The Occult Philosophy of Cornelius Agrippa - 11 of 14 - The Mystical Works II

Name: The Occult Philosophy of Cornelius Agrippa - 11 of 14 - The Mystical Works II
Uploaded: 2024-09-27T14:59:46.000Z
Duration: 2 h 6 min

Introduction to Occult Philosophy

Overview of the Lecture Series

The lecture series titled "Between Skepticism and Mysticism" focuses on the occult philosophy of Cornelius Agrippa, provided free of charge through Patreon support.

This initiative aims to offer accessible education on topics rarely covered in universities, emphasizing the importance of crowdsourced learning.

Contextual Background

The seminar explores the period between Agrippa's three books published in 1510 and his skeptical work released in 1526, highlighting a significant gap where Agrippa continued to develop his ideas.

The discussion will cover lesser-known hermetic and mystical texts from this period, showcasing Agrippa's ongoing intellectual engagement.

Agrippa's Evolving Interests

Deepening Engagement with Hermeticism

During the years leading up to 1526, Agrippa intensified his focus on hermeticism and Kabbalah, producing writings that reflect this deepening interest.

Contrary to assumptions that he abandoned mysticism for skepticism, there is evidence of a complex relationship between these themes in his works.

Key Text: The Three-Fold Way of Knowing God

One pivotal text from this period is "The Three-Fold Way of Knowing God," which is considered one of Agrippa's most polished works during this time.

This text serves as a critical exploration into how intellect (mens and ratio) can understand divine knowledge and achieve illumination.

Mechanisms of Illumination

Analysis within the Text

"The Three-Fold Way" intricately references the Corpus Hermeticum, making it one of the most authentically hermetic texts produced during the Renaissance.

The book discusses various mechanisms by which individuals can come to know God, emphasizing an intellectual journey rather than purely rational or dialectical approaches.

Historical Perspective on Illumination

Agrippa examines how different cultures throughout history have accessed divine knowledge through their customs and practices.

His work reflects a continuity with earlier ideas presented in his 1510 texts while delving deeper into religious anthropology.

Conclusion: Continuity in Thought

Ongoing Themes in Agrippa’s Work

Despite shifts towards skepticism later in life, Agrippa maintains a consistent interest in illumination as a central goal throughout his philosophical explorations.

His approach underscores that understanding divinity transcends mere rational thought; it involves navigating complex intellectual landscapes.

Understanding the Dialectic and Knowledge of God

The Nature of Dialectic and Knowing God

The speaker critiques dialectical reasoning, claiming it is a tool invented by the devil that obstructs true knowledge of God.

Emphasizes that knowing God transcends mere propositions; it involves an illuminated understanding as a mode of being.

Highlights the importance of engaging with the Divine through the mind rather than accumulating factual knowledge about God.

Historical Perspectives on Knowing God

Discusses a historiography tracing how humanity has come to know God, from paganism to Gospel knowledge.

Introduces paganism as an initial form of knowing God through nature, suggesting that studying beings leads to understanding true being.

Limitations and Insights from Nature

Argues that while studying nature can lead to recognizing God's existence, this approach has limited horizons for deeper understanding.

Acknowledges that one can develop piety by experiencing awe in nature, which may lead to worship without specific knowledge about the Divine.

Moral Justice Through Natural Law

Points out that engagement with nature can foster moral justice and a sense of natural law, even in religions lacking direct divine revelation.

Notes that individuals can cultivate moral sensibilities by observing how nature operates, leading to ethical conclusions.

Universal Religiosity and Divine Grace

Agrippa posits that even those who worship incorrectly or lack full revelation may still experience divine grace due to their sincere piety.

Explains universal religiosity: individuals who have not encountered Christianity may still commune with God through innate moral justice cultivated from nature.

Understanding Agrippa's Path to Divine Knowledge

The Insufficiency of Paganism for True Felicity

Agrippa argues that while some may be rightly guided, this alone is insufficient for achieving true goodness and Felicity. He suggests that a purely pagan approach to the divine lacks depth.

Theophany: God’s Historical Revelation

Agrippa posits that knowledge of God must come through theophany, where God reveals Himself in history, particularly through the Divine Law. This law is exemplified by the Torah given to Israel.

Exoteric vs. Esoteric Dimensions of Revelation

There exists a distinction between exoteric (public) and esoteric (hidden) dimensions within revelation. Agrippa acknowledges an esoteric aspect in nature but seems less interested in discussing it compared to other occult philosophies.

The Role of the Torah and Kabbalah

The exoteric Torah consists of 613 commandments found in the Hebrew Bible, while the esoteric dimension is represented by Kabbalah, which offers a deeper understanding of God. Agrippa critiques Jews who focus solely on the exoteric without grasping its esoteric significance.

Transition from Mosaic Law to Gospel

Both forms of Mosaic Law serve as preparation for what follows: the Gospel—the good news of Jesus Christ's incarnation as both fully man and fully divine. Agrippa identifies both an exoteric gospel (the widely accepted teachings) and an esoteric gospel (deeper truths revealed over time).

Salvation Through Exotericism vs. Esotericism

While following only the exoteric gospel can lead to salvation, Agrippa emphasizes that true illumination and Felicity require delving into esotericism—using insights from Hermeticism, Kabbalah, and Pythagoreanism as tools for spiritual advancement.

Insights into Christianity’s Structure

Agrippa provides insight into how Christianity operates with dual dimensions: one sufficient for salvation (exotericism) and another aimed at enhancing one's spiritual journey towards illumination (esotericism). This reflects his broader view on religious historiography and human access to divine communion.

Exploring Esoteric Christianity

Foundations of Esoteric Christianity

The discussion begins with the introduction of Lou LaRell and his hermetic Christianity, highlighting early foundations that will lead to various esoteric Christian movements such as Yakob Burma and Theosophy.

The Latter-Day Saints movement (Mormon Church) is noted for its esoteric dimensions, alongside other forms like Christian spiritualism, indicating a broader trend in esoteric Christianity initiated by thinkers like Agrippa.

Shift from Exoteric to Esoteric Understanding

Agrippa posits that while traditional church teachings may be correct, there exists a deeper narrative within Christianity that does not directly provide salvation but opens avenues for esoteric exploration.

Over centuries, the Protestant Reformation leads to a significant shift where exoteric Christianity is deemed insufficient for salvation; faith becomes an interiorized matter, allowing for diverse interpretations of both esoteric and exoteric beliefs.

Duality in Agrippa's Perspective

Agrippa maintains a dual perspective: he acknowledges the necessity of church orthodoxy while also advocating for an "ultimate Christian side quest" focused on illumination and personal fulfillment through esotericism.

He emphasizes that knowing God cannot be achieved through dialectic reasoning; instead, he argues against rational approaches to divinity as fundamentally flawed or even satanic.

Critique of Scholasticism

Agrippa strongly critiques Scholastic methods of understanding God through reasoned arguments, labeling them as alienating rather than enlightening.

His rejection of dialectical reasoning underscores his belief that true knowledge of God transcends logical frameworks and requires alternative pathways.

Hermetic Influences and Orthodoxy Concerns

Despite being rooted in Christian theology, Agrippa’s work reflects a hermetic approach rich in esotericism while simultaneously critiquing scholasticism as detrimental to divine connection.

There are indications of anxiety regarding the publication of his work due to its hermetic nature; he ultimately revises it before release during the Anor period.

Conclusion: Balancing Esotericism with Orthodoxy

At the conclusion of his text, Agrippa includes the Nicene Creed to reaffirm orthodox beliefs after exploring complex esoteric ideas throughout the book.

This strategic inclusion serves as reassurance about maintaining core Christian tenets amidst explorations into more mystical aspects.

Exploring Agrippa's Radical Ideas on Theosis

The Invisible Part and Agrippa's Radicalism

Agrippa emphasizes the "invisible part," which he associates with radical ideas, particularly in his closing remarks that include a significant credal formula.

He highlights a line from his dialogue on love, indicating that it contains profound insights for Latin readers, culminating in the notion of becoming God.

The Concept of Theosis

Agrippa introduces the concept of theosis, defining it as not merely communion with God but an actual transformation into divinity where distinctions between oneself and God dissolve.

He asserts that achieving this state is the pinnacle of human happiness, marking a radical theological stance.

Love as Central to Understanding God

In Agrippa's view, love is central; when one becomes enamored with love itself, they ultimately encounter God since "God is love."

This leads to a complete dissolution of alienation from God through an overwhelming experience of divine love.

Hermetic Text and Esoteric Christianity

Agrippa’s work is described as uniquely hermetic and esoterically Christian, promising significant insights for readers upon its upcoming release.

Historical Context: 1515 and Its Significance

The year 1515 marks a pivotal moment in publishing esoteric literature, notably through the Aldine Press which released influential texts including works by Ficino and Proclus.

This compilation included major writings on magic and mysticism that shaped late classical thought.

Shift in Focus: From Magic to Cabala

Despite the rich context of magical literature during this period, Agrippa notably avoids discussing magic directly except to mention its defamation alongside cabala.

His omission raises questions about his evolving views on magic compared to other mystical traditions like cabala and hermeticism.

Possible Influences on Agrippa's Views

Speculation arises regarding whether John Colette influenced Agrippa’s shift away from magic due to Colette’s skepticism towards it despite their shared interests in other mystical philosophies.

Agrippa's Shift in Focus on Magic

Enthusiasm for Magic and Disillusionment

Agrippa, at 24 years old, travels to England with enthusiasm for magic, but Colette disabuses him of this notion. This indicates a potential shift in Agrippa's perspective on magic as he matures.

Continuing Interest in Illumination

Despite not discussing magic much anymore, Agrippa maintains his goal of Felicity and illumination. His deepening knowledge of Kabbalah and Hermeticism suggests that his interests have evolved rather than diminished.

The Role of Magic in Agrippa's Philosophy

While the goal stated in the third book of "Occult Philosophy" remains intact, the practice of magic seems to have receded significantly from his focus. This raises questions about the reasons behind this change.

Contextual Influences on Agrippa’s Silence

Agrippa's silence regarding magic may be influenced by his location in Italy during a time when the Inquisition was gaining power. The church's authority could deter public discussions about magical practices.

Prudence Over Abandonment

It is suggested that Agrippa’s lack of public discourse on magic might stem from prudence rather than a complete abandonment of interest. He continues to explore esoteric Christianity while avoiding overt discussions about using magic to know God.

The Evolution of Agrippa’s Writings

Public Lectures and Controversial Ideas

During lectures like the one at Pavia, Agrippa presents avant-garde ideas linking Jesus with Hermes Trismegistus, indicating he is still engaged with complex theological concepts despite avoiding direct references to magic publicly.

Expansion vs Abandonment in Later Works

The 1533 edition of "Occult Philosophy" expands upon previous sections related to ceremonial and planetary magic, suggesting that while he may not discuss it openly now, his interest has not waned entirely. This contrasts with any assumption that he has abandoned these topics altogether.

Shifts Towards Anti-Magic Sentiments

There are indications that some documents from this period reflect anti-magic sentiments; private letters reveal hostile views towards magical practices which will be explored further later on.

Commentary on Rando L’s ARS Braves

Overview of Rando L’s Work

Rando L's ARS Braves serves as a summary mechanism for understanding divine truths through combinatory logic—an analog computer-like system designed to derive knowledge about nature and God through logical calculations.

Agrippa’s Commentary Insights

In composing a commentary on ARS Braves, Agrippa aligns with Rando L's belief that such systems can yield propositional truths without relying solely on scripture—a significant assertion reflecting an independent approach to theology and knowledge acquisition.

Agrippa's Views on the Lullian Art

The Role of Scripture and Human Understanding

Agrippa expresses skepticism about the necessity of scripture as a mechanism to testify to truths, contrasting with his earlier views in 1515-1518 where he strongly emphasized the Bible's authority.

This perspective appears unusual for Agrippa during this time, suggesting an optimistic view of human intellect's ability to comprehend knowledge generated by the Lullian art.

Skepticism Towards Human Reasoning

Agrippa is increasingly skeptical about human reasoning capabilities, questioning how he could trust an analog computer (the Lullian system) to generate divine or natural truths.

He may perceive the Lullian art as divinely inspired, potentially viewing it as a tool for deepening Christian faith rather than merely generating knowledge.

Historical Context and Controversy

Agrippa acknowledges that dialectic methods were once useful against heresy but now sees them as corrupt; this reflects his evolving stance on intellectual tools in theology.

The Inquisition targeted Ramon Llull’s work, believing it was satanic because it suggested that knowledge about God could be computed without church mediation.

Illuminated Knowledge and Divine Revelation

Nicholas Imich viewed Llull’s system negatively, fearing it undermined faith by providing direct access to divine knowledge through computation.

Agrippa might believe that illumination is inherent in the Lullian system, which could explain his acceptance of its potential for truth generation.

Youthful Optimism vs. Mature Skepticism

There is speculation that Agrippa wrote this text at a younger age when he was more optimistic about human intellect and later reworked it with mature beliefs influenced by illuminist thought.

The possibility exists that this lengthy text (60–70 pages), initially written before 1510, reflects a different phase in Agrippa’s intellectual journey compared to his later works from 1517–1518.

Translation Challenges and Importance of Text

The complexity of translating this significant text lies in its depth regarding the Lullian art; understanding requires extensive background knowledge not commonly possessed today.

Despite translation challenges, Agrippa asserts in the introduction that the Lullian art can generate profound truths—an assertion reflecting both confidence in its methodology and its theological implications.

Exploring Agrippa's Insights on Original Sin

The Nature of Knowledge and Textual Analysis

Agrippa's ability to generate knowledge independently from scripture is noted as surprising, raising questions about the authenticity of his texts.

Speculation arises regarding whether this text represents an uncharacteristic early work by Agrippa or if it reflects a different phase in his intellectual journey.

Commentary and Influence

Jono Bruno's commentary on the "RS Braves" is highlighted as being significantly influenced by Agrippa, indicating a collaborative intellectual environment.

Both Agrippa’s and Bruno’s works are published together in premodern editions, suggesting their interconnectedness within the broader context of Renaissance thought.

Personal Life and Intellectual Development

By 1518, Agrippa has settled into family life while continuing to deepen his interests in hermeticism and Kabbalah, befriending translators like Poo Reus.

His time in Metz during this period aligns him with early Protestant movements, influencing his writings on original sin.

Controversial Views on Original Sin

Agrippa argues that original sin stems from sexual intercourse rather than disobedience, which alarms many contemporaries who view this interpretation as contradictory to scripture.

This esoteric reading suggests that lustful desire between Adam and Eve was central to the concept of original sin, challenging traditional interpretations.

Theological Implications of Lust

Lust is portrayed as a significant perversion of divine love; for Agrippa, transforming love into lust constitutes a grave sin due to its corruptive nature.

He emphasizes that fornication represents not just a moral failing but an affront to the divine connection through love established by God.

Interconnectedness of Love and Sin

The argument linking carnal copulation with original sin reveals deeper metaphysical implications rooted in earlier discussions about love's nature within Agrippa’s theology.

Understanding this connection requires recognizing the foundational role that love plays in his overall philosophical framework, which may not be immediately apparent without prior context from his other works.

Understanding Allegorical Readings in Religious Texts

The Allegorical Representation of Adam and Eve

The discussion begins with the idea that characters like Adam and Eve represent more than themselves, suggesting a deeper allegorical reading common in both Christian and Jewish traditions.

Adam symbolizes "fides," or faith, representing a stable and constant belief in God, while Eve embodies "ratio libera," or free reason, which is viewed critically by Agrippa.

The interaction between Eve and the snake introduces dialectic reasoning; unlike Adam's passive listening to God, Eve engages in dialogue with the serpent.

This engagement leads to Eve convincing Adam to eat the forbidden fruit, showcasing how free reason can lead to moral downfall as it conflicts with faith.

The snake represents sensual desire, arguing that Eve's seduction of Adam corrupts what could be a healthy expression of sexuality.

Consequences of the Fall

Agrippa outlines three significant effects resulting from the original sin: physical death, mental deterioration, and spiritual alienation from God.

Physically, humanity loses immortality; mentally, individuals are forced into flawed reasoning rather than possessing an innate understanding of the world.

Spiritually, attempts to know God through reason distance humans further from divine connection—a failed endeavor according to Agrippa.

These consequences align with Agrippa’s philosophical framework that categorizes existence into terrestrial, celestial, and divine realms—emphasizing a triadic structure favored by Christians.

Marriage as a Solution to Lust

In 1526, Agrippa softens his stance on sexuality in marriage through his essay on sacramental marriage as a means for managing lustful desires within its confines.

He argues that sexual relations within marriage can avoid sinfulness if conducted properly—highlighting a heteronormative view on relationships.

Agrippa expresses enthusiasm for physical sex when it occurs within marital bounds but warns against fornication outside this context as it undermines matrimony's sanctity.

Controversial Views on Adultery

He posits that adultery may dissolve the sacrament of marriage due to its violation of marital integrity—an assertion controversial among Catholic teachings regarding divorce.

This perspective reflects broader debates during the Protestant Reformation about marriage dissolution and sacramental validity amidst changing religious views.

Theological Controversies and Agrippa's Downfall

The Nature of Sacraments and Sin

Discussion on whether a sacrament instituted by the church can be undone, particularly in relation to the profound sin of foro, which may break the sacrament of marriage. This presents a controversial theological position.

Historical Context: The 1520s

Reference to the mid-1520s as a tumultuous period marked by significant social and theological upheaval, including peasant rebellions led by Thomas Müntzer. This context is crucial for understanding the environment Agrippa was navigating.

Agrippa's Court Misadventures

In summer 1526, Agrippa faces dire circumstances after leaving Metz for France, where he experiences a disastrous court situation leading to quasi-arrest due to his poor conduct and criticism of influential figures like the Queen Mother.

Creative Output During Crisis

Despite personal turmoil in 1526, Agrippa composes a critical work against various arts and sciences titled "De Occulta Philosophia," marking a low point in his life but also showcasing his intellectual output during adversity.

Focus on Magic and Geomancy

Agrippa writes extensively about magic in several chapters of his upcoming text while simultaneously producing an essay on geomancy—his only dedicated work on one form of divination or magic.

Upcoming Discussions on Epistemology

Future discussions will delve into epistemological themes within Agrippa's works, particularly focusing on critiques related to goetia, cabala, natural magic, witchcraft, etc., setting up an exploration of these complex issues next week.

The Last Decade of Agrippa’s Life

Emphasis on the significance of the years from 1526 to 1533 as pivotal for Agrippa; he will publish major works before his death in 1535. This decade promises intense activity that will shape his legacy.