Kybalion is an excellent introductory text to Hermeticism. It explains the seven principles of its internal logic, and it roughly explains how the initiate should behave and practice this wisdom. Teachings [ edit ] Conception of Divinity [ edit ] Syncretism of Cabala, Alchemy, Astrology and other esoteric Hermetic disciplines in Stephan Michelspacher's Cabala, Spiegel der Kunst und Natur: in Alchymia (1615) The devil is portrayed as the Lord of the Gates of Matter, also known as Baphomet. It’s not necessarily a bad card, but its interpretation must maintain a balance. Finally, as for the purpose of life, the Tarot, as a visual narrative of the human journey, reflecting the hermetic principle of spiritual evolution.

Tarot became increasingly popular during the Renaissance period in Italy, particularly among the noble class. It was during this time that the tarot began to be seen as a tool for spiritual and personal growth. The influence of Hermeticism and the occult played an important role in the development of tarot symbolism and interpretation. Some scholars believe these to be hoaxes of the time and say that later Rosicrucian organizations are the first actual appearance of a Rosicrucian society. [74] Reversed meaning: You may have forgotten your blessings, and you’ll need to reflect on what you’re grateful for in your life to allow your sun to shine again. Well anyway, in The Hermetic Tradition Evola explains the inner transformation that’s at the center of Hermeticism. Mostly by looking at alchemical symbols and their relations. I highly recommend reading Kybalion first and then switching to The Hermetic Tradition. Perhaps even reading a few other occult works to get the feel for it. If you don’t have a good grasp of the fundamental principles and occult terminology this book might prove to be too difficult. In fact, it’s such a powerful book that Jung used it as a reference when writing Man and his Symbols, despite the harsh treatment he got from Evola. You see, Evola and Guenon, both proponents of Traditionalism believed that Jung was anti-Tradition in disguise, a sort of counter-initiate as they called it. Which means that he’s leading people on a dark spiritual path through his psychological treatment of alchemy and other esoteric practices.

The hermetic path is not an easy one, and it requires dedication, discipline, and a willingness to confront one's own weaknesses and limitations (Copenhaver, 1992). However, by following this path, individuals can discover their own inner truth, develop their own unique talents and abilities, and contribute to the greater good of humanity (Copenhaver, 1992). Meditations on the Tarot: A Journey into Christian Hermeticism ( French: Méditations sur les 22 arcanes majeurs du Tarot) is an esoteric Christian book originally written in French with the date of 21 May 1967 given by the author at the end of the last chapter, and published posthumously and anonymously in 1980. This was followed by translation into German ( Die großen Arcana des Tarot: Meditationen, ISBN 978-3906371054). An English translation was then published in 1985, with Robert A. Powell basing his rendering on the author's original French manuscript, whereas the published French edition ( ISBN 978-2700703696) does not always follow the French original manuscript.

So if you’re interested in the influence of Hermeticism on spirituality, science, politics and culture at large this is the number one book on the subject.The wheel of fortune sounds like the kind of card you want to flip over, and it might be. The Hemetric card looks like an Egyptian god overseeing the wheel of life, fortune, and destiny. Man carefully observed 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. [62] Alternative account of the fall of man [ edit ] Horowitz, Mitch (2019). "The New Age and Gnosticism: Terms of Commonality". Gnosis: Journal of Gnostic Studies. 4 (2): 191–215. doi: 10.1163/2451859X-12340073. S2CID 214533789.

The cups represent emotions, creativity, feelings, intuition, relationships, and bondage. These are direct interpretations to support Major Arcanas: Authored by the renowned figure Hermes Trismegistus, this ancient text doesn't list out "rules" like the Kybalion, but is full of intriguing concepts that can stir up our understanding of life and the cosmos: The universe card is an all-encumbering one with symbolism representing oceans, skies, nature, and humans. It shows how everything is interconnected. As processions passing in the road cannot achieve anything themselves yet still obstruct others, so these men merely process through the universe, led by the pleasures of the body. [60] These levels are often referred to as the material, astral, and spiritual planes (Ebeling, 2007). Each plane is composed of different types of matter, with the physical plane being the densest and the spiritual plane being the most subtle.

He then assigned the souls to create life on Earth. He handed over some of his creative substance to the souls and commanded them to contribute to his creation. The souls then used the substance to create the various animals and forms of physical life. Soon after, the souls began to overstep their boundaries; they succumbed to pride and desired to be equal to the highest gods. Reversed meaning: You might be missing the truth or reality of your life. You may be demanding and tyrannical. The emperor is about balance, which requires you to master your ego, not topple it over. Salaman, Clement, ed. (2001). Asclepius: The Perfect Discourse of Hermes Trismegistus. Translated by Salaman, Clement. London: Bloomsbury. p.31.