97-611: (Redirected from World-Soul ) World Soul may refer to: Anima mundi , the "world-soul" in Plato and derived traditions in Western philosophy Weltseele "world-soul" in German philosophy, see Weltgeist ("world-spirit") Atman (disambiguation) , a Sanskrit term sometimes equated with anima mundi World Soul (novel) , a 1964 novel by Mikhail Yemtsev and Yeremey Parnov Topics referred to by
194-442: A soul much like the human body. Rooted in ancient Greek and Roman philosophy , the idea holds that the world soul infuses the cosmos with life and intelligence. This notion has been influential across various systems of thought, including Stoicism , Gnosticism , Neoplatonism , and Hermeticism , shaping metaphysical and cosmological frameworks throughout history. In ancient philosophy, Plato 's dialogue Timaeus introduces
291-526: A body, is consumed by his physical nature, and is ignorant of the Supreme Good. Asclepius explains that evil is born from desire which itself is caused by ignorance, the intelligence bestowed by God is what allows some to rid themselves of desire. A focus upon the material life is said to be the only thing that offends God: As processions passing in the road cannot achieve anything themselves yet still obstruct others, so these men merely process through
388-472: A broader range of meanings, often signifying something mysterious, occult , or impenetrable. This evolution reflects the central theme of secrecy within the Hermetic tradition, which emphasizes the importance of protecting sacred knowledge from those who are not prepared to receive it. The Western esoteric tradition has been greatly influenced by Hermeticism. After centuries of falling out of favor, Hermeticism
485-713: A consequence, God instructed Hermes to create physical bodies to imprison the souls as a form of punishment. The souls were told that their time on Earth would be marked by suffering, but if they lived worthily of their divine origin, they would eventually return to the heavenly realm. If not, they would face repeated reincarnation on Earth. Hermes explains in Book 9 of the Corpus Hermeticum that nous (reason and knowledge) brings forth either good or evil, depending upon whether one receives one's perceptions from God or from demons . God brings forth good, but demons bring forth evil. Among
582-646: A context more easily understood by Europeans during the time of the Renaissance. In 1614, Isaac Casaubon , a Swiss philologist , analyzed the Greek Hermetic texts for linguistic style. He concluded that the writings attributed to Hermes Trismegistus were not the work of an ancient Egyptian priest but in fact dated to the second and third centuries CE. Even in light of Casaubon's linguistic discovery (and typical of many adherents of Hermetic philosophy in Europe during
679-447: A correspondence between the macrocosm (the universe) and the microcosm (the individual soul). The Emerald Tablet has been extensively commented upon and has significantly influenced medieval and Renaissance alchemy. The technical Hermetica includes works focused on astrology, alchemy, and theurgy—practices that were seen as methods to understand and manipulate the divine forces in the world. These texts were highly influential in
776-461: A transcendent, ineffable God who created the cosmos through a process of emanation resonated with early Christian theologians, who sought to reconcile their faith with classical philosophy . However, Hermeticism’s influence was most pronounced in Gnostic traditions , which shared with Hermeticism an emphasis on esoteric knowledge as the key to salvation . Both movements taught that the soul’s true home
873-609: A vision of the cosmos and the role of humanity within it, and Asclepius , which discusses theurgy , magic , and the divine spirit residing in all things. Another significant text within the Hermetica is the Emerald Tablet , a concise work that has become central to Western alchemical tradition. Although its exact origins are obscure, the Emerald Tablet encapsulates the Hermetic principle of " as above, so below ", which suggests
970-539: A vision of the cosmos that was both mystical and rational. Bruno's emphasis on the world soul can also be seen in his metaphysical poetry and dialogues, where he often depicted the universe as a divine, living organism animated by an internal spirit. This perspective was revolutionary, challenging the Aristotelian view of a finite, hierarchical cosmos and aligning more closely with the Hermetic and Neoplatonic traditions. Bruno’s radical ideas, including his support for
1067-586: Is a philosophical and religious tradition rooted in the teachings attributed to Hermes Trismegistus , a syncretic figure combining elements of the Greek god Hermes and the Egyptian god Thoth . This system encompasses a wide range of esoteric knowledge, including aspects of alchemy , astrology , and theurgy , and has significantly influenced various mystical and occult traditions throughout history. The writings attributed to Hermes Trismegistus, often referred to as
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#17328522034821164-414: Is above is like to that which is below, and that which is below is like to that which is above. In addition to the principles of prisca theologia and "as above, so below," Hermeticism teaches that the soul's journey back to the divine involves ascending through the seven heavens . These heavens correspond to the seven classical planets and represent stages of spiritual purification and enlightenment. As
1261-405: Is different from Wikidata All article disambiguation pages All disambiguation pages Anima mundi The concept of the anima mundi ( Latin ), world soul ( Ancient Greek : ψυχὴ κόσμου , psychḕ kósmou ), or soul of the world ( ψυχὴ τοῦ κόσμου , psychḕ toû kósmou ) posits an intrinsic connection between all living beings, suggesting that the world is animated by
1358-559: Is not an abstract, separate entity but a physical presence that interpenetrates the cosmos, providing it with structure and purpose. This physicalist interpretation reflects the Stoic commitment to the idea that only bodies can act and be acted upon. The Stoic concept of the world soul also has ethical implications. Since the logos governs the cosmos rationally, living in accordance with nature means aligning one's life with this rational order. The Stoics believed that by understanding and accepting
1455-508: Is often associated with chaos , the formless and potential-filled state that precedes creation. The idea of prima materia has roots in Greco-Roman traditions , particularly in Orphic cosmogony, where it is linked to the cosmic egg , and in the biblical concept of Tehom from Genesis, reflecting a synthesis of classical and Christian thought during the Renaissance. In alchemy, prima materia
1552-431: Is the substance that undergoes transformation through processes such as nigredo , the blackening stage associated with chaos, which ultimately leads to the creation of the philosopher's stone . This transformation symbolizes the magnum opus ('Great Work') of the alchemist, seeking to purify and elevate the material to its perfected state. Renaissance figures like Paracelsus expanded on this concept, connecting it to
1649-552: The Asclepius , a treatise from the same period, mainly surviving in a Latin translation. This specific historical form of Hermetic philosophy is sometimes more narrowly referred to as Hermetism, to distinguish it from other philosophies inspired by Hermetic writings of different periods and natures. The broader term, Hermeticism, may refer to a wide variety of philosophical systems drawing on Hermetic writings or other subject matter associated with Hermes. Notably, alchemy often went by
1746-560: The Corpus Hermeticum are generally dated by modern scholars to the beginning of the second century or earlier. These writings focus on the oneness and goodness of God, the purification of the soul, and the relationship between mind and spirit. Their predominant literary form is the dialogue , where Hermes Trismegistus instructs a perplexed disciple on various teachings of hidden wisdom. In fifth-century Macedonia , Joannes Stobaeus compiled an extensive Anthology of Greek poetical, rhetorical, historical, and philosophical literature. Among
1843-535: The Hermetica , were produced over a period spanning many centuries ( c. 300 BCE – 1200 CE ) and may be very different in content and scope. One particular form of Hermetic teaching is the religio-philosophical system found in a specific subgroup of Hermetic writings known as the 'religio-philosophical' Hermetica . The most famous of these are the Corpus Hermeticum , a collection of seventeen Greek treatises written between approximately 100 and 300 CE, and
1940-406: The 'technical' Hermetica , such as the Emerald Tablet . Throughout its history, Hermeticism was closely associated with the idea of a primeval, divine wisdom revealed only to the most ancient of sages, such as Hermes Trismegistus. During the Renaissance, this evolved into the concept of prisca theologia or "ancient theology", which asserted that a single, true theology was given by God to
2037-625: The Chaldean Oracles , and late Orphic and Pythagorean literature. These doctrines were "characterized by a resistance to the dominance of either pure rationality or doctrinal faith." Plutarch 's mention of Hermes Trismegistus dates back to the first century CE, indicating the early recognition of this figure in Greek and Roman thought. Other significant figures of the time, such as Tertullian , Iamblichus , and Porphyry , were also familiar with Hermetic writings, which influenced their own philosophical and religious ideas. The texts now known as
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#17328522034822134-414: The demiurge , constructed to be self-identical and intelligible to reason, according to a rational pattern expressed in mathematical principles and Pythagorean ratios describing the structure of the cosmos, and particularly the motions of the seven classical planets . The living universe is also a god titled Ouranos and Kosmos , which shows, as scholars have argued, that Plato mediates between
2231-455: The logos ) for harmonizing the cosmos and ensuring its rational order. Chrysippus , another prominent Stoic, further developed the idea of the world soul, arguing that it is the animating principle that ensures the coherence and unity of the cosmos. The Stoic view of the world soul differs from Plato's in that it emphasizes the materiality of the pneuma . For the Stoics, the soul of the universe
2328-417: The macrocosm and microcosm , where the human body (microcosm) is a reflection of the larger universe (macrocosm). By studying the world soul's manifestations in nature, Paracelsus believed that alchemists and physicians could uncover the secrets of health and transformation. Giordano Bruno , a 16th-century Italian philosopher, theologian, and occultist, significantly contributed to the Renaissance revival of
2425-483: The 16th and 17th centuries), Thomas Browne in his Religio Medici (1643) confidently stated: "The severe schools shall never laugh me out of the philosophy of Hermes, that this visible world is but a portrait of the invisible." In 1678, flaws in Casaubon's dating were discerned by Ralph Cudworth , who argued that Casaubon's allegation of forgery could only be applied to three of the seventeen treatises contained within
2522-600: The Copernican model and his concept of an infinite universe with a pervasive world soul, led to his persecution by the Roman Catholic Church . He was tried for heresy and ultimately burned at the stake in 1600. Despite his tragic end, Bruno's ideas significantly influenced later thinkers and contributed to the development of modern cosmology and metaphysics. Another key figure in Hermeticism, Robert Fludd , elaborated on
2619-444: The Greek god Hermes and the Egyptian god Thoth , emerged as a symbol of this syncretism . Hermes Trismegistus was revered as a divine sage and is credited with a vast corpus of writings known as the Hermetica , which expound on various aspects of theology, cosmology, and spiritual practice. Hermetism developed alongside other significant religious and philosophical movements such as early Christianity, Gnosticism, Neoplatonism ,
2716-639: The Hermetic belief in the interconnection of all things, with the world soul as the binding principle that ensures the unity of the cosmos. His work reflects the Hermetic conviction that by attuning oneself to the world soul, one can achieve deeper knowledge and spiritual enlightenment. Although the concept of a world soul originated in classical antiquity , similar ideas can be found in the thoughts of later European philosophers such as those of Baruch Spinoza , Gottfried Leibniz , Immanuel Kant , Friedrich Schelling , and Georg W.F. Hegel (particularly in his concept of Weltgeist ). The concept of Anima Mundi, or
2813-469: The Hermetic tradition. His work is known for its bold integration of Hermeticism, Copernican heliocentrism, and an infinite universe theory, which brought the concept of the world soul into a new, expansive context. Bruno’s cosmology was groundbreaking in that it proposed an infinite universe populated by innumerable worlds. Central to this vision was the idea of the world soul, or anima mundi , which Bruno described as an immanent and animating force pervading
2910-428: The Hermetic writings as remnants of an ancient wisdom that predated and influenced all religious traditions, including Christianity . It was during this period that the association of Hermes Trismegistus with biblical figures like Moses , or as part of a lineage including Enoch and Noah , was more explicitly developed by these scholars to harmonize Hermetic thought with biblical narratives. This blending of traditions
3007-463: The Lollard-Familist traditions. The term 'Hermetic' derives from hermeticus , a Latin adjective that first emerged in the medieval period , derived from the name of the Greek god Hermes , to describe the esoteric writings and practices associated with Hermes Trismegistus . This term became widely used in reference to the Hermetica , a body of texts considered to contain secret wisdom on
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3104-457: The World Soul to mediate between the purely intellectual and the physical realms, ensuring the coherence and order of the universe. The Neoplatonists viewed the World Soul not only as a metaphysical principle but also as a means to achieve personal and cosmic harmony. By aligning one's soul with the World Soul, individuals could attain a higher state of being and participate in the divine order of
3201-471: The World Soul, continues to resonate in contemporary philosophical, ecological, and spiritual discourse. Modern interpretations often explore the interconnectedness of life and the universe, reflecting ancient notions through new lenses. In contemporary environmental philosophy, the idea of Anima Mundi is often invoked to emphasize the intrinsic value of nature and the interconnectedness of all living things. Ecologists and environmentalists draw parallels between
3298-487: The ancient concept and modern holistic approaches to ecology. James Lovelock 's Gaia hypothesis posits that the Earth functions as a self-regulating system, echoing the idea of the World Soul animating and organizing the cosmos. This holistic view suggests that recognizing the Earth as a living entity can foster a deeper environmental ethic and a sense of stewardship for the planet. Philosophers like David Abram have explored
3395-505: The anthology of Stobaeus . The transmission and interpretation of the Hermetica played a crucial role in its influence on Western thought. During the Renaissance, these texts were rediscovered and translated into Latin, leading to a revival of interest in Hermetic philosophy. The translations by Marsilio Ficino and Lodovico Lazzarelli were particularly significant, as they introduced Hermetic ideas to Renaissance scholars and contributed to
3492-589: The belief that a single, true theology exists, which is present in all religions and was revealed by God to humanity in antiquity. Early Christian theologians, including Church Fathers such as Lactantius and Augustine , referenced Hermes Trismegistus , sometimes portraying him as a wise pagan prophet whose teachings could complement Christian doctrine. During the Renaissance , scholars such as Marsilio Ficino and Giovanni Pico della Mirandola sought to integrate Hermetic teachings into Christian theology , viewing
3589-486: The cohesion and harmony of the cosmos, reflecting the Hermetic principle of the interconnectedness of all things. Bruno was deeply influenced by the Hermetic texts, particularly the Corpus Hermeticum , which he saw as containing profound truths about the nature of the universe and the divine. His philosophy integrated the Hermetic concept of the world soul with the revolutionary scientific ideas of his time, leading to
3686-404: The concept of the World Soul, highlighting the interconnection and interdependence of various components within ecological and social systems. The Anima Mundi also finds relevance in modern spiritual and New Age movements, where it is often associated with the idea of a living, conscious Earth. Practices such as Earth-centered spirituality, animism , and certain strands of neopaganism embrace
3783-426: The concept of the world soul in his extensive writings on cosmology and metaphysics. Fludd's works depict the world soul as the divine anima mundi that connects all levels of existence, from the highest spiritual realms to the material world. He emphasized the idea of cosmic harmony, where the world soul orchestrates the symphony of creation, maintaining balance and order. Fludd's illustrations and writings highlight
3880-454: The concept of the world soul into its cosmological framework. The Hermetic tradition, which flourished in the Hellenistic period and saw a revival during the Renaissance , views the world soul as a vital, animating force that permeates and unites the cosmos. Hermetic writings, particularly the Corpus Hermeticum and the Asclepius , emphasize the unity and interconnection of all things in
3977-412: The concept of the world soul into their cosmologies. Neoplatonism, flourishing in the 3rd century CE through philosophers like Plotinus and Proclus , proposed a hierarchical structure of existence with the World Soul acting as an intermediary between the intelligible realm and the material world, animating and organizing the cosmos. Hermeticism, based on writings attributed to Hermes Trismegistus , views
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4074-465: The cosmos were all created by God. Thus, God ('the All') creates itself, and is both transcendent (as the creator of the cosmos) and immanent (as the created cosmos). These ideas are closely related to the cosmo-theological views of the Stoics . In Hermeticism, prima materia is a key concept in the alchemical tradition, representing the raw, undifferentiated substance from which all things originate. It
4171-405: The cosmos. This process involves philosophical contemplation, ethical living, and the cultivation of virtues that reflect the harmonious nature of the World Soul. The influence of Neoplatonism extended beyond the classical period, significantly impacting early Christian, Islamic, and Renaissance thought. The integration of Platonic and Neoplatonic ideas into Christian theology, particularly through
4268-471: The covering ( integumentum ) of another name. As or immediately after Peter Abelard was condemned by Bernard of Clairvaux and the 1141 Council of Sens for doctrines similarly close to pantheism , William condemned his own writings on the subject and revised his De Philosophia Mundi to avoid its discussion. Hermeticism , a spiritual, philosophical, and esoteric tradition based primarily on writings attributed to Hermes Trismegistus , integrates
4365-694: The creation of nous and received from God man's authority over all creation. Man then rose up above the spheres' paths to better view creation. He then showed the form of the All to Nature. Nature fell in love with the All, and man, seeing his reflection in water, fell in love with Nature and wished to dwell in it. Immediately, man became one with Nature and became a slave to its limitations, such as sex and sleep . In this way, man became speechless (having lost "the Word") and he became " double ", being mortal in body yet immortal in spirit , and having authority over all creation yet subject to destiny. The alternative account of
4462-445: The creation of the material world, which is seen as flawed and distant from the divine pleroma (fullness). In Gnostic systems, the concept of the world soul often carries significant ethical and soteriological implications. Gnostics believed that by acquiring esoteric knowledge and understanding their divine origin, individuals could transcend the material world and reunite with the divine. This process of gnosis involved recognizing
4559-588: The deep connection between mathematics and the structure of reality in Platonic thought. The motions of the seven classical planets (the Moon, Mercury, Venus, the Sun, Mars, Jupiter, and Saturn) are particularly significant, as they embody the harmony and order of the universe. Plato's identification of the cosmos as a god, titled Ouranos and Kosmos, reveals his synthesis of different philosophical traditions. The name Ouranos connects
4656-400: The development of early modern esotericism. Renaissance thinkers like Giovanni Pico della Mirandola and Giordano Bruno saw in Hermeticism a source of ancient wisdom that could be harmonized with Christian teachings and classical philosophy. The Hermetic emphasis on the divine nature of humanity and the potential for spiritual ascent resonated with the Renaissance ideal of human dignity and
4753-633: The development of the Western esoteric tradition , contributing to the knowledge base of medieval alchemists and astrologers, as well as to the broader tradition of occultism. Other important original Hermetic texts include Isis the Prophetess to Her Son Horus , which consists of a long dialogue between Isis and Horus on the fall of man and other matters; the Definitions of Hermes Trismegistus to Asclepius ; and many fragments, which are chiefly preserved in
4850-406: The earliest humans and that traces of it could still be found in various ancient systems of thought. This idea, popular among Renaissance thinkers like Giovanni Pico della Mirandola (1463–1494), eventually developed into the notion that divine truth could be found across different religious and philosophical traditions, a concept that came to be known as the perennial philosophy . In this context,
4947-431: The elements and the broader Hermetic belief in the unity of matter and spirit. The significance of prima materia in Hermeticism lies in its representation of the potential for both material and spiritual transformation, embodying the Hermetic principle of " as above, so below ", where the macrocosm and microcosm reflect each other in the alchemical process. Hermeticists adhere to the doctrine of prisca theologia ,
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#17328522034825044-413: The entire cosmos. He argued that the world soul is the source of all motion, life, and intelligence in the universe, linking all parts of the cosmos into a single, living entity. In his work De la causa, principio et uno ( On Cause, Principle, and Unity ), Bruno articulated his belief in the unity of the universe and the presence of a single, universal spirit. This spirit, akin to the world soul, ensures
5141-462: The evils brought forth by demons are: "adultery, murder, violence to one's father, sacrilege, ungodliness, strangling, suicide from a cliff and all such other demonic actions". The word "good" is used very strictly. It is restricted to references to God. It is only God (in the sense of the nous, not in the sense of the All) who is completely free of evil. Men are prevented from being good because man, having
5238-462: The fall of man, as preserved in Isis the Prophetess to Her Son Horus , describes a process in which God, after creating the universe and various deities, fashioned human souls from a mysterious substance and assigned them to dwell in the astral region. These souls were then tasked with creating life on Earth. However, the souls became prideful and sought equality with the highest gods, which displeased God. As
5335-460: The foundational literature of the Hermetic tradition. These writings were composed over several centuries, primarily during the Hellenistic, Roman, and early Christian periods, roughly between 200 BCE and 300 CE. The Hermetica is traditionally divided into two categories: the philosophical or theological Hermetica, and the technical Hermetica, which covers alchemy , astrology , and other forms of occult science. The most famous and influential of
5432-406: The life, order, and movement within the universe, acting in accordance with the divine will. The Hermetic worldview is deeply rooted in the idea that understanding and aligning oneself with the world soul can lead to spiritual enlightenment and union with the divine. The Renaissance alchemist and physician Paracelsus significantly contributed to the Hermetic tradition by integrating the concept of
5529-467: The logos, which organizes and animates the cosmos, functioning as its soul. Gnosticism, emerging in the early centuries of the Common Era, often associates the world soul with Sophia , who embodies divine wisdom and the descent into the material world. Gnostics believed that esoteric knowledge could transcend the material world and reunite with the divine. Neoplatonism and Hermeticism also incorporated
5626-406: The motions of the seven classical planets reflecting the deep connection between mathematics and reality in Platonic thought. Stoicism and Gnosticism are two significant philosophical systems that elaborated on this concept. Stoicism, founded by Zeno of Citium in the early 3rd century BCE, posited that the universe is a single, living entity permeated by the divine rational principle known as
5723-417: The mystery of existence. Authors and artists draw on the symbolism of the World Soul to convey a sense of wonder and reverence for the natural world. This is evident in the works of poets like Mary Oliver , who often evoke the living essence of nature in their writings, and in the visual arts, where the interplay of life and the cosmos is a recurring theme. Hermeticism Hermeticism , or Hermetism ,
5820-433: The name of "the Hermetic art" or "the Hermetic philosophy". The most famous use of the term in this broader sense is in the concept of Renaissance Hermeticism, which refers to the early modern philosophies inspired by the translations of the Corpus Hermeticum by Marsilio Ficino (1433–1499) and Lodovico Lazzarelli (1447–1500), as well as by Paracelsus ' (1494–1541) introduction of a new medical philosophy drawing upon
5917-712: The nature of the divine, the cosmos, and the human soul. In English, the word 'Hermetic' appeared in the 17th century. One of the earliest instances in English literature is found in John Everard 's translation of The Pymander of Hermes , published in 1650. The term was used in reference to "Hermetic writers" such as Robert Fludd . The synonymous term 'Hermetical' is found in Sir Thomas Browne’s Religio Medici (1643), where "Hermetical Philosophers" are mentioned, referring to scholars and alchemists who engaged in
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#17328522034826014-456: The notion of the World Soul as a guiding principle for living in harmony with nature. These movements emphasize rituals, meditations, and practices aimed at connecting with the spirit of the Earth and recognizing the sacredness of all life. The influence of the Anima Mundi extends into contemporary literature and the arts, serving as a metaphor for exploring themes of unity, interconnection, and
6111-452: The phenomenological aspects of Anima Mundi in the context of sensory experience and perception. Abram's work emphasizes the animate qualities of the natural world, suggesting that recognizing the Earth's sentience can foster a deeper ecological awareness and a sense of kinship with all forms of life. Additionally, systems thinking and complexity theory in science reflect a renewed interest in holistic and integrative approaches that resonate with
6208-446: The philosophical Hermetica is the Corpus Hermeticum , a collection of seventeen treatises that articulate the core doctrines of Hermeticism. These treatises are primarily dialogues in which Hermes Trismegistus imparts esoteric wisdom to a disciple, exploring themes such as the nature of the divine, the cosmos, the soul, and the path to spiritual enlightenment. Key texts within the Corpus Hermeticum include Poimandres , which presents
6305-652: The pinnacle of this hierarchy is the One, an ineffable and transcendent principle from which all reality emanates. The One generates the Nous (Divine Mind), which in turn produces the World Soul . The World Soul in Neoplatonism functions as an intermediary between the intelligible realm (the realm of the Forms) and the sensible world (the material universe). Plotinus describes the World Soul as
6402-443: The poetic and presocratic traditions. In Timaeus , Plato presents the cosmos as a single, living organism that possesses a soul and intelligence. The demiurge, a divine craftsman, creates the universe by imposing order on pre-existing chaotic matter. This creation is not ex nihilo but rather a process of organizing the cosmos according to the eternal Forms, which are perfect, immutable archetypes of all things. Plato explains that
6499-455: The preserved excerpts are significant numbers of discourses and dialogues attributed to Hermes Trismegistus. Hermeticism had a significant impact on early Christian thought, particularly in the development of Christian mysticism and esoteric interpretations of scripture. Some early Church Fathers , such as Lactantius , viewed Hermes Trismegistus as a wise pagan prophet whose teachings were compatible with Christianity . The Hermetic idea of
6596-428: The pursuit of knowledge. Throughout history, the Hermetica has been subject to various interpretations, ranging from philosophical and mystical readings to more practical applications in alchemy and magic. The esoteric nature of these texts has allowed them to be adapted to different cultural and intellectual contexts, ensuring their enduring influence across centuries. In the religio-philosophical Hermetica ,
6693-417: The same term [REDACTED] This disambiguation page lists articles associated with the title World Soul . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=World_Soul&oldid=1187279655 " Category : Disambiguation pages Hidden categories: Short description
6790-576: The seven heavens spin, and from them spring forth creatures without speech. Earth is then separated from water, and animals (other than man) are brought forth. Then God orders the elements into the seven heavens (often held to be the spheres of Mercury , Venus , Mars , Jupiter , Saturn , the Sun, and the Moon , which travel in circles and govern destiny ). The God then created androgynous man, in God's own image, and handed over his creation. Man carefully observed
6887-467: The soul toward its ultimate goal of reunification with the divine. A creation story is told by God to Hermes in the first book of the Corpus Hermeticum . It begins when God, by an act of will, creates the primary matter that is to constitute the cosmos . From primary matter God separates the four elements (earth, air, fire, and water). " The Word (Logos) " then leaps forth from the materializing four elements, which were unintelligent. Nous then makes
6984-460: The soul transcends each heavenly sphere, it sheds the material influences and attachments associated with that level, progressively aligning itself with the divine order. This process symbolizes the soul's return to its divine origin, ultimately seeking unity with The One—the source of all existence. The concept of the seven heavens underscores the Hermetic belief in the potential for spiritual transformation through divine knowledge and practice, guiding
7081-454: The stars, before we hasten to the One alone? Rebirth appears central to the practice of hermetic philosophy. The process would begin with a candidate separating themselves from the world before they rid themselves of material vices; they are then reborn as someone completely different from who they were before. A few primarily Hermetic occult orders were founded in the late Middle Ages and early Renaissance. In England, it grew interwoven with
7178-415: The study of the natural world through the lens of Hermetic wisdom. The phrase "hermetically sealed" originates from alchemical practices and refers to an airtight sealing method used in laboratories. This term became a metaphor for the safeguarding of esoteric knowledge, representing the idea that such wisdom should be kept hidden from the uninitiated. Over time, the word 'Hermetic' evolved to encompass
7275-555: The term 'Hermetic' gradually lost its specificity, eventually becoming synonymous with the divine knowledge of the ancient Egyptians , particularly as related to alchemy and magic , a view that was later popularized by nineteenth- and twentieth-century occultists. In Late Antiquity , Hermetism originated in the cultural and religious melting pot of Hellenistic Egypt , a period marked by the fusion of Greek, Egyptian, and other Near Eastern religious and philosophical traditions. The central figure of Hermes Trismegistus , who embodies both
7372-460: The time. Plato described the universe as a living being in his dialogue Timaeus (30b–d): Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason [...] a Living Creature, one and visible, containing within itself all the living creatures which are by nature akin to itself. Plato's Timaeus describes this living cosmos as being built by
7469-465: The ultimate reality is called by many names, such as God, Lord, Father, Mind ( Nous ), the Creator, the All, the One, etc. In the Hermetic view, God is both the all ( Greek : to pan ) and the creator of the all: all created things pre-exist in God and God is the nature of the cosmos (being both the substance from which it proceeds and the governing principle which orders it), yet the things themselves and
7566-399: The unity and divinity of the cosmos and its connection to the One , the ultimate source of all existence. Neoplatonism, which flourished in the 3rd century CE, is a philosophical system that builds upon the teachings of Plato and incorporates metaphysical elements. Plotinus, the founder of Neoplatonism, articulated a vision of reality that centers on a hierarchical structure of existence. At
7663-417: The universe as a living creature endowed with a soul and reason, constructed by the demiurge according to a rational pattern expressed through mathematical principles. Plato describes the world soul as a mixture of sameness and difference, forming a unified, harmonious entity that permeates the cosmos. This soul animates the universe, ensuring its rational structure and function according to a divine plan, with
7760-442: The universe, led by the pleasures of the body. One must create, one must do something positive in one's life, because God is a generative power. Not creating anything leaves a person "sterile" (i.e., unable to accomplish anything). Reincarnation is mentioned in Hermetic texts. Hermes Trismegistus asked: O son, how many bodies have we to pass through, how many bands of demons, through how many series of repetitions and cycles of
7857-427: The universe, making the cosmos a living, rational organism. The Stoics identified the world soul with the concept of pneuma , a life-giving force that pervades and sustains all things. Pneuma is a mixture of air and fire, elements considered active and capable of bestowing life and motion. The Stoic philosopher Cleanthes described the world soul in his "Hymn to Zeus", where he praises Zeus (a personification of
7954-409: The universe. These texts describe the cosmos as a living being imbued with a divine spirit or soul. The world soul is seen as the intermediary between the divine intellect ( Nous ) and the material world, ensuring the harmonious functioning of the cosmos. In the Corpus Hermeticum , the world soul is often depicted as an emanation of the divine that sustains all creation. This soul is responsible for
8051-453: The vital force that animates and organizes the cosmos, imbuing it with life and intelligence. It is both one and many, maintaining unity while simultaneously generating individual souls and entities within the cosmos. Proclus, a prominent later Neoplatonist, further developed these ideas. He posited a more elaborate structure, with the World Soul divided into a higher, more divine aspect and a lower, more material aspect. This dual nature allows
8148-588: The works of Augustine and Pseudo-Dionysius , demonstrates the enduring legacy of the concept of the World Soul. During the 12th-Century Renaissance of the High Middle Ages , the analysis of Plato's Timaeus by members of the School of Chartres like William of Conches and Bernardus Silvestris led them to interpret the world soul as possibly or certainly the same as the Christian Holy Spirit under
8245-493: The world soul as a vital force uniting the cosmos. Hermetic texts describe the cosmos as a living being imbued with a divine spirit, emphasizing the unity and interconnection of all things. Aligning oneself with the world soul is seen as a path to spiritual enlightenment and union with the divine, a belief that experienced a resurgence during the Renaissance when Hermeticism was revived and integrated into Renaissance thought, influencing various intellectual and spiritual movements of
8342-458: The world soul into his medical and alchemical theories. Paracelsus believed that the world soul, which he referred to as the Archeus , was the vital force that governed the processes of nature and the human body. He posited that health and disease were influenced by the balance and interaction of this vital force within individuals. Paracelsus' view of the world soul extended to his understanding of
8439-463: The world soul is a mixture of the same and the different, woven together to form a unified, harmonious entity. This soul permeates the entire cosmos, animating it and endowing it with life and intelligence. The world soul is responsible for the rational structure of the universe, ensuring that everything functions according to a divine plan. The rational pattern of the cosmos is expressed through mathematical principles and Pythagorean ratios, reflecting
8536-496: The world soul often played a crucial role in bridging the divine and material realms. In Gnostic thought, the world soul is often associated with the figure of Sophia (Wisdom) , who embodies both the divine wisdom and the tragic descent into the material world. Sophia's fall and subsequent redemption are central themes in many Gnostic texts. According to the Apocryphon of John , a key Gnostic scripture, Sophia's emanation resulted in
8633-413: The world soul to the ancient Greek personification of the sky, while Kosmos signifies order and beauty. By mediating between poetic and presocratic traditions, Plato integrates mythological and philosophical elements into a coherent cosmological vision. The Stoic school of philosophy , founded by Zeno of Citium in the early 3rd century BCE, significantly contributed to the development of the concept of
8730-535: The world soul's entrapment in the material realm and working towards its liberation. In Manichaeism , a major Gnostic religion founded by the prophet Mani in the 3rd century CE, the world soul was also called the Light Soul and the Living Soul ( Middle Persian : grīw zīndag ), contrasting it with matter, which was associated with lifelessness and death and within which the world soul was imprisoned. The world soul
8827-519: The world soul. In Mandaean cosmology, the soul's journey through the material world and its eventual return to the World of Light is a central narrative. The soul's purification and ascent are facilitated by esoteric knowledge and ritual practices. The concept of the world soul continued to influence later philosophical thought, particularly in the development of Neoplatonism . Neoplatonists such as Plotinus and Proclus expanded on Plato's ideas, emphasizing
8924-407: The world soul. Stoicism posits that the universe is a single, living entity permeated by a divine rational principle known as the logos . This principle organizes and animates the cosmos, functioning as its soul. Central to Stoic cosmology is the belief that the logos operates as the rational structure underlying all existence. This rational principle is equated with God, nature, and the soul of
9021-443: The world's rational structure, individuals could achieve a state of tranquility and virtue. Gnosticism , a diverse and syncretic religious movement that emerged in the early centuries of the Common Era, also incorporated the concept of the world soul into its cosmological and theological framework. Gnostic systems generally posited a dualistic worldview, contrasting the material world with a higher, spiritual reality. In this context,
9118-405: Was in the divine realm and that the material world was a place of exile, albeit with a more positive view in Hermeticism. The Hermetic tradition of ascension through knowledge and purification paralleled Gnostic teachings about the soul’s journey back to the divine source, linking the two esoteric traditions. The Hermetica is a collection of texts attributed to Hermes Trismegistus , and it forms
9215-523: Was part of a broader intellectual effort to reconcile pagan and Christian wisdom during this period. "As above, so below" is a popular modern paraphrase of the second verse of the Emerald Tablet (a compact and cryptic text attributed to Hermes Trismegistus and first attested in a late eight or early ninth century Arabic source), as it appears in its most widely divulged medieval Latin translation: Quod est superius est sicut quod inferius, et quod inferius est sicut quod est superius. That which
9312-532: Was personified as the Suffering Jesus ( Jesus patibilis ) who, like the historical Jesus , was depicted as being crucified in the world. This mystica cruxificio was present in all parts of the world, including the skies, soil, and trees, as expressed in the Coptic Manichaean psalms . Mandaeism , another Gnostic tradition that has survived to the present day, also incorporates a concept akin to
9409-463: Was reintroduced to the West when, in 1460, a man named Leonardo di Pistoia brought the Corpus Hermeticum to Pistoia . He was one of many agents sent out by Pistoia's ruler, Cosimo de' Medici , to scour European monasteries for lost ancient writings. The work of such writers as Giovanni Pico della Mirandola , who attempted to reconcile Jewish kabbalah and Christian mysticism , brought Hermeticism into
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