The Occult Philosophy of Cornelius Agrippa - 9 of 14 - The Occult Philosophy IV

Name: The Occult Philosophy of Cornelius Agrippa - 9 of 14 - The Occult Philosophy IV
Uploaded: 2024-09-10T17:01:02.000Z
Duration: 2 h 2 min 44 s

Introduction to Occult Philosophy

Overview of the Lecture Series

This lecture series on Cornelius Agrippa's Occult Philosophy is offered free of charge, supported by patrons on Patreon.

The initiative aims to provide accessible education on topics rarely taught in universities, often at high costs.

Importance of Supporting Education

The speaker encourages support for the production of open-access educational content, highlighting that contributions can start as low as $54 a year.

Gratitude is expressed towards patrons who make this lecture series possible.

Current Status of the Seminar

Progress in the Course

The seminar has evolved from summer to autumn and is approaching what may be considered the apex of Agrippa's teachings.

There’s an emphasis on not dropping off after covering "The Three Books of Occult Philosophy," as there are more works by Agrippa worth exploring.

Beyond "The Three Books"

Agrippa authored more mystical and occult texts beyond his most famous work, which may not fully represent his mature philosophical position.

Future discussions will include other significant writings by Agrippa that delve into mystical and esoteric themes not covered in "The Three Books."

Exploring Book Three: Illumination

Key Themes in Book Three

Book three focuses on achieving illumination and understanding Felicity, which is central to Agrippa's philosophy.

Felicity is described as a state difficult to articulate; it lacks noetic content since once achieved, it transcends verbal expression.

Mechanisms for Achieving Illumination

Agrippa emphasizes ceremonial magic as a means to prepare oneself for illumination rather than summoning demons or performing rituals for material gain.

He presents three states of illumination derived from celestial and divine realms: furores (frenzies), mania (ecstasy), and dreams, which facilitate spiritual enlightenment.

Understanding Dreams and Divine Inspiration

The Nature of Dreams

Dreams are likened to a form of terrestrial illumination, though their exact nature remains unclear. Agrippa holds a low view of dreams, yet they are considered a type of illumination.

Concept of Mania and Fury

The term "Fury" originates from the Greek word "Mania," which is not synonymous with anger but rather represents divine inspiration. This concept is explored in Plato's works.

Platonic Philosophy on Mania

Plato discusses different forms of Mania in his dialogues, particularly in the Symposium (love) and Phaedrus. These ideas were later expanded by Ficino in his commentaries.

Importance of Ficino's Commentaries

Ficino’s interpretations of Plato are crucial for understanding occult philosophy. His commentaries on the Symposium and Phaedrus remain significantly understudied yet foundational.

Divine Inspiration through Mania

For Agrippa, Mania represents forms of divine or extra-human inspiration that illuminate the intellectus, allowing direct access to celestial intelligence.

The Role of Celestial Intelligence

Direct Downloading from Divine Realms

Agrippa suggests that divine entities can directly impart knowledge to individuals' minds, akin to downloading information from higher realms.

Immediate Apprehension vs. Critical Philosophy

This perspective challenges critical philosophy by asserting that immediate truths about fundamental reality can be accessed through altered states of consciousness.

Socratic Experiences with Divine Communication

Socrates is noted for having experiences with a daimon that communicated insights directly to him, influencing discussions on love in dialogues like the Symposium.

Divine Sources and Their Characteristics

Fusion of Greek Gods with Celestial Intelligences

Agrippa merges concepts from Greek mythology with celestial bodies; for instance, Jupiter becomes Jovian intelligence rather than an Olympian deity while retaining certain characteristics.

Preservation without Paganism

By reinterpreting deities as celestial intelligences rather than gods, Agrippa preserves aspects of the Greek pantheon without endorsing paganism.

Celestial Inspirations and Muses

Influence from Celestial Objects

Celestial objects provide inspirations; muses are linked to planetary spheres that communicate creative insights downwards to humanity.

Accessing Creative States through Dionysus

Dionysus symbolizes a productive disordering of the mind that aligns conscious thought with divine insight necessary for illumination.

Intellectual Intoxication and Divine Illumination

The Role of Dionysius and Apollo

Dionysius is associated with intellectual intoxication, suggesting a form of enlightenment rather than physical drunkenness.

Apollo represents the world spirit (anima mundi), providing access to instant learning akin to the ARS Notoria, which allows for prophetic knowledge and bodily protection.

Love as Final Causation

Venus plays a crucial role in Agrippa's philosophy, emphasizing love as central to existence.

Final causation, according to Aristotle, draws everything towards its perfect state; this concept is linked to divine love that drives creation and human longing for connection with God.

The Nature of Divine Illumination

Agrippa posits that love from God leads to alignment of the soul with divinity; alienation from God results in a 'love sickness.'

The Venutian mania serves as a precursor to divine illumination, leading towards ultimate reunion with God and achieving felicity.

Celestial Influence on Knowledge

All celestial bodies and angels can illuminate minds, allowing rapid acquisition of knowledge through inspiration.

Angels communicate ideas directly into the mind without physical presence, enhancing understanding beyond ordinary perception.

Ecstasy and Rapture: Pathways to Divinity

Ecstasies or raptures represent direct experiences from the divine realm; they are seen as higher forms of inspiration compared to celestial influences.

Engaging in meditation on divinity can lead one toward breaking consciousness barriers, enabling glimpses into higher realities.

Limitations of Mystical Experiences

While ecstasy offers insights into divinity, it remains passive compared to active participation in divine union; true felicity involves more than just receiving illumination.

Many individuals experience sudden mystical moments without prior preparation or status as mystics themselves.

Divine Illumination and Mystical Experiences

The Nature of Divine Illumination

The concept of divine illumination is illustrated through a moment where an individual, Yakoba, experiences unexpected enlightenment while observing a piece of art that catches the sun in a unique way.

This form of ecstasy or rapture represents profound divine intervention, emphasizing that one does not actively seek it; rather, it occurs spontaneously as God illuminates the individual.

Felicity: Active Participation in Divine Connection

Felicity is described as a dual reach between humanity and God, where both are actively seeking each other. This contrasts with mere ecstatic experiences which lack this mutual engagement.

The experience of Felicity transcends romantic love (symbolized by Venus), leading to a higher spiritual realm known as the Super Celestial Realm.

Ecstasy and Rapture: Light Language

Agrippa frequently uses "light language" to describe ecstasy or rapture, equating these experiences with being overwhelmed by pure light and merging with the Divine mind.

Such mystical experiences can be terrifying for mystics due to the abrupt transition from extreme illumination back to reality, often leading to feelings associated with "The Dark Night of the Soul."

Temporary States vs. Lasting Illumination

Many mystical experiences resemble temporary states like samadhi in Hinduism; they occur without deliberate effort but may feel accidental or spontaneous.

Agrippa suggests that older individuals or those near death are more likely to have such ecstatic experiences, potentially linking them to modern concepts of near-death experiences.

Dreams as Forms of Illumination

Dreams serve as another avenue for illumination; while most people do not have daily mystical encounters, dreams are common and can reflect deeper truths.

Agrippa categorizes dreams on a spectrum from pure imagination (Fantasia) to genuine impressions from the World Spirit influencing one's thoughts.

Distinguishing Truth from Error in Dreams

A challenge arises in discerning whether dream content originates from personal imagination or external spiritual influence; Agrippa refers to this dilemma as "truth mixed with error."

To enhance receptivity to divine inspiration during dreams, Agrippa recommends practices such as fasting and calming the mind before sleep.

Imagination and Divine Illumination

The Role of Imagination

The metaphor of imagination is likened to an uncle flipping through TV channels, suggesting the need to focus on one channel (or idea) rather than aimlessly browsing.

Agrippa proposes that through divine illumination, individuals can prepare their minds for more meaningful dreams, enhancing the likelihood of receiving insights from the world soul.

Dreaming and Incubation

Agrippa references specific dreaming techniques like incubation, where practices such as fasting and sleeping in sacred spaces may attract influential entities during dreams.

The concept of sleep being a "60th of death" and dreams as a "60th of prophecy" highlights the connection between dreams and prophetic insights.

Interpreting Dreams

Uninterpreted dreams are compared to letters sent but not read; thus, interpretation is crucial for understanding potential prophecies within dreams.

Agrippa suggests that by engaging in certain practices, one can increase the chances that their dreams contain prophetic elements.

Powers Derived from Celestial Illumination

Nature's Influence

Agrippa identifies three main powers emerging from divine illumination: control over nature, prophecy, and mastery over fate.

Alchemy is discussed as a practice influenced by celestial forces; astrological conditions affect the transformation of materials within the Earth.

Alchemical Power

With celestial illumination, practitioners gain power akin to celestial intelligences in alchemical labs, allowing them to manipulate natural processes effectively.

This connection emphasizes how higher cosmic influences can empower individuals in their earthly endeavors.

Prophecy and Fate Alteration

Agrippa asserts that access to celestial objects enables knowledge about future events; this link allows for greater insight into one's destiny.

By harnessing celestial intelligences' powers through illumination, individuals can potentially alter their fates and exert significant influence over their life paths.

Angelic Illumination

Mastery Over Divine Names

Although not initially included in discussions, angelic illumination involves gaining mastery over divine names which hold ontological power.

Understanding Divine Names and Their Causative Powers

The Nature of Divine Speech

Divine names possess ontological causative powers, meaning that God's speech can bring about reality in a way human speech cannot.

The act of naming angels infuses them with specific powers; for example, Raphael is associated with healing.

Invoking Angels

One can invoke angels by calling out to them, similar to how a child might tug at a parent's clothing for attention.

Higher angels like seraphim are less accessible due to their divine duties, while archangels may be more approachable through invocation.

Conditions for Interaction

Accessing angels requires purity and intention during the invocation process.

While one can request assistance from angels, it is crucial to understand that they cannot be commanded or bound.

Limitations of Human Power Over Angels

Humans lack the power to bind or command angels or demons; any attempt is futile as humans are insignificant compared to these beings.

Demons share an angelic nature and similarly cannot be bound; attempts at binding are seen as deceptive practices.

Critique of Goetic Magic

Agrippa views goetic magic as a con game where practitioners believe they can control demons but are ultimately misled.

He strongly opposes the goetic tradition, considering it dangerous and misleading, leading practitioners toward negative outcomes.

The Risks and Realities of Angelic Invocation

Can We Hail Angels?

Invoking angels is possible but comes with risks; other spirits may respond instead.

The likelihood of successfully contacting powerful figures like Michael or Gabriel is low, akin to trying to reach a celebrity on social media.

Mechanisms for Engaging with the Occult

To engage effectively with divine forces, one must first understand terrestrial occult interactions and develop skills in talismanic magic.

Celestial and Angelic Magic: The Ascent to Divine Illumination

The Ladder of Ascension in Magic

The journey through magic involves ascending from the celestial world to the angelic realm, ultimately reaching divine illumination. This ascent is likened to climbing a ladder.

For Agrippa, gaining knowledge or power in magic requires a process of mental preparation that emphasizes loss over gain; one must empty their mind to be filled with higher truths.

Climbing this magical ladder necessitates not only physical fasting but also a mental emptying of previous knowledge or experiences to allow for new insights.

Intentionality and Mental Focus

Achieving illumination is contingent upon intentionality; it cannot occur by accident. One must actively focus on celestial objects, angelic beings, or divine nature.

There exists a paradox where extreme concentration and meditation are required alongside an emptying of the mind, allowing divine light to enter one's consciousness.

Comparison with Zen Practices

Unlike Zen Buddhism's goal of complete emptiness (nibana), Agrippa’s approach involves emptying oneself so that divine light can fill the void created.

This process is cyclical: after receiving celestial light, one must release it for angelic light, and then again for divine light as part of the ascent.

Mechanisms for Purification

Agrippa outlines various mechanisms for achieving spiritual purification through ceremonial magic, which sharpens attention and facilitates mental emptying.

Ceremonies serve as tools not just for action but as preparatory rituals that enhance focus and aid in releasing distractions from the mind.

Importance of Ritual Practices

Fasting, prayers, almsgiving (giving away money), and confession are critical practices emphasized by Agrippa as means to achieve spiritual elevation.

Confession is viewed as essential since sins weigh down the spirit; cleansing these impurities allows one to ascend spiritually.

Sacrifices and Divine Grace

Meditating on Christ's sacrifice parallels ancient pagan practices; both aim at invoking divine illumination through sincere efforts toward God.

Agrippa believes that even ancient pagans could attain grace due to their genuine attempts at reaching divinity despite their imperfect methods.

Concepts of Ritual Purity

Ritual purity is discussed as a concept derived from pagan or Jewish traditions rather than Christianity; it involves specific practices like ritual immersion (mikva).

In Judaism, achieving ritual purity often requires avoiding contact with certain impurities (e.g., corpses), followed by immersion in water multiple times.

Understanding Purity and Divine Connection in Kabbalah

The Concept of Purity in Kabbalah

The distinction between being "Tahor" (pure) and "Tuma" (impure) is central to Kabbalistic thought, emphasizing a state of purity that is not derived from Christian concepts.

Fasting is believed to elevate one's spiritual state, making individuals more angel-like; this practice influences how Jews pray, standing with feet together as angels are depicted with one leg.

Practices During Yom Kippur

On Yom Kippur, fasting includes abstaining from water for 26 hours, symbolizing an effort to purify oneself and emulate angelic qualities by refraining from earthly desires.

Attracting the Divine Presence

Engaging in intentional acts of purity can attract divine attention; one cannot compel God but can create a state conducive to receiving divine grace.

Achieving a heightened state of focus on God allows for the possibility of illumination—an experience where God's presence becomes palpable.

The Shiviti Meditation Practice

The concept of "Shiviti," derived from Psalm 16:8, involves keeping God constantly before one's eyes as a meditative focus. This practice serves as an object for concentration among practitioners.

Many Kabbalists carry physical representations of Shiviti for meditation, aiming to enter a deep prayer or meditative state reminiscent of mystical experiences.

Integration into Christian Mysticism

A grippa attempts to incorporate similar practices into Christianity through meditating on the crucified Christ, paralleling the idea of extreme devotion seen in some Christian mystics who would physically present themselves before the cross.

Illumination and Divine Experience

Illumination occurs suddenly rather than gradually; it represents a total moment where divine light floods consciousness, merging human understanding with divine insight.

In this state known as Felicity, distinctions between self and God dissolve. It transcends knowledge into pure experience—a non-Gnostic state devoid of propositional thoughts.

Nature of Divine Thought

God's mind operates beyond human logic; it encompasses all thoughts simultaneously without requiring subjects or predicates. This leads to an experience characterized by pure being rather than cognitive understanding.

The Nature of Divine Experience and Magic

The State of Divine Union

Agrippa describes a state of union with the Divine, likening it to a "cup of divinity," which transcends traditional magic.

This experience is characterized by "learned ignorance," where knowledge and language fail to capture its essence; one can only testify in the "Silence of the heart."

The Limitations of Magic

Magic is described as transitive, requiring a subject and object; however, in divine unity, this distinction dissolves.

Agrippa argues that this state is ontologically superior to magic because it eliminates the duality inherent in magical practices.

The Journey Towards Felicity

Many approach Agrippa's work seeking magic as an end goal, but he emphasizes that magic is merely a tool for achieving Felicity.

Agrippa insists on silence regarding Felicity itself since it exists beyond comprehension and language.

Preparation for Divine Experience

The third book of Occult Philosophy serves as guidance towards achieving Felicity through various rituals and preparations.

While these preparations are essential, they cannot induce divine experience; they merely prime individuals for such moments.

Active Mysticism vs. Passive Illumination

Unlike other mystical traditions where illumination happens passively, Agrippa’s approach requires active engagement—spiritual athleticism.

He integrates diverse spiritual traditions (paganism, stoicism, Christianity, etc.) into a system that encourages proactive pursuit of the Divine.

The Outcome of Reaching Felicity

Upon reaching Felicity, one may return transformed with new insights or abilities; however, the exact nature of this transformation remains uncertain.

Agrippa suggests that striving for Felicity should be an end in itself rather than a means to another goal.

Conclusion on Agrippa's Philosophy

By 1510, Agrippa had articulated significant ideas within his Three Books of Occult Philosophy but continued exploring beyond these texts.

Agrippa's Philosophical Development

Early Insights and Growth

Agrippa, at 23 years of age, begins to deepen his philosophical analysis, particularly in esoteric and hermetic ideas. This development will unfold over the next 23 years.

Deepening Understanding of Hermeticism and Cabala

Agrippa's exploration is not superficial; he continues to expand on his ideas significantly. His understanding of hermeticism will grow notably between 1510 and 1533.

Alongside hermeticism, Agrippa also deepens his appreciation for cabala, which becomes a crucial aspect of his later works. The primary focus in the expansion of "Three Books of Occult Philosophy" is Book Three, which nearly doubles in size by 1533.

Skepticism Infused with Mysticism

Contrary to assumptions that Agrippa abandoned mysticism after a skeptical turn in 1526, he integrates skepticism with mysticism instead. This blend leads to a unique form of mystical skepticism expressed in the mature version of his work from 1533.

Plan for Further Exploration

The seminar aims to delve into unpublished mystical works by Agrippa and analyze the skeptical turn as not a rejection but an evolution of thought. The differences between earlier and later works will be examined alongside their broader impact on philosophy.

The Apex of Occult Philosophy: Felicity

Ultimately, readers are led towards achieving something greater than magic—what Agrippa refers to as "Felicity," representing a divine state rather than mere magical practice. This concept serves as the culmination of his philosophical journey through occult philosophy.