The Occult Philosophy of Cornelius Agrippa - 10 of 14 - The Mystical Works I

Name: The Occult Philosophy of Cornelius Agrippa - 10 of 14 - The Mystical Works I
Uploaded: 2024-09-17T16:59:37.000Z
Duration: 1 h 56 min 48 s

Introduction to Occult Philosophy

Overview of the Lecture Series

This lecture series on the foundations of 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 Support

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.

Transitioning Beyond Agrippa's Early Works

Moving Past the 1510 Draft

The discussion transitions from Agrippa's early work, "The Three Books of Occult Philosophy," emphasizing its completeness despite being written when he was only 23 years old.

There’s a distinction made between Agrippa's occultism and skepticism, noting that some scholars prefer one over the other.

Continued Speculation and Learning

It is crucial to understand that Agrippa continued his intellectual pursuits beyond his initial works, engaging with mysticism and alchemy even after a skeptical turn in 1526.

Agrippa's Time in England

Key Events During His Stay

Agrippa traveled briefly to England under Maximilian I’s patronage, possibly involved in diplomatic or military roles.

While in England, he composed an important commentary on the Book of Romans by Apostle Paul, which he later lamented losing during historical upheavals.

Influence of John Colette

In England, Agrippa met John Colette, a learned figure skeptical about the Hermetic Renaissance but knowledgeable about contemporary occult practices.

Colette’s influence likely tempered Agrippa’s enthusiasm for extreme occult practices noted in his earlier works.

Agrippa's Intellectual Journey in Italy

Colette's Influence on Agrippa

The speaker speculates that Colette may have influenced Agrippa towards Orthodox Christianity, steering him away from hardcore magical practices.

Agrippa held Colette in high regard during a secretive affair in London and composed an important commentary on the Book of Romans by Apostle Paul.

Discovery of Agrippa's Works

There is potential for undiscovered works of Agrippa to surface, particularly in Milan, where his writings might have been hidden during chaotic times.

The possibility of finding the lost commentary on Romans by Agrippa could significantly enhance understanding of his contributions during the Italian period.

Agrippa’s Time in Italy

In 1511, Agrippa began a seven-year journey through Italy under Maximilian I, Holy Roman Emperor.

Contrary to common belief about his intellectual trajectory, evidence suggests that during this period he was deeply engaged with Hermeticism and Kabbalah.

Shift Away from Magic

Notably, magic becomes absent from Agrippa's vocabulary and writings during the Italian period; it is mentioned only once across all works from this time.

This significant shift raises questions about the implications for his philosophical outlook and intellectual focus.

Major Works Composed During the Italian Period

Four key works were produced:

A series of lectures on Corpus Aicum starting in 1515.

A book discussing love based on Plato’s Symposium and Ficino’s commentary (1515/16).

Fragmentary Texts and Themes

The "Dialogue on Man" appears to be an incomplete work reflecting Agrippa's anthropological theories rooted in Neoplatonism and Kabbalism.

An essay titled "Three Ways of Knowing God" represents a complete exploration of his epistemology over six chapters.

Philosophical Insights

Love remains central to Agrippa’s philosophy as seen in both his theory presented in earlier works and ongoing discussions throughout this period.

His religious anthropology emphasizes humanity's unique position within the cosmos, linking back to themes explored previously.

Agrippa's Writings: Continuity and Change

Overview of Agrippa's Works

Agrippa's later documents do not represent a fundamental break from his earlier work, "Three Books of Occult Philosophy" (1510), but rather an expansion on previously explored topics.

The absence of magic in these new writings is notable; unlike the "Three Books," which heavily features magical elements, the newer texts contain minimal references to magic.

There is a significant time gap between Agrippa’s works, with four years elapsing before he produces several new texts in 1515 that build upon ideas from his earlier writings.

Insights into Agrippa's Intellectual Development

Agrippa deepens his philosophical inquiries without abandoning previous concepts, although he seems to downplay the role of magic in his later works.

Collaborations are underway for translating some of these works, including "The Pavia Lecture" and "The Three Ways of Knowing God." These translations will be available soon online.

The Hermetic Pander: Context and Content

Significance of the Hermetic Pander

The Hermetic Pander is recognized as one of the most famous lectures given by Agrippa at the University of Pavia, focusing on hermetic philosophy's centrality and importance.

Unfortunately, only fragments remain from this lecture series due to historical circumstances that led to its abrupt end when military invasion forced Agrippa to leave.

Content Analysis

Much of the text consists of Agrippa ingratiating himself with university authorities while discussing sacred subjects like hermetic philosophy, reflecting both personal ambition and academic context.

In his first lecture on the Hermetic Pander, he recounts Hermes Trismegistus' history while attempting to align him with biblical figures such as Enoch to mitigate pagan associations. This connection allows him to integrate hermetic thought within a Judeo-Christian framework.

Hermes Trismegistus and the Transformation of Pagan Knowledge

The Contributions of Hermes Trismegistus

Hermes Trismegistus is credited with significant contributions to civilization, including the alphabet, laws, and wisdom that he shared with both Greeks and Egyptians through his extensive writings.

The assertion that Hermes wrote tens of thousands of books emphasizes his role as a source of all wisdom, suggesting that all knowledge ultimately derives from him.

Rhetorical Strategies in Agrippa's Argument

Agrippa employs a rhetorical strategy to "baptize" Hermes Trismegistus, framing him as a patriarch rather than a pagan figure. This move aims to legitimize pagan knowledge within a Christian context.

Agrippa argues that Hermes was not only a philosopher but also a prophet who foresaw the end of paganism and the coming of Christ.

The Hermetic Apocalypse

Agrippa references the Hermetic apocalypse, where traditional Egyptian culture is lamented. He interprets this as Enoch predicting the decline of paganism and anticipating Christ's arrival.

A notable claim made by Agrippa is equating Christ with Pan (Pander), suggesting they are identical entities. This further distances Hermetic literature from paganism.

Visual Representations and Historical Context

An image in Siena Cathedral depicts Hermes Trismegistus imparting wisdom to Moses, illustrating how deeply integrated these ideas were in Italian culture during this period.

The transformation of Hermes into a pre-Christian embodiment of Christianity reflects revisionist history where he is no longer seen merely as a pagan figure but as an integral part of Christian thought.

Enoch's Significance in Tradition

Enoch’s narrative includes him being taken bodily into heaven without dying, which elevates his status within religious traditions. This aspect reinforces the idea that Hermes Trismegistus embodies eternal wisdom.

The notion that Hermes avoided death signifies his unique position; it implies that his teachings are more profound because he transcended human limitations like original sin.

Implications for Religious Textual Hierarchies

If Pander represents Christ and imparts wisdom to Hermes, then the Corpus Hermeticum can be viewed as an early gospel—a foundational text predating traditional gospels.

Agrippa’s public assertions challenge established religious hierarchies by suggesting older texts like the Corpus Hermeticum may hold greater truth than later Christian scriptures due to their primal revelations.

Hermeticism and Christianity: A Deep Dive

The Connection Between Hermeticism and Christianity

Agrippa discusses the teachings of Enoch, who is considered a holy figure taken to heaven without dying. He suggests that Enoch's teachings form a metaphysical gospel that connects with Christian doctrine.

The public acceptance of such ideas during Agrippa's time indicates a significant openness to hermetic thought within intellectual circles in Italy, allowing for discussions that might seem heretical today.

Agrippa asserts that there is no Christianity devoid of hermetic elements, claiming they are fundamentally intertwined revelations throughout history.

He credits Ficino's divine work for reviving lost gospels, suggesting that the Corpus Hermeticum serves as a precursor to biblical texts.

Agrippa’s commitment to merging hermeticism with Christianity highlights his belief in their logical and historical compatibility, presenting the Corpus as an essential text before the canonical gospels.

Lecture on Love: Themes and Influences

Around 1515, Agrippa also delivered a lecture on love, which he considers central to understanding metaphysics. This theme resonates with his earlier works in "Three Books of Occult Philosophy."

In this context, love is portrayed as the primary means through which individuals can ascend metaphysically towards divine illumination.

Agrippa references Plato’s Symposium, emphasizing its significance after Ficino translated it into Latin. He admires Ficino’s commentary on love as crucial reading material.

Drawing from Augustine and mystical traditions like those of Bernard Clairvaux, Agrippa places love at the core of mystical metaphysics. His admiration for Clairvaux's sermons underscores this influence.

Despite its seemingly disjointed structure resembling stream-of-consciousness writing, Agrippa develops a theology, ethics, and epistemology centered around love in his oration.

Theology and Epistemology of Love

The concept of a Theology of Love aligns with traditional Christian beliefs about God being synonymous with love; similarly, an Ethics of Love reflects established moral teachings within Christianity.

Notably unique is Agrippa’s Epistemology of Love—he posits that true knowledge arises only through acts of love toward God and others.

This perspective emphasizes participation in divine reality through love; understanding reality itself hinges upon recognizing God as love.

Ultimately, participation in divine knowledge occurs exclusively through loving relationships—both receiving God's love and reciprocating it fosters deeper comprehension of existence.

The Role of Love in Understanding Reality

Theoretical Foundations of Love

The concept of love is central to understanding the universe, as it is seen as an expression of God's love that holds everything together.

Knowledge and reality are intertwined with love; without love, one becomes alienated from God and reality, leading to a lack of true knowledge.

Love as Epistemology

The ascent to the Divine is only achievable through love, emphasizing its importance in spiritual growth and understanding.

A grippa's philosophy reinforces the idea that all scientific inquiry must be rooted in love, viewing nature as an expression of divine affection.

Nature and Divine Love

Every occurrence in nature reflects God's love; studying nature reveals this fundamental truth about reality.

A grippa’s perspective highlights a pervasive presence of love within the universe, suggesting that everything is interconnected through this divine force.

Ethical Implications of Love

Love serves as the foundational ethical structure; deviations from pure love lead to moral failures such as lust or selfishness.

Misunderstanding or perverting love results in alienation from God and reality, marking significant moral transgressions.

Sin Against the Holy Spirit

A grippa identifies a grave sin: intentionally alienating oneself from divine love by converting it into depraved forms.

This betrayal not only undermines God's mercy but also distorts one's relationship with all aspects of existence.

Personal Reflections on Love

Personal Experiences Influencing Philosophy

A grippa's recent marriage influences his thoughts on love, indicating personal experiences shape philosophical insights.

Loving Relationships and Community

Emphasizes the necessity of loving relationships—towards God, spouse, homeland, parents—to foster a sense of community and belonging.

Stoic Influence on Cosmopolitanism

Draw parallels between A grippa’s ideas and Stoic concepts like oikiosis (familiarity), promoting an extended sense of community beyond immediate relations.

Universal Connection Through Love

Advocates for breaking down barriers between individuals by recognizing shared humanity; nothing human should be foreign to us.

This structured summary encapsulates key themes regarding the significance of love in both philosophical thought and personal experience while providing timestamps for easy reference.

Metaphysics and Mysticism of Love in Sufism and Christianity

Influence of Sufism and Christian Thought

The discussion begins with the connection between metaphysics, mysticism, and love, particularly highlighting its association with Sufism.

The speaker notes that this theme is also significant within Christianity, tracing its roots back to Augustine and reaching a peak with Bernard of Clairvaux.

An upcoming episode will focus on Bernard of Clairvaux's sermon on the Song of Songs, described as a remarkable piece of literature.

Agrippa's Dialogues

The text referred to as "Dialogue on Man" is characterized as fragmentary; it was part of a collection called "Sermones," which are likened to private speeches or workshops rather than traditional sermons.

Agrippa’s work appears to have been intended as a dialogue exploring human nature but was ultimately left incomplete or repurposed for other writings.

Anthropology in Agrippa's Work

Agrippa’s anthropology is crucial; he views humans as the central figure in the cosmos, emphasizing their unique position between being and becoming.

He posits that humans embody both the world of being (the soul) and the world of becoming (the body), making them distinct from angels.

Human Nature According to Agrippa

Drawing from Kabbalistic traditions, Agrippa suggests that humans were originally single-sex entities before experiencing division into male and female.

This original state is depicted through various interpretations, including imagery reminiscent of hermaphrodites split apart due to a cosmic event.

Duality: Human and Divine Elements

Agrippa argues that humanity possesses both divine and human qualities; this duality mirrors Christ’s nature—fully human yet fully divine.

The concept of 'The Fall' is introduced as stemming from a lustful encounter leading to alienation through gender division—a queer interpretation suggesting gender itself may be an act of separation from divinity.

Understanding Agrippa's Mystical Epistemology

The Concept of Original Sin and Human Disunity

Original sin disrupts fundamental unities within human beings, leading to a state of disunity and asymmetry. The task for humanity is to reunite these symmetries.

Agrippa's Influence from the Cabalistic Tradition

Agrippa draws heavily from the cabalistic tradition, which provides a narrative on how humans arrived at their current state of disunity.

Study of Nature and Hidden Dimensions

Agrippa emphasizes the importance of studying nature, particularly its hidden dimensions referred to as "Arcana." This aligns with his views on alchemy.

Two Forms of Efficient Causation

There are two types of philosophers: those who study nature in an exoteric manner and those who delve into its esoteric aspects to uncover hidden truths.

Agrippa’s Epistemology: Beyond Rationalism and Empiricism

Agrippa's mystical epistemology is not based on rationalism or empiricism but rather on "fides" (faith), which he defines differently than conventional understandings that often equate it with blind belief.

Understanding Agrippa's Epistemology and Faith

The Role of Knowledge and Faith

Agrippa posits that knowledge is essential for understanding, yet it is ultimately rooted in faith. Without faith, the universe could be perceived as chaotic or deceptive.

He emphasizes that true knowledge comes through divine grace, suggesting that evidence alone cannot lead to understanding without a foundational belief.

Foundations of Agrippa's Thought

Agrippa’s epistemology is deeply intertwined with Christian principles, particularly love and faith, which he views as fundamental to authentic Christianity.

His approach reflects a desire to return to the roots of Christianity during the Reformation, advocating for a deeper exploration of its core tenets rather than superficial practices.

Authenticity in Christianity

Agrippa critiques contemporary religious practices as inauthentic and believes they deviate from genuine Christian teachings centered on love and faith.

He draws inspiration from Paul’s writings, particularly Romans, indicating that these texts significantly influence his theological reflections.

Integration of Diverse Philosophical Traditions

Beyond Pauline theology, Agrippa incorporates elements from Hermeticism and Kabbalah into his understanding of primitive Christianity, suggesting an interconnectedness among various spiritual traditions.

This fusion indicates a broader quest for truth that transcends singular religious identities while maintaining fidelity to core Christian values.

A New Perspective on Agrippa's Work

The speaker expresses excitement about revealing a more nuanced view of Agrippa beyond common perceptions of him as either radical skeptic or occultist; this includes exploring his philosophical depth.

Upcoming discussions will delve into key works by Agrippa such as "The Three Ways of Knowing God" and his writings on original sin, aiming to provide a richer understanding of his contributions.