hermeticum”, composed by a circle of Greek-speaking Egyptians working of Greek-speaking Egyptians working in and around Alexandria in the 2in and around Alexandria in the 2ndnd and 3and 3rdrd centuries CE centuries CE

III. The Hermetic writings show III. The Hermetic writings show influence from Platonic, Stoic, and influence from Platonic, Stoic, and mystic Jewish traditionsmystic Jewish traditions

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IV. No Christian influence, although IV. No Christian influence, although there are many phrases and ideas there are many phrases and ideas that seem as if they might be from the that seem as if they might be from the Christian tradition: For instance, in Christian tradition: For instance, in the the PimanderPimander there is an account of there is an account of the creation of the world by the the creation of the world by the “luminous Word” who is the “Son of “luminous Word” who is the “Son of God”God”V. Some scholars believe the V. Some scholars believe the similarities are due to the fact that similarities are due to the fact that Hermes and Christianity have some of Hermes and Christianity have some of the same sourcesthe same sources

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VI. The manuscripts of the Corpus VI. The manuscripts of the Corpus Hermiticum were discovered in Hermiticum were discovered in Constantinople by agents of Cosimo Constantinople by agents of Cosimo Medici (a ruling prince of Tuscany)Medici (a ruling prince of Tuscany)

VII. Cosimo was so eager to know VII. Cosimo was so eager to know the contents of the material that he the contents of the material that he had Marisilio Ficino interrupt his had Marisilio Ficino interrupt his translation of Plato and devote his translation of Plato and devote his energies to the translation of Hermesenergies to the translation of Hermes

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VIII. He finished the translation in 1464; VIII. He finished the translation in 1464; being a Platonic expert he was able to see being a Platonic expert he was able to see the Platonic elements in the corpus; but he the Platonic elements in the corpus; but he believed Plato got his ideas from Hermes.believed Plato got his ideas from Hermes.

A. This misdating led him to believe A. This misdating led him to believe that he that he had the oldest knowledgehad the oldest knowledge

B. Dating the corpus to the 2B. Dating the corpus to the 2ndnd millennium millennium BCE made it the basis of all BCE made it the basis of all wisdomwisdom

C. Ficino also thought that Hermes C. Ficino also thought that Hermes and and Moses were contemporaries; he even Moses were contemporaries; he even

speculates that they might be the speculates that they might be the same same personperson

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D. Thus, the corpus gave the 2 great D. Thus, the corpus gave the 2 great streams of knowledge—the streams of knowledge—the philosophical writings of Plato and philosophical writings of Plato and the Old Testamentthe Old Testament

E. His translation and commentary E. His translation and commentary helped to establish a Christian helped to establish a Christian Hermetic tradition that flourished Hermetic tradition that flourished well into the 17well into the 17thth century CE century CE

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Pico Della Pico Della MirandolaMirandola

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I. Contemporary of FicinoI. Contemporary of Ficino

A. Began his study of philosophy A. Began his study of philosophy under Ficinounder Ficino

B. Pico’s importance is that he B. Pico’s importance is that he added added to the magic of the Hermetic to the magic of the Hermetic tradition tradition the magic of the Cabalathe magic of the Cabala

C. He went to Rome in 1486 with C. He went to Rome in 1486 with 900 900 theses or points drawn from all theses or points drawn from all

philosophies which he wanted to philosophies which he wanted to debate in public that points were debate in public that points were reconcilable with one anotherreconcilable with one another

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D. No debate occurred, but it helped D. No debate occurred, but it helped to continue the Renaissance’s to continue the Renaissance’s interest in magic through his books interest in magic through his books such as the Dignity of Man, Apology, such as the Dignity of Man, Apology, and Oration.and Oration.

E. He later had to appear before a E. He later had to appear before a commission appointed by Pope commission appointed by Pope Innocent VIII; the commission was to Innocent VIII; the commission was to investigate the heretical character of investigate the heretical character of some of Pico’s thesessome of Pico’s theses

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F. In 1487 Pico made a retraction of F. In 1487 Pico made a retraction of his beliefshis beliefs

G. In 1492 a new pope, Alexander G. In 1492 a new pope, Alexander IV, came to the rescue of PicoIV, came to the rescue of Pico

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Pseudo-Dionysius Pseudo-Dionysius the Areopagitethe Areopagite

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I. Wrote I. Wrote Celestial HierarchiesCelestial HierarchiesII. Claimed to be the Dionysius who met St. Paul in Athens—accepted by many scholars of the early churchIII. Real author is unknown, but wrote under neo-platonic influencesIV. The work would become important in the synthesis neo-platonism and Christianity

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V. The link is done by identifying the V. The link is done by identifying the angelic world with what the angelic world with what the philosophers call the intelligible worldphilosophers call the intelligible worldVI. The world is divided:VI. The world is divided:

A. Angelic (intelligible)A. Angelic (intelligible)B. CelestialB. CelestialC. Sublunar, which we inhabitC. Sublunar, which we inhabit

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Henry Cornelius Henry Cornelius Agrippa von Agrippa von NetesheimNetesheim

(Cornelius Agrippa)(Cornelius Agrippa)

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I. Born in 1486 in Cologne, GermanyI. Born in 1486 in Cologne, Germany

II. He confided in a latter at an early II. He confided in a latter at an early age that he possessed a curiosity age that he possessed a curiosity concerning the mysteries (Albertus concerning the mysteries (Albertus Magnus (1193-1280, famous occult Magnus (1193-1280, famous occult scholar lived in Cologne)scholar lived in Cologne)

III. Went to the University of Paris III. Went to the University of Paris where he gathered a band of fellow where he gathered a band of fellow students interested in the same students interested in the same subjectsubject

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IV. In 1510 he wrote the first draft of IV. In 1510 he wrote the first draft of his his Three Books of Occult PhilosophyThree Books of Occult Philosophy——first published in 1531,33first published in 1531,33V. His work is divided into 3 books:V. His work is divided into 3 books:

A. Natural Magic, or magic in A. Natural Magic, or magic in the the elemental worldelemental world

B. Celestial MagicB. Celestial MagicC. Ceremonial MagicC. Ceremonial MagicD. These divisions correspond to D. These divisions correspond to

the the divisions of philosophy into divisions of philosophy into physics, physics, mathematics, and theologymathematics, and theology

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VI. In Book I he divides the universe VI. In Book I he divides the universe into three worldsinto three worlds

A. The elemental worldA. The elemental world

B. The celestial worldB. The celestial world

C. The intellectual worldC. The intellectual world

VII. The final chapter of Book I VII. The final chapter of Book I discusses the relation of letters of the discusses the relation of letters of the Hebrew alphabet to the signs of the Hebrew alphabet to the signs of the zodiac, planets, and elements which zodiac, planets, and elements which give that language a strong magical give that language a strong magical powerpower

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VIII. In Book II emphasizes mathematics VIII. In Book II emphasizes mathematics and imagesand images

A. The letters of the Hebrew A. The letters of the Hebrew alphabet alphabet have numerical value and have numerical value and they are they are potent for number magicpotent for number magic

B. He discusses the general B. He discusses the general principles principles of the making of talismans of the making of talismans imprinted imprinted with celestial imageswith celestial images

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IX. Book III turns to higher matters; IX. Book III turns to higher matters; to know that part of magic which to know that part of magic which helps one to come to the divine helps one to come to the divine religionreligion

X. The information contained in the X. The information contained in the chapter should be kept secret; for chapter should be kept secret; for the mysteries of God are always the mysteries of God are always hiddenhidden

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Giordano BrunoGiordano Bruno

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I. Born in 1548 in Nola, Italy; entered I. Born in 1548 in Nola, Italy; entered the Dominican order at age 15the Dominican order at age 15

A. At an early age he came under A. At an early age he came under influence of Hermetic traditioninfluence of Hermetic tradition

B. He would committed to both his B. He would committed to both his Catholicism and the Hermtic corpusCatholicism and the Hermtic corpus

C. He would later be charged with C. He would later be charged with heresy; he would later renounce his heresy; he would later renounce his Dominican orders and became an Dominican orders and became an “apostate”“apostate”

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D. He traveled to many of the D. He traveled to many of the capitals of Europecapitals of Europe

E. He would be burned at the state in E. He would be burned at the state in 1600 for his heretical views1600 for his heretical views

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II. His program of “religio-magico-II. His program of “religio-magico-scientific reform”scientific reform”

A. He believed that he was reviving A. He believed that he was reviving the magical religion of the ancient the magical religion of the ancient

Egyptians which he believed was older Egyptians which he believed was older than Judaism or Christianitythan Judaism or Christianity

B. He thought that even though B. He thought that even though the the magic tradition had been magic tradition had been suppressed suppressed that it would that it would be revivedbe revived

C. Bruno believed that the religion C. Bruno believed that the religion of of Hermeticism was the “only true Hermeticism was the “only true religionreligion

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D. He believed that Copernicus’ D. He believed that Copernicus’ heliocentric theory was a portent of the heliocentric theory was a portent of the revival of Hermeticismrevival of Hermeticism

1. In De Revolutionibus, Copernicus 1. In De Revolutionibus, Copernicus would refer to Hermes and stated would refer to Hermes and stated

that that the the sun is the visible god and ought sun is the visible god and ought to to be be the center of the worldthe center of the world

2. Bruno thought that Copernicus 2. Bruno thought that Copernicus failed to failed to understand the deeper meaning understand the deeper meaning of his of his discoverydiscovery

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3. He linked animism, 3. He linked animism, heliocentricism, heliocentricism, the notion of an the notion of an infinite universe, and infinite universe, and political reform to political reform to the reemergence of the reemergence of the Hermetic the Hermetic revolutionrevolution

4. He also believed that the 4. He also believed that the existing existing Roman Catholic church would Roman Catholic church would be be incorporate the Hermetic tradition incorporate the Hermetic tradition as as part of its beliefpart of its belief

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5. The Catholic church would 5. The Catholic church would condemn condemn certain certain forms of magic forms of magic in 1600, in 1600, immediately after his immediately after his executionexecutionD. This would mark beginning of a D. This would mark beginning of a decline for the Hermetic traditiondecline for the Hermetic tradition

1. Progress in Greek philology in 1. Progress in Greek philology in the the 1616thth and early and early 1717thth CE enable CE enable Isaac Isaac Casubon to date the Casubon to date the composition of the composition of the Hermetic corpus Hermetic corpus in the 2in the 2ndnd century CE century CE

2. But many believed that the 22. But many believed that the 2ndnd century CE documents could have century CE documents could have

been been copied from older onescopied from older ones

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3. Humanist scholarship recovered 3. Humanist scholarship recovered other ancient documents opposed other ancient documents opposed

to to the animism of Hermeticismthe animism of Hermeticism

4. There also occurred an 4. There also occurred an intellectual intellectual reaction known as the reaction known as the “skeptical crisis”; “skeptical crisis”; a consequence of a consequence of Descartes’ teaching Descartes’ teaching of a mechanistic of a mechanistic philosophy opposed to philosophy opposed to HermeticismHermeticism

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RosicrucianismRosicrucianism

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I. Name is derived from Christian I. Name is derived from Christian Rosencreutz or “Rose Cross”Rosencreutz or “Rose Cross”

II. The Rosicrucian “Manifestos” are II. The Rosicrucian “Manifestos” are two short pamphlets—the two short pamphlets—the FamaFama and and the the Confessio and the Chemical Confessio and the Chemical Wedding of Christian Rosencreutz Wedding of Christian Rosencreutz (1616)(1616)

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A Historical InterludeA Historical InterludeI. The reigning Duke of Wurtemberg, I. The reigning Duke of Wurtemberg, Frederick I, was an alchemist, Frederick I, was an alchemist, occultist, and Anglorphiloccultist, and Anglorphil

II. He wanted an alliance with Queen II. He wanted an alliance with Queen Elizabeth of England and to obtain Elizabeth of England and to obtain the Order of the Garterthe Order of the Garter

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III. The Garter was conferred upon III. The Garter was conferred upon him by James Ihim by James IIV. Thus, it would seem that James IV. Thus, it would seem that James was making alliances with the was making alliances with the protestants in Germanyprotestants in GermanyV. There seems to have been a V. There seems to have been a secret treaty in 1604 between James, secret treaty in 1604 between James, the King of France, and the Duke of the King of France, and the Duke of WurtembergWurtemberg

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VI.The Naometria

A. An unpublished apocalyptic-prophetic work which used numerology based on the Temple of Solomon which the writer believed led to events in European history

B. Writer predicts that in 1620 Antichrist will be defeated (papacy). In 1623 a new age would begin

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VII. The European UnionVII. The European Union

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IV. Jewish Mysticism and KabbalismIV. Jewish Mysticism and Kabbalism

A. The term Kabbalah is literally A. The term Kabbalah is literally “tradition” and implies that the “tradition” and implies that the

mystical mystical teaching represents the teaching represents the true true interpretation of Scriptureinterpretation of Scripture

B. Abraham Abulafia (13B. Abraham Abulafia (13thth century CE)century CE)

1. His works remained 1. His works remained unpublished until the unpublished until the

1919thth century century

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2. His essential aim was to open 2. His essential aim was to open the the way for the perception of Divine way for the perception of Divine RealityReality

a. He found the means a. He found the means through through the Hebrew alphabetthe Hebrew alphabet

b. The contemplation of b. The contemplation of God’s God’s name, he was taught, name, he was taught, would lead would lead to mystical ecstasyto mystical ecstasy

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3. Influenced by the Sefer Yetsira (Book of Creation, 3-6 century CE)

4. Divine language was the substance of reality; the pure thought of God is expressed by a spiritual language, the letters of which are the elements of spiritual being

5. Every language, not only Hebrew, may be a medium whereby the language of God is apprehended by human consciousness

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6. As one contemplates God’s 6. As one contemplates God’s name, name, one is led to seed the name one is led to seed the name of God and of God and angles in the heartangles in the heart

7. The soul will then leave the 7. The soul will then leave the body in body in ecstatic joy and will receive ecstatic joy and will receive an influx of an influx of spiritual lifespiritual life

8. He also brings forth rules of 8. He also brings forth rules of bodily bodily posture—a kind of “Judaized posture—a kind of “Judaized Yoga”Yoga”

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C.The Zohar (“brightness” or “splendor”)

1. Supposedly the work of Rabbi Simeon ben Yohai (2nd century CE); probably written in 13th century CE

2. It is in most ways a commentary on the Pentateuch, which interprets it through mystical symbolism

3. The Zohar expresses outlook of a school of Kabbalists whose earlier work was the Bahir (“Brightness”), 12th century CE

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4. The 4. The ZoharZohar represents a development of represents a development of Bahir’s ideas concerning God, human Bahir’s ideas concerning God, human destiny, and the significance of the Torahdestiny, and the significance of the Torah5. It takes as a starting point the 5. It takes as a starting point the assumption that underlying all reality is assumption that underlying all reality is the creative power of speech—embodied the creative power of speech—embodied in the written words of Scripturein the written words of Scripture6. Essential meaning of the Torah is its 6. Essential meaning of the Torah is its symbolic meaningsymbolic meaning7. The central figure is the 7. The central figure is the SefirothSefiroth—living —living numbers, conceived as divine emanations; numbers, conceived as divine emanations; they are regarded as “grades” (degrees of they are regarded as “grades” (degrees of creative or divine manifestation)creative or divine manifestation)

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8. They are the qualities, 8. They are the qualities, attributes, attributes, and agencies of Godand agencies of God

9. The Sefiroth are divided into 9. The Sefiroth are divided into three three triads, with a tenth triads, with a tenth representing the representing the harmony of them harmony of them allall

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The First TriadThe First Triad1. Highest is Kether, the “Crown of

God”—it is the mystical “Nothing”, a primordial point

2. From Kether proceeds Hokhmah (Divine Wisdom); here is enshrined the ideal existence of all things in an undifferentiated unity

3. From Hokhmah comes Binah (Divine Intelligence); in which all forms of pre-exist in the Mind of God which sees them itself

4. It was said that the Divine Wisdom is the “Father”, the active principle producing all things; The Divine Intelligence is the “Mother”, the passive or receptive principle

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The Second Triard

1 Hesed (“Love”, “Mercy” of God

2 Din (“Power” of God), manifested mainly as the power of judgment or punishment

3 Tifereth (“Beauty”) or Rachamin (“Compassion”)

4 Hesed is a male principle; din, a female

Page 101: Mysticism. I. Definition of Mysticism (Evelyn Underwood, Practical Mysticism: Mysticism is the art of union with Reality, The mystic is a person who has.

The Third Triard

1. Netsah (“Victory”—lasting endurance of God); seen as masculine

2. Hod (“Glory” “Majesty” of God); seen as feminine

3. Yesod (“Foundation”)—the ground of stability in the universe

Page 102: Mysticism. I. Definition of Mysticism (Evelyn Underwood, Practical Mysticism: Mysticism is the art of union with Reality, The mystic is a person who has.

The Tenth Principle

1. Malkuth (“Kingdom” of God or Shekhinah (Presence of God in the Universe

2. It is the principle which harmonizes the rest

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10. One tradition says that the 10. One tradition says that the Sefiroth Sefiroth was first revealed to was first revealed to

Adam in Adam in the Tree of Life and the Tree the Tree of Life and the Tree of of Knowledge taken together, Knowledge taken together, Adam Adam would separate the two—would separate the two—and so and so introduced the principles of introduced the principles of division division and isolation in the worldand isolation in the world

11. Evil is traced to the 11. Evil is traced to the introduction of introduction of disharmony among disharmony among the the SefirothSefiroth

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