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Tradition
Glenn Magee (2001)
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Introduction
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It is the thesis of this book that Hegel is a Hermetic thinker. I
shall show that there are striking correspondences between
Hegelian philosophy and Hermetic theosophy, and that these
correspondences are not accidental. Hegel was actively
interested in Hermeticism, he was influenced by its exponents
from boyhood on, and he allied himself with Hermetic
movements and thinkers throughout his life. I do not argue
merely that we can understand Hegel as a Hermetic thinker, just
as we can understand him as a German or a Swabian or an
idealist thinker. Instead, I argue that we must understand Hegel
as a Hermetic thinker, if we are to truly understand him at all.
Hegel’s life and works offer ample evidence for this thesis.
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Hegel’s library included Hermetic writings by Agrippa,
Boehme, Bruno, and Paracelsus. He read widely on Mesmerism,
psychic phenomenal dowsing, precognition, and sorcery. He
publicly associated himself with known occultists, like Franz
von Baader. He structured his philosophy in a manner identical
to the Hermetic use of ‘Correspondences!’ He relied on histories
of thought that discussed Hermes Trismegistus, Pico della
Mirandola, Robert Fludd, and Knorr von Rosenroth alongside
Plato, Galileo, Descartes, and Newton. He stated in his lectures
more than once that the term “speculative” means the same
thing as “mystical.” He believed in an “Earth Spirit” and
corresponded with colleagues about the nature of magic. He
aligned himself, informally, with “Hermetic” societies such as
the Freemasons and the Rosicrucians. Even Hegel’s doodles
were Hermetic, as we shall see in chapter 3 when I discuss the
mysterious “triangle diagram”.
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familiar are almost always from disciplines other than
philosophy, and almost always German. (The study of German
Pietism is almost exclusively the province of German-speaking
scholars.) The religious and intellectual life of Württemberg is,
however, the obvious place to begin to understand Hegel’s own
intellectual origins, characteristic ideas, and aims.
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of Boehme and Oetinger, and likely encouraged Hegel’s
interest.
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natural and “actualize” God in the world through concrete forms
of life (e.g., the state and religion) and through speculative
philosophy.
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neueren Zeit dargestellt, in which he dealt with the Idealists as
modern representatives of mysticism.
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In French, Jacques d'Hondt’s Hegel Secret (1968) is an
extremely important study of Hegel’s relationship to Hermetic
secret societies such as the Masons, Illuminati, and
Rosicrucians.
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recognized as a work of magic — indeed, it is one of the great
magic performances.”
Yet for all this scholarly activity, there has never been a
systematic, book-length study of Hegel as Hermetic thinker that
takes into account not only his intellectual development but also
the entirety of his mature system until the present book.
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It is surely one of the great ironies of history that the Hermetic
ideal of man as magus, achieving total knowledge and wielding
Godlike powers to bring the world to perfection, was the
prototype of the modern scientist. Yet, as Gerald Hanratty
writes, “the widespread recourse to magical and alchemical
techniques inspired a new confidence in man’s operational
powers. In contrast with the passive and contemplative attitudes
which generally prevail during earlier centuries, Renaissance
alchemists and Magi asserted their dominion over all levels of
being.” Hermeticism replaces the love of wisdom with the lust
for power. As we shall see, Hegel’s system is the ultimate
expression of this pursuit of mastery.
3. What is Hermeticism?
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therefore did not have to create the world, and would have lost
nothing if He had not created it. Thus the act of creation is
essentially gratuitous and unmotivated. God creates out of sheer
abundance, not out of need. This doctrine has proved
dissatisfying and even disturbing to many, for it makes creation
seem arbitrary and absurd. Pantheism, by contrast, so
thoroughly involves the divine in the world that everything
becomes God, even mud, hair, and dirt — which drains the
divine of its exaltedness and sublimity. Thus, pantheism is
equally dissatisfying.
But there is more. Hermeticists not only hold that God requires
creation, they make a specific creature, man, play a crucial role
in God’s selfactualization. Hermeticism holds that man can
know God, and that man’s knowledge of God is necessary for
God’s own completion. Consider the words of Corpus
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Hermeticum 10: “For God does not ignore mankind; on the
contrary, he recognizes him fully and wishes to be recognized.
For mankind this is the only deliverance, the knowledge of God.
It is ascent to Olympus.” Corpus Hermeticum 11 asks, “Who is
more visible than God? This is why he made all things: so that
through them all you might look on him.” As Garth Fowden
notes, what God gains from creation is recognition: “Man’s
contemplation of God is in some sense a two-way process. Not
only does Man wish to know God, but God too desires to be
known by the most glorious of His creations, Man:” In short, it
is man’s end to achieve knowledge of God (or “the wisdom of
God,” theosophy). In so doing, man realizes God’s own need to
be recognized. Man’s knowledge of God becomes God’s
knowledge of himself. Thus the need for which the cosmos is
created is the need for selfknowledge, attained through
recognition. Variations on this doctrine are to be found
throughout the Hermetic tradition.
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unity with the divine. If we ask what kind of mystic Hegel is,
the answer is that he is a Hermeticist. Hermeticism is often
confused with another form of mysticism, Gnosticism
(particularly in recent Hegel scholarship). Gnosticism and
Hermeticism both believe that a divine “spark” is implanted in
man, and that man can come to know God. However,
Gnosticism involves an absolutely negative account of creation.
It does not regard creation as a part of God’s being, or as
“completing” God. Nor does Gnosticism hold that God
somehow needs man to know Him. Hermeticism is also very
often confused with Neoplatonism. Like the Hermeticists,
Plotinus holds that the cosmos is a circular process of emanation
from and return to the One. Unlike the Hermeticists, Plotinus
does not hold that the One is completed by man’s contemplation
of it. (Centuries later, however, the Neoplatonism of Proclus and
of the Renaissance was influenced by Hermeticism.)
We do not really know anything about the Hermes cult that may
have employed the Hermetic texts as its sacred writings. We
know little or nothing of their rites of initiation or how they
lived. We can, however, say that Hermetic initiation differed
from initiation into, for example, the Eleusinian mysteries in
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classical Greece. We also happen to know quite little about what
happened at Eleusis, but it does seem to be the case that
illumination there consisted in the participation in some kind of
arresting experience which was intended to change the initiate
permanently. We do not know what that experience was, but we
do know that it could be had by young and old, rich and poor,
educated and uneducated. This is not the case with Hermetic
initiation. Salvation for the Hermeticists was, as we have seen,
through gnosis, through understanding. This could be attained
only through hard work, and then it could be attained only by
some. Hermes is quoted in Corpus Hermeticum 16 as stating
that his teaching “keeps the meaning of its words concealed,”
hidden from the discernment of the unworthy.
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save himself, he wants to gain knowledge of the world in order
to expand his own self, and utilize this knowledge to penetrate
into the self of God. Hermeticism is a positive Gnosis, as it
were, devoted to the world. To know everything is to in some
sense have control over everything. This is what I term the ideal
of man as magus, and it is unique to the Hermetica. See, for
example, Corpus Hermeticum 4: “All those who heeded the
proclamation and immersed themselves in mind [nous]
participated in knowledge and became perfect [or “complete,”
teleioi] people because they received mind. But those who
missed the point of the proclamation are people of reason [or
“speech,” logikon] because they did not receive [the gift of]
mind as well and do not know the purpose or the agents of their
coming to nous. In other words, the men of complete self-
understanding who know even the “purpose or the agents of
their coming to be” are perfect human beings. If Hegel did not
believe that man could literally become God, he certainly
believed that the wise man is daimonic: a more-than-merely-
human participant in the divine life.
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elevate oneself beyond the total energy of suffering and
antithesis that has dominated the world and all forms of its
development for thousands of years — this knowledge can be
gathered from philosophy alone,
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1. God requires creation in order to be God.
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4. Hegel believes that we rise above nature and become masters
of our own destiny through the profound gnosis provided by his
system.
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O'Regan has pointed out, it goes hand in hand with an “anti-
theological” reading. For instance, David Kolb writes, “I want
most of all to preclude the idea that Hegel provides a cosmology
including the discovery of a wondrous new superentity, a
cosmic self or a world soul or a supermind.” But this is exactly
what Hegel does.
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of Hegel offered by Martin Heidegger, who coined the term, and
by such scholars as Walterjaeschke, Emil Fackenheim, Cyril
O'Regan, Malcolm Clark, Albert Chapelle, Claude Bruaire, and
Iwan Iljin. “Ontotheology” refers to the equation of Being, God,
and logos. Hegel’s account of the Absolute is structurally
identical to Aristotle’s account of Being as Substance (ousia): it
is the most real, independent, and self-sufficient thing that is.
Hegel identifies the Absolute with God, and does so both in his
public statements (his books and lectures) and in his private
notes — and with a straight face, without winking at us. Hegel
does not offer the categories of his Logic as mere “hermeneutic
devices” but as eternal forms, moments or aspects of the Divine
Mind (Absolute Idea). He treats nature as “expressing” the
divine ideas in imperfect form. He speaks of a “World Soul” and
uses it to explain how dowsing and animal magnetism work. He
structures his entire philosophy around the Christian Trinity, and
claims that with Christianity the “principle” of speculative
philosophy was revealed to mankind.” He tells us — again with
a straight face — that the state is God on earth.
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1) To demonstrate the influence of the Hermetic tradition on
Hegel — by way of remarks made in his texts and lectures,
works he is known to have had access to, and individuals he is
known to have corresponded with or met.
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development. Great minds do not, for the most part, change
(though in chapter 7 I will discuss one important way in which I
believe Hegel did change his mind, and his allegiances). The
different works produced by great philosophers over a lifetime
are usually variations on a theme, or themes. To borrow Hegel’s
language, one must learn to see the identity in difference.
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