The Occult Philosophy of Cornelius Agrippa - 13 of 14 - The 1533 De Occulta

Name: The Occult Philosophy of Cornelius Agrippa - 13 of 14 - The 1533 De Occulta
Uploaded: 2024-10-08T16:59:19.000Z
Duration: 2 h 12 min 47 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.

Support and Community Engagement

The speaker encourages support for the production of open-access educational content through Patreon, with contributions starting at $54 a year.

Gratitude is expressed towards patrons for making this lecture series possible.

Exploring Agrippa's Works

Contextualizing Agrippa's Texts

The discussion focuses on the principal work of Agrippa’s Occult Philosophy, particularly comparing the 1510 juvenile draft and the 1533 mature edition.

The speaker shares an emotional connection to handling a copy of the 1533 edition, reflecting on its historical significance and personal impact.

Historical Significance

The 1533 text is considered one of the most important books in Western occultism; it represents a culmination of Agrippa’s thoughts and revisions over time.

The Evolution from 1510 to 1533

Understanding the Draft Process

The manuscript from 1510 contains magical diagrams and was intended as a coherent book despite being labeled as a "juvenile draft."

Agrippa submitted this manuscript at age 23, which challenges the notion that it was merely an early or incomplete version. Instead, it was a fair copy meant for publication.

Distinction Between Editions

It is argued that calling it a juvenile draft implies an inherent progression toward maturity in the later edition; however, both texts should be understood within their own contexts.

Agrippa's Reform of Magic

Core Philosophical Argument

In his writings, Agrippa advocates for what he terms "magia reformata," aiming to develop a reformed understanding of magic based on ancient sources.

Methodological Approach

He surveys previous literature from antiquity to recover what he believes are purer forms of magic that have been corrupted over time through historical transmission.

Agrippa's Legacy and the Reform of Magic

Agrippa's Inheritance of Magical Tradition

Agrippa sees himself as a successor to figures like Ficino, Pico, and Royin, aiming to carry forward their legacy in reforming magic.

He describes magic as a "sublime and sacred faculty," essential for human beings to achieve sublimity and sanctity.

Structure of Agrippa's Magical Framework

Agrippa categorizes the world into three realms: the terrestrial, celestial, and religious worlds, emphasizing a religious reform of magic.

He critiques ancient magic for lacking Christianity, believing that true magical practice can only be realized post-Gospel revelation.

The Evolution of Agrippa's Views on Modern Magic

In his 1510 draft, Agrippa expresses strong disapproval of what he terms "modern" (Gothic) forms of magic associated with necromancy.

By 1533, his stance softens towards these modern practices, indicating a shift away from earlier reformation ideals.

Scholasticism’s Influence on Agrippa

Despite his disdain for scholasticism in the 1510 text, he relies heavily on it due to its prevalence in his intellectual environment.

His primary source is Albertus Magnus' works which explore occult properties and sympathies among entities.

Key Textual Foundations in Agrippa’s Work

The concept of "occult sympathies" suggests that similar entities share causal relationships; this underpins much of Agrippa's terrestrial magic.

He also draws from Speculum Astronomiae, reflecting a pre-Copernican worldview that informs his celestial structure.

Interaction with Neoplatonism and Kabbalah

Agrippa integrates medieval ideas with Hermetic Neoplatonic metaphysics while engaging with Royin’s Kabbalistic interpretations.

Royin advocates for a reformed approach to magic focused on divine names rather than transactional interactions with supernatural beings.

Understanding Agrippa's Transformation of Magic

Agrippa's Initial Views on Magic (1510)

Agrippa's understanding of magic is influenced by medieval views and the concept of "like equals like," drawing from Alburnus Magnus.

He believes in the possibility of recovering true magic from Antiquity, suggesting a reformative approach to degenerated magical practices.

The 1510 text serves more as a literary survey than a technical manual, synthesizing ancient and contemporary magical literature without detailed instructions.

Silence on Magic (1510 - 1533)

Between 1510 and 1533, Agrippa remains largely silent about magic publicly, with only minor discussions in letters.

This silence can be interpreted in two ways: either he lost interest or chose discretion due to the Inquisition's presence in Italy.

Despite public silence, it is clear that Agrippa continues to deepen his understanding of hermeticism and cabala during this period.

Changes Leading to the 1533 Text

By 1533, Agrippa has fundamentally transformed his earlier works while maintaining their philosophical core; both qualitative and quantitative changes are evident.

The new text reflects a more sophisticated metaphysical system, allowing for greater exploration into operative magic compared to the original 1510 draft.

Reasons for Printing the 1533 Edition

The Archbishop of Cologne plays a significant role in prompting Agrippa to publish the revised work.

There was also concern over an unauthorized version being published, similar to past incidents with other texts like Ficino’s translation efforts.

Publication Challenges

The printing process faced interruptions due to Inquisition involvement but ultimately resulted in publication by July 1533.

The elaborate nature of the text and accompanying woodcuts contributed to delays in its release.

This structured overview captures key insights from Agrippa's transformation regarding magic between his initial writings and subsequent developments leading up to his later work.

Agrippa's Metaphysical Shift: From Aristotelian to Neoplatonic

Transition in Agrippa's Worldview

The first book of Agrippa's work relies heavily on Albertus Magnus's concept of sympathies, which is later subsumed under a broader neoplatonic system of correspondences.

The "Great Chain of Being" illustrates that all parts of existence are interconnected, forming a vast system that links the terrestrial and celestial realms.

This new mechanism for magic involves manipulating these correspondences through Hermeticism and neoplatonism, marking a significant shift from earlier theories.

Agrippa transitions from an Albertian theory of occult causation to a more complex neoplatonic framework where relations and sympathies still play a role but are fundamentally altered.

The changes in metaphysics between 1510 and 1533 indicate that Agrippa is deepening his understanding and reforming his approach to magic.

Influence of Hermeticism and Kabbalah

Between 1510 and 1533, there is an increase in references to Hermeticism and Kabbalah, particularly regarding human regeneration through Kabbalistic means.

Agrippa’s education during this period includes significant readings from Plato’s commentaries by Ficino and works by Pico, enhancing his understanding of these mystical traditions.

He becomes influenced by Ludo Lazari, adopting elements from Lazari’s hermeticism into his own work as he engages with previously unpublished texts.

Key texts impacting Agrippa include Reesus' translations on divine emanations via Kabbalah, which shape his evolving thought process significantly.

Another crucial text is Gori de Harmonia Mundi (1525), which discusses the universe structured around divine harmonies; it profoundly influences Agrippa’s metaphysical outlook.

Transformation in Magical Theory

De Harmonia Mundi represents one of the largest Renaissance works on cabalistic themes, emphasizing its importance in shifting Agrippa's perspective towards a hermetic-Kabbalistic worldview.

Almost every new addition made by Agrippa between 1510 and 1533 references or quotes extensively from De Harmonia Mundi, indicating its centrality to his revised magical theory.

This transformation marks a departure from medieval scholasticism towards a fully developed hermetic-Kabbalistic-neoplatonic universe evident in the later editions of his work.

The extensive nature of De Harmonia Mundi suggests it will take time before it can be translated for wider access; its significance remains pivotal in understanding Renaissance esotericism.

Understanding Agrippa's Transformation of Hermeticism

The Shift from 1510 to 1533

Agrippa introduces extensive charts for generating Divine and Angelic names in the 1533 edition, a significant departure from the earlier 1510 version which lacked these elements.

In the 1533 text, Kabbalah becomes central to Agrippa's work, transforming it into a mechanism for spiritual engagement and connection with the Divine.

Agrippa emphasizes that the world is not inherently bad; instead, he views humanity as a miraculous aspect of creation despite its degeneration through original sin.

He argues that human degeneration stems from original sin rather than astrological influences, proposing regeneration as achievable within one's lifetime.

Unlike medieval perspectives that view humans negatively, Agrippa advocates for human exaltation and regeneration through hermetic practices.

Concepts of Regeneration and Exaltation

The idea of being "born again" is highlighted as a hermetic concept adopted by various religious groups, illustrating its historical roots in heterodox Protestantism.

Agrippa connects this notion to reverence and piety, suggesting that regeneration involves restoring one's soul despite its fallen state.

His interpretation aligns with recent studies on Hermetic spirituality found in texts like the Corpus Hermeticum.

Structural Changes in Textual Content

A detailed examination reveals how the structure of Agrippa's text evolved significantly between editions; it effectively doubles in size with added content.

The expansion includes rearranging existing material while introducing new chapters that enhance operational aspects of magic compared to previous versions.

Despite preserving core ideas from the 1510 edition, Agrippa reconfigures content to create a more comprehensive system akin to an exploded puzzle being reassembled with new pieces.

New Insights on Magic and Correspondences

The transformation shifts focus from literary surveys of magic to providing practical guidance on magical practices within the expanded framework.

New chapters introduce operative elements that were absent in earlier texts, indicating a move towards making magic more accessible and applicable.

Chapters now include entirely new theories regarding elemental functions and causation based on Neoplatonism rather than traditional frameworks.

Agrippa's Philosophical Framework

Transition from Sublunar to Superlunar World

Agrippa rejects the dichotomy between the sublunar and superlunar worlds, proposing a Platonic worldview that allows for correspondences between these realms.

Dream Divination and Anthropology

Chapter 59 introduces mechanisms for dream divination, emphasizing its importance in Agrippa's magical theory.

In Chapter 61, Agrippa’s anthropology is central to his magic theory, focusing on human dignity and potential.

The Power of Speech in Magic

Chapter 69 discusses the significance of magical speech as essential for performing magic across various traditions.

System of Correspondences

The final chapter of Book One presents a system of correspondences linking celestial signs with earthly objects, marking a shift towards Neoplatonism.

Book Two: New Introductions and Concepts

Introduction to Scales and Correspondences

Book Two begins with an introduction to the system of scales, which serves as a numerical framework for understanding occult causation.

Numerical Charts and Cabalistic Elements

Chapters 14 through 22 introduce new numerical charts crucial for spirit conjuration and other magical practices.

Planetary Sigils Development

Agrippa presents entirely new planetary sigils in Chapter 52, indicating a change in his approach to operative sigils compared to earlier works.

Astrological Magic and Geomancy

Operative Astrological Magic

Chapters covering astrological magic are newly included in Book Two, focusing on practical applications at both terrestrial and celestial levels.

Broader Focus on Divination Techniques

Agrippa expands on geomancy by incorporating classical Arabic techniques with an astrological twist introduced during his public lecture in 1529.

The Human Mind's Role in Illumination

Theory of Mind

Chapter 60 elaborates on Agrippa’s theory of mind as vital for understanding illumination processes leading to divine union.

Significant Changes in Book Three

Expansion of Content

Book Three is notably expanded from previous editions, introducing new chapters focused on hermetic concepts related to purification.

The Evolution of Agrippa's Magic: From 1510 to 1533

Introduction to Regeneration and Divine Names

Agrippa discusses the need for human regeneration, introducing new concepts in chapters 10 to 13, including divine names and cabalistic machinery.

He provides examples of divine names from his earlier work in 1510 but expands on them significantly in this later text.

Demonic Conjurations and Guardian Angels

In chapters 18 and 19, Agrippa addresses demons, expressing skepticism about demonic conjuration while still providing insights into it. He warns against such practices as they can be deceptive.

Chapter 21 introduces the concept of a personal Guardian Angel, which serves as a vehicle for returning to the Divine. This idea was absent in his earlier works.

Cabalistic Practices and Amulets

Chapters 23 to 31 serve as a practical guide on cabalistic practices, detailing spirit name derivation and including various amulets. These sections are crucial for understanding operative cabala.

The text emphasizes the exaltation of the soul through these practices, marking a significant shift towards practical applications of magic compared to previous texts.

Understanding Divine Inspiration

Chapters 33 through 39 delve into divine ecology and celestial inspiration, enhancing comprehension of illumination within Agrippa's philosophy. The discussions here deepen our understanding of what it means to be divinely inspired or illuminated.

Agrippa also touches upon afterlife consequences for those who act poorly, suggesting that bad actions may lead one to become a ghost-like entity.

Transitioning Views on Spirit Interaction

Chapters 61 and 62 explore consecration rituals and interactions with spirits—topics that Agrippa previously approached with caution in his earlier writings from 1510. He begins to open up possibilities for transitive magic akin to grimoire traditions rather than purely philosophical approaches.

Conclusion: A Shift Towards Practical Magic

By chapter 65, an epilogue reveals that Agrippa has embedded various secrets within his text—some beneficial, others not—leaving readers with mysteries yet to unravel about magic's nature and practice.

The transformation from medieval systems towards a Renaissance framework is evident; agrarian magic becomes more operative by integrating sigil magic extensively throughout Book Two while maintaining core philosophical ideas like illumination and dignification from the original text (1510).

Understanding Agrippa's Philosophy

The Importance of the Appendix in Agrippa's Work

Agrippa's 1533 work is significantly deepened by an appendix that includes three letters and eight chapters from the "De Occulta Philosophia," which are missing in recent English editions.

Reading without these additional materials alters the reader's understanding of Agrippa’s conclusions, emphasizing their importance for a complete interpretation.

Insights from Agrippa's Letters

The letters, written between 1527 and 1528, provide insight into Agrippa’s evolving thoughts on magic amidst skepticism present in his earlier works.

A recurring theme is that divine illumination is paramount; magic serves merely as a means to achieve this ultimate goal of Felicity.

Oral Tradition vs. Written Knowledge

Agrippa emphasizes that true teachings about magic should be transmitted orally rather than through writing, reflecting a cabalistic belief in the superiority of oral tradition over printed texts.

He suggests that while he will publish his work, readers will need an additional key to fully understand it—implying that not all knowledge can be captured in print.

Personal Reflections on Illumination

In a letter dated November 9th, 1527, Agrippa expresses his inability to attain illumination due to his past life choices and experiences, portraying a sense of resignation regarding his spiritual journey.

He likens himself to Moses who can guide others but cannot enter the promised land himself; this metaphor highlights both his role as a teacher and his personal limitations.

Critique of Contemporary Practitioners

In his final letter, Agrippa criticizes a self-proclaimed German wizard claiming extraordinary powers, labeling him as a charlatan aligned with dark forces—a reflection of Agrippa’s disdain for false practitioners within magical traditions.

A Critical Examination of Agrippa's Views on Magic

The Enlightened View of Magic

Agrippa emphasizes the need for a high, reformed theory of magic that illuminates the human soul rather than engaging in trivial pursuits like parlor tricks or love spells.

He criticizes certain practitioners, labeling them as charlatans and false prophets who should be avoided due to their association with devil worship.

Agrippa's Rejection of Certain Magical Practices

In his work, Agrippa includes chapters discussing various forms of magic, including natural magic and witchcraft, ultimately condemning practices he views as harmful or deceptive.

He introduces the concept of "trickery" (de prestig), particularly relating it to theological trickery by demons, indicating a deeper moral concern regarding magical practices.

Reflection on Past Writings

Agrippa reflects on his earlier writings from his youth, expressing regret over what he perceives as errors made in those texts. He acknowledges having wasted time on "vanities."

He warns against relying on magical vanities for divine prophecy and miracles, asserting that such practices stem from deception by evil spirits.

Clarifying Misinterpretations

Agrippa lists various magical practices he disapproves of—exorcisms, incantations, and love charms—clarifying that these are not endorsed in his earlier works.

His later reflections may appear as a complete rejection of magic; however, they can also be interpreted as a careful disclaimer against specific erroneous practices rather than an outright disavowal of all magic.

The Nature of Agrippa's Disavowal

While some interpret his later writings as retracting previous ideas entirely, it is suggested that he is merely distancing himself from particular misapplications rather than rejecting the entire project initiated in 1510.

This nuanced reading indicates that while he acknowledges past mistakes, he does not renounce the foundational concepts introduced in his earlier works.

Questions Surrounding the Epilogue

The motivations behind adding disclaimers at the end of his 1533 text raise questions about whether they were self-imposed or influenced by external pressures such as inquisitors.

Understanding this context is crucial for interpreting how Agrippa’s thoughts evolved over time and whether this epilogue represents a mature reflection or simply an attempt at plausible deniability regarding controversial topics.

Agrippa's Legacy and Final Years

Agrippa's Interest in Kabbalah and Alchemy

In the years leading up to 1533, Agrippa shows a deepening interest in Kabbalah, actively seeking rare texts on the subject.

He defends his work "Three Books of Occult Philosophy" against the Cologne Inquisition, indicating his commitment to his beliefs despite external pressures.

The Mysterious End of Agrippa's Life

After 1533, Agrippa's letters cease abruptly; it is unclear if he continued writing or if those writings have been lost.

By 1535, he reportedly dies in France under uncertain circumstances, possibly related to debt or other issues.

Burial and Posthumous Reputation

Agrippa is buried in a Dominican church but the exact location of his grave remains unknown, contributing to his legendary status post-death.

Following his death, legends about him begin to emerge, including tales of torment by the devil.

Contributions and Spiritual Vision

Despite challenges, Agrippa remained active in alchemical pursuits until his death; he was seen as a figure who sought to help others through knowledge.

His works emphasized human dignity and potential for spiritual illumination through reverence for God and magic.

The Mixed Legacy of Agrippa

After Agrippa’s passing, there was a demand for more practical forms of magic among followers; this led to pseudo-Agrippan texts being produced.

The seminar aims to explore both the beautiful vision of spirituality that Agrippa offered and how it has evolved over time into mixed legacies.