37:
753:
396:) and other religions or philosophies. It highlights its similarities and differences with Gnosticism, examines its connections in Islam and Judaism, delves into its influence on Christianity, and even explores its potential impact on Mormonism. In essence, it unveils how Hermeticism has engaged with, influenced, and been influenced by a diverse array of spiritual and philosophical traditions throughout history.
520:
834:
712:(Maimonides) specifically rejected anything Hermetic as being responsible for counterparadigmic views of God. Maimonides warned his readers against what he viewed as the degenerative effect of Hermetic ideas, particularly those of the Sabians, and was effective in persuading many Jewish thinkers away from Hermetic integration, known as Hebrew Hermetism.
876:'s existence. This knowledge of God comes upon a mystical experience dependent upon rebirth, the focal point of arguments for influence from one of these religions upon the other. The focus of this rebirth are the words "Life," "Light," and "Truth" as well as a moral attitude of the seeker in his attainment of higher knowledge. Both also share a
435:. Though both agreed about God's transcendence over the Universe, Hermetists sometimes believed that God could still be comprehended through philosophical reasoning, in agreement with philosophers and Christian theologians, whereas many Gnostics felt that God was completely unknowable. While the Gnostics often indulged in and expanded upon
679:
who used
Hermetic Qabalah to affirm the superiority of Judaism. Lelli suggests that it was natural for these Jewish Kabbalists to elevate Hermetic teachings to a major role in Jewish thought in a time when they began to produce their own "antirationalist--exegesis of scripture." This was despite the
462:
as the product of an evil creator, and thus as being evil itself, while
Hermetists saw the cosmos as a beautiful creation in the image of God. Both held that mankind was originally divine and has become entrapped in the material world, a slave to passion and distracted from divine nature. However,
919:
and emphasize that the followers of their respective religions are apart from the rest of the world, suitable for only a few followers. Each of the two texts stress the importance of redemption, revelation, and rebirth to find knowledge of God and contain striking similarity in the wording of how
1023:
However, Philip I. Barlow has criticized Brooke's work as carelessly seeking out relations to
Hermeticism which Brooke knows better than Mormonism, and believes that Brooke's links to Hermeticism can be explained away with "a particular and selectively literal reading of the Bible."
948:
while the
Hermetic text uses an "elusive literary tradition" which does little to identify or separate its characters. Though she relays that a scholar named Angus believed that the two would be more similar if they had the same proportion of Hermetic writings as Christian writings.
463:
the
Gnostics as a result often adopted a pessimistic view of mankind, while the Hermetic belief system generally retained a positive attitude towards humanity. Hermetists believed that the human body was not evil in and of itself, but that materialistic impulses such as
939:
is a work which is found in fragments which she suspects were written by many authors over a wide range of time. Second, cosmic speculation is paramount to the
Hermetic work while the fourth Gospel focuses on issues of religion. Third, the Hermetic text focuses on the
760:
Despite
Maimonides' denunciation of Hermetism, Jewish scholars in the Renaissance struggled to reconcile his beliefs with those of the proponents of Hermetic thought within Judaism. Renaissance scholars argued that the rationalism of Maimonides drew upon the
691:
However, most
Medieval Jewish scholars aware of the Hermetic tradition did not mention Hermetism explicitly, but rather referred to them through Hermetic ideas that were borrowed from Islam or brought Hermeticism up only to reject it. While scholars such as
644:. Fabrizo Lelli writes: "As for Christians and Muslims, so likewise for Jews, Hermetism was an alternative to Aristotelianism--the likeliest prospect, in fact, for integrating an alien system into their religion. This was because the response of the
412:, in the same spiritual climate, sharing the goal of allowing the soul to escape from the material realm, and emphasizing a personal knowledge of God. Both groups held that the fundamental relationship between God and man could be found through
715:
Scholars, such as
Abraham ibn Ezra, felt justified in invoking the authority of Hermes to offer esoteric explanations of Jewish ritual. This culminated in a wide use of Hermetic texts for the use of theurgy and
786:, claimed that the Hermetic teachings were part of a primordial wisdom of the ancients and put the writings of Hermes as being equal to those of King Solomon. Hermetism was also prominent in the works of
744:. The Hermetic texts most valued by Jewish scholars were those which dealt with astrology, medicine, and astral magic; however shunned by Maimonides as dangerous and destructive.
720:
construction. The Jewish version of the theurgic practice of drawing divine spirits down to Earth was horadat haruhaniyut, "the lowering of spirituality." Books such as the
767:
that had both Mosaic and
Hermetic origins and that Abraham ibn Ezra's Commentary on the Pentateuch was evidence that they shared the same views on the relationship between
629:
from a religious standpoint would legitimize their use of the sciences. In particular, they believed the Hermetic teachings to have its origins in ancient Jewish sources.
989:
and "other elements of radical religion" prior to Mormonism. Brooke attested correlations with the view that spirit and matter are one and the same, the covenant of
69:
605:
and King Solomon and which were seen as a God-given and condoned use of natural magic. They attributed these arts to divine knowledge imparted by Jewish heroes to
924:, both texts relayed that the core of religious practice should be done internally through the personal experience of the believer rather than externally through
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without having an excessive emphasis on secrecy, relying upon inward experience, assisted by instruction and ultimately the result of revelation by God.
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also relied upon magic and astrology but focused more on the Hebrew language in its incantations than the general language of Hermetism in general.
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carried on Maimonides' crusade. Medigo claimed that the theurgic practices of Hermetism were against the teachings of the Torah. Others, such as
1001:
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In the use of these Hermetic treatises, these Jewish scholars, though at times inadvertently, introduced Hermetic ideas into Jewish thought.
371:
99:
688:; these scholars saw that as a justification to give the same elevated authority to the medical, astronomical, and magical Hermetic texts.
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of the day while the Fourth Gospel ignores it completely. Fourth, the Gospel's figures are all unique and grounds itself in the life of
316:
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Christianity and Hermetism have interacted in such a way that controversy surrounds the nature of the influence. Some, such as
244:
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63:
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Candela, Giuseppe (Autumn 1998), "An Overview of the Cosmology, Religion and Philosophical Universe of Giordano Bruno",
1661:
Weststeijn, Thijs (October 1, 2007). "Spinoza Sinicus: an Asian Paragraph in the History of the Radical Enlightenment".
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Lelli, Fabrizio (December 22, 2007). "Hermes Among the Jews: Hermetica as Hebraica from Antiquity to the Renaissance".
850:
912:, in religious thought and religious questing. However, she points out that there are some deep differences as well.
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However, there are also some significant differences between Hermetism and Gnosticism with regard to philosophical
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This identification paved the way for the exchange and melding of ideas between Judaism and Hermetism during the
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Lyman also points out four distinct contrasts between the two works despite their similarities. First, that the
496:
454:). Hermetism is generally optimistic about God, while many forms of Christian Gnosticism are pessimistic about
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According to ninth- and tenth-century Arabic authors, the pagan community from the Upper-Mesopotamian city of
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as one of their major prophets. In the same period some Muslims started to identify the Qur'anic prophet
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and Hermetism has been one of mutual influence and a subject of controversy within the Jewish religion.
1782:
Harrie, Jeanne (Winter 1978), "Duplessis-Mornay, Foix-Candale and the Hermetic Religion of the World",
1470:
Barlow, Philip I. (January 17, 1996). "The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844".
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1819:
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385:
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20:
1642:(1998). "Gnosticism and Hermetism in Antiquity". In Van den Broek, Roel; Hanegraaff, Wouter (eds.).
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Further, Brooke argued that Mormonism can only be understood in conjunction with the occult and the
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416:(knowledge through experience; understanding), with the goal to "see" God, and in some instances to
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Lange, Horst (January 1, 2007). "Das Weltbild des jungen Goethe, Band I: Elemente und Fundamente".
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42:
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has its roots in Hermetism and Hermeticism after following a philosophical trail from Renaissance
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Rabbi Abraham Eleazar demonstrating the alchemical process of distillation through symbolism, 1760
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857:, believed that Christianity heavily influenced Hermetism; most see the exchange as more mutual.
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311:
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Wieczynski, Joseph L. (Spring 1975). "Hermetism and Cabalism in the Heresy of the Judaizers".
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moral attitudes promote higher knowledge in general. Opposed to the basis of the contemporary
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558:
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77:
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Skalli, Cedric Cohen (January 1, 2007). "Discovering Isaac Abravanel's Humanistic Rhetoric".
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as a justification for practicing natural magic forbidden by a number of commandments in the
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references, Hermetic texts are relatively devoid of mythology (the exceptions being Book I,
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Butler, Jon (April 1979), "Magic, Astrology, and the Early American Religious Heritage",
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specifically brought up Hermeticism to integrate into their philosophies, others such as
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authorities. They noted the wonders performed by celebrated biblical figures such as the
571:, is often seen as analogous to (and was heavily influenced by) these Kabbalistic ideas.
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have also been ascribed a Hermetic element and Hermetic influenced thinkers such as
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shows Hermetic influence, as well as the 13th century texts later compiled into the
539:. The most prominent interrelation between the two systems is in the development of
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Quispel, Gilles (March 1992). "Hermes Trismegistus and the Origins of Gnosticism".
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Lyman, Mary Ely (1930). "Hermetic Religion and the Religion of the Fourth Gospel".
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believed that Hermetism had heavily influenced Christianity; while others, such as
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Secondly, Jewish scholars of the Middle Ages attempted to make use of treatises on
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499:) with Hermes. In this context, Hermes came to be seen as a 'prophet of science'.
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636:, looked to Hermetism as a backing to discuss theological interpretation of the
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Leslie, Arthur M. (September 22, 1999). "Jews at the Time of the Renaissance".
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Hermetism and Kabbalah arose together in the 12th and 13th centuries. The
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which comes from a shared philosophical background in popular schools of
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as well as of other Jewish thinkers influenced by Kabbalah such as
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article which outlines the similarities and interactions between
1162:, pp. 64-114 (see especially the conclusion, pp. 113-114).
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ritual. Dualism plays a strong part in each of the two works.
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Hermetism is related to a wider intellectual current known as
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These Jewish scholars, particularly the ones who distrusted
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The Arabic Hermes: From Pagan Sage to Prophet of Science
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In Lyman's analysis, both texts utilize the concept of
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Gnosis and Hermeticism from Antiquity to Modern Times
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1004:. He sees ties to Hermeticism in Mormon support for
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and focus on the knowledge of God as the meaning of
896:Lyman also sees important similarities between the
884:thought. Early Christianity and Hermetism both are
567:in Hermeticism). Medieval Hermetism, aside from
543:, which developed into three separate brands: a
680:fact that many Hermetic works were ascribed to
671:, and in the contemporary Kabbalistic works of
1646:. Albany: State University of New York Press.
597:and reinforced by prophetic books codified by
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648:to intellectual problems was generally
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467:were the cause of evil in the world.
7:
977:, were linked by Brooke with magic,
129:The Book of the Secrets of the Stars
1604:. St. Paul: Llewellyn Publications.
1634:. Oxford: Oxford University Press.
973:. The early Mormons, most notably
659:'s 10th century commentary on the
317:Bibliotheca Philosophica Hermetica
71:Definitions of Hermes Trismegistus
14:
841:illustrating a Christian take on
322:Hermetic Order of the Golden Dawn
101:Discourse on the Eighth and Ninth
935:is a homogeneous work while the
1663:Journal of the History of Ideas
625:, and felt that by approaching
1720:The American Historical Review
1544:Journal of Biblical Literature
1:
1498:Magic, Ritual, and Witchcraft
961:, an author and professor at
529:Christian Knorr von Rosenroth
344:Hermetism and other religions
64:Liber Hermetis (astrological)
523:A complex array of Qaballah
479:(who self-identified as the
1611:The Jewish Quarterly Review
851:Richard August Reitzenstein
780:Averroist Elijah del Medigo
1841:
1630:Van Bladel, Kevin (2009).
823:Johann Wolfgang von Goethe
778:However, scholars such as
255:Heinrich Cornelius Agrippa
157:Liber Hermetis de alchemia
1600:Regardie, Israel (1940).
1489:10.1515/9781571137395-012
507:The relationship between
634:Aristotelian rationality
557:in Christianity), and a
1000:-era sectarian idea of
450:, and the Book IV, the
864:, both religions hold
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729:Sefer Meleket Muskelet
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136:The Secret of Creation
108:Prayer of Thanksgiving
1784:Renaissance Quarterly
1684:Renaissance Quarterly
1675:10.1353/jhi.2007.0037
1623:10.1353/jqr.2007.0007
1519:Renaissance Quarterly
1472:The Christian Century
855:Marie-Joseph LaGrange
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755:
723:Sefer Mafteah Shlomoh
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245:Giovanni da Correggio
202:Abu Ma'shar al-Balkhi
1825:Comparative religion
1573:Vigiliae Christianae
878:dualistic philosophy
684:in the time through
452:Sacred Cup, or Monad
386:comparative religion
285:Christian Rosenkreuz
250:Pico della Mirandola
189:Zosimos of Panopolis
180:Ancient and medieval
1640:Van den Broek, Roel
1174:, pp. 164-172
489:Hermes Trismegistus
418:become one with God
240:Lodovico Lazzarelli
150:Kitāb al-Isṭamākhīs
43:Hermes Trismegistus
1510:10.1353/mrw.0.0006
1418:, pp. 274–75.
1406:, pp. 273–74.
1379:, pp. 270–71.
1148:Van den Broek 1998
1136:Van den Broek 1998
1124:Van den Broek 1998
1112:Van den Broek 1998
1100:Van den Broek 1998
1088:Van den Broek 1998
1076:Van den Broek 1998
1064:Van den Broek 1998
1052:Van den Broek 1998
991:celestial marriage
847:
843:Hermetic astrology
758:
576:Practical Kabbalah
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312:As above, so below
212:Maslama al-Qurṭubī
197:(may be legendary)
171:Historical figures
1150:, pp. 16–17.
1138:, pp. 11–12.
1114:, pp. 12–13.
1018:Dispensationalism
946:Jesus of Nazareth
937:Corpus Hermeticum
909:Corpus Hermeticum
892:The Fourth Gospel
788:David Messer Leon
657:Shabbetay Donnolo
483:mentioned in the
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78:Corpus Hermeticum
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784:Yohanan Alemanno
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673:Abraham Abulafia
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1664:
1659:
1655:
1653:0-7914-3612-8
1649:
1645:
1641:
1637:
1633:
1628:
1624:
1620:
1616:
1612:
1607:
1603:
1598:
1594:
1590:
1586:
1582:
1578:
1574:
1569:
1565:
1561:
1557:
1553:
1549:
1545:
1540:
1536:
1532:
1528:
1524:
1520:
1515:
1511:
1507:
1503:
1499:
1494:
1490:
1486:
1483:(in German).
1482:
1477:
1473:
1468:
1467:
1463:
1456:
1451:
1449:
1445:
1441:
1436:
1433:
1429:
1424:
1421:
1417:
1412:
1409:
1405:
1400:
1397:
1393:
1388:
1386:
1382:
1378:
1373:
1370:
1366:
1361:
1358:
1354:
1349:
1346:
1342:
1337:
1334:
1330:
1325:
1323:
1321:
1317:
1313:
1308:
1306:
1302:
1298:
1293:
1291:
1287:
1283:
1278:
1275:
1271:
1266:
1263:
1259:
1254:
1251:
1248:, p. 22.
1247:
1242:
1239:
1236:, p. 15.
1235:
1234:Regardie 1940
1230:
1227:
1223:
1218:
1216:
1212:
1208:
1203:
1201:
1199:
1197:
1195:
1193:
1191:
1189:
1187:
1185:
1181:
1177:
1173:
1168:
1165:
1161:
1156:
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1149:
1144:
1141:
1137:
1132:
1129:
1125:
1120:
1117:
1113:
1108:
1105:
1101:
1096:
1093:
1089:
1084:
1081:
1077:
1072:
1069:
1065:
1060:
1057:
1054:, p. 17.
1053:
1048:
1045:
1041:
1036:
1033:
1027:
1025:
1021:
1019:
1015:
1011:
1007:
1003:
999:
994:
992:
988:
984:
980:
976:
972:
968:
964:
960:
952:
950:
947:
943:
938:
934:
933:Fourth Gospel
929:
927:
923:
922:mystery cults
918:
913:
911:
910:
905:
901:
900:
899:Fourth Gospel
891:
889:
887:
883:
879:
875:
871:
867:
863:
862:Mary E. Lyman
860:According to
858:
856:
852:
844:
840:
835:
828:
826:
824:
820:
817:The works of
815:
813:
812:Abraham Yagel
809:
808:Judah Moscato
805:
801:
800:Elijah Hayyim
797:
793:
789:
785:
781:
776:
774:
770:
765:
754:
747:
745:
743:
742:
737:
736:
731:
730:
725:
724:
719:
713:
711:
707:
703:
702:Judah ha-Levi
699:
695:
689:
687:
683:
678:
674:
670:
669:
664:
663:
662:Sefer Yezirah
658:
653:
651:
647:
643:
639:
635:
630:
628:
624:
620:
616:
612:
608:
604:
600:
596:
592:
588:
584:
579:
577:
572:
570:
566:
565:
560:
556:
555:
550:
546:
542:
538:
530:
526:
521:
514:
512:
510:
502:
500:
498:
494:
490:
486:
482:
478:
470:
468:
466:
465:sexual desire
461:
457:
453:
449:
448:Sacred Sermon
445:
443:
438:
434:
430:
426:
421:
419:
415:
411:
407:
399:
397:
395:
391:
387:
375:
370:
368:
363:
361:
356:
355:
353:
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345:
342:
340:
339:
335:
333:
330:
328:
325:
323:
320:
318:
315:
313:
310:
309:
301:
300:
291:
286:
283:
281:
278:
276:
273:
271:
268:
266:
263:
261:
258:
256:
253:
251:
248:
246:
243:
241:
238:
236:
233:
232:
222:
221:
218:
217:Aḥmad al-Būnī
215:
213:
210:
208:
205:
203:
200:
195:
192:
190:
187:
186:
176:
175:
167:
166:
159:
158:
154:
152:
151:
147:
145:
144:
140:
138:
137:
133:
131:
130:
126:
124:
123:
119:
117:
116:
112:
110:
109:
105:
103:
102:
98:
96:
95:
91:
87:
86:
82:
81:
80:
79:
75:
73:
72:
68:
66:
65:
61:
60:
56:
50:
49:
45:
44:
38:
34:
33:
30:
26:
22:
18:
17:
1787:
1783:
1759:
1755:
1723:
1719:
1690:(1): 17–28.
1687:
1683:
1666:
1662:
1643:
1631:
1614:
1610:
1601:
1576:
1572:
1547:
1543:
1518:
1501:
1497:
1480:
1471:
1435:
1423:
1411:
1399:
1372:
1360:
1348:
1336:
1277:
1265:
1253:
1241:
1229:
1175:
1167:
1155:
1143:
1131:
1119:
1107:
1102:, p. 8.
1095:
1090:, p. 7.
1083:
1078:, p. 6.
1071:
1066:, p. 1.
1059:
1047:
1040:Quispel 1992
1035:
1022:
995:
975:Joseph Smith
957:A theory by
956:
936:
932:
930:
914:
907:
903:
897:
895:
859:
848:
829:Christianity
816:
777:
759:
741:Sefer Hermes
739:
733:
727:
721:
714:
690:
666:
660:
654:
650:theosophical
631:
609:such as the
580:
573:
562:
552:
534:
506:
474:
451:
447:
440:
437:mythological
433:anthropology
422:
403:
383:
343:
338:The Kybalion
336:
280:Robert Fludd
226:Early modern
155:
149:
141:
135:
128:
120:
114:
106:
100:
93:
83:
76:
70:
62:
41:
1820:Hermeticism
1579:(1): 1–19.
1464:Works cited
1455:Barlow 1996
1258:Skalli 2007
1222:Leslie 1999
1006:Pelagianism
1002:restoration
998:Reformation
983:Freemasonry
926:sacramental
882:Hellenistic
839:Jakob Böhme
748:Renaissance
615:Babylonians
537:Middle Ages
515:Middle Ages
456:the creator
410:Roman Egypt
390:Hermeticism
275:Jakob Böhme
115:Korē kosmou
29:Hermeticism
1814:Categories
1440:Lyman 1930
1428:Lyman 1930
1416:Lyman 1930
1404:Lyman 1930
1392:Lyman 1930
1377:Lyman 1930
1365:Lyman 1930
1353:Lyman 1930
1341:Lyman 1930
1329:Lyman 1930
1312:Lyman 1930
1297:Lyman 1930
1282:Lange 2007
1207:Lelli 2007
1028:References
942:asceticism
906:, and the
870:revelation
866:redemption
837:A work by
603:patriarchs
547:stream, a
487:) counted
442:Poimandres
406:Gnosticism
400:Gnosticism
384:This is a
260:Paracelsus
85:Poimandres
1617:: 67–99.
1176:et passim
967:Mormonism
953:Mormonism
682:Aristotle
646:Hermetica
619:Egyptians
583:astrology
549:Christian
525:Sephiroth
429:cosmology
394:Hermetism
207:Ibn Umayl
122:Cyranides
94:Asclepius
1748:11610526
1014:polygamy
987:divining
886:esoteric
874:humanity
769:religion
718:talisman
640:and the
607:gentiles
599:rabbinic
587:medicine
561:stream (
559:Hermetic
551:stream (
541:Kabbalah
425:theology
265:John Dee
21:a series
19:Part of
1804:2860375
1756:Italica
1740:1855136
1704:2860419
1593:1583880
1564:3259049
1535:2901921
979:alchemy
773:science
611:Indians
591:theurgy
569:alchemy
564:Qabalah
503:Judaism
481:Sabians
1802:
1776:480055
1774:
1746:
1738:
1702:
1650:
1591:
1562:
1533:
971:Europe
845:, 1682
704:, and
623:Greeks
621:, and
554:Cabala
545:Jewish
531:, 1684
485:Qur'an
477:Harran
460:cosmos
431:, and
414:gnosis
1800:JSTOR
1772:JSTOR
1736:JSTOR
1700:JSTOR
1589:JSTOR
1560:JSTOR
1531:JSTOR
917:Logos
902:, or
638:Torah
627:magic
595:Torah
497:Enoch
493:Idrīs
471:Islam
1744:PMID
1648:ISBN
1016:and
810:and
771:and
738:and
589:and
392:(or
1792:doi
1764:doi
1728:doi
1692:doi
1671:doi
1619:doi
1581:doi
1552:doi
1523:doi
1506:doi
1485:doi
652:."
527:by
1816::
1798:,
1788:31
1786:,
1770:,
1760:75
1758:,
1742:,
1734:,
1724:84
1722:,
1698:.
1688:28
1686:.
1667:68
1665:.
1615:97
1613:.
1587:.
1577:46
1575:.
1558:.
1548:49
1546:.
1529:.
1521:.
1500:.
1447:^
1384:^
1319:^
1304:^
1289:^
1214:^
1183:^
1020:.
1012:,
1008:,
985:,
981:,
868:,
814:.
806:,
802:,
798:,
794:,
790:,
775:.
732:,
726:,
700:,
696:,
617:,
613:,
585:,
427:,
420:.
23:on
1794::
1766::
1730::
1706:.
1694::
1677:.
1673::
1656:.
1625:.
1621::
1595:.
1583::
1566:.
1554::
1537:.
1525::
1512:.
1508::
1502:2
1491:.
1487::
1474:.
1457:.
1284:.
1272:.
1260:.
1224:.
1209:.
1178:.
1042:.
444:,
373:e
366:t
359:v
292:)
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