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The Hermetic literature should be seen not in terms of philosophical speculation but as a path of experiential practice that aimed at radical spiritual liberation. To understand it properly, we must pay attention to the problematics of translation and be aware of philhellenist frames.
In Egypt during the first centuries CE, men and women would meet discreetly in their homes, in temple sanctuaries, or insolitary places to learn a powerful practice of spiritual liberation. They thought of themselves as followers of Hermes Trismegistus, the legendary master of ancient wisdom. While many of their writings are lost, those that survived have been interpreted primarily as philosophical treatises about theological topics. Wouter J. Hanegraaff challenges this dominant narrative by demonstrating that Hermetic literature was concerned with experiential practices intended for healing the soul from mental delusion. The Way of Hermes involved radical alterations of consciousness in which practitioners claimed to perceive the true nature of reality behind the hallucinatory veil of appearances. Hanegraaff explores how practitioners went through a training regime that involved luminous visions, exorcism, spiritual rebirth, cosmic consciousness, and union with the divine beauty of universal goodness and truth to attain the salvational knowledge known as gnôsis.
The only late polytheist thinker considered worthy of serious study by historians of philosophy was Plotinus. Since Plotinus' attitude to conventional religion was misunderstood no less by his contemporaries than by modern scholars, it must be emphasized that he was recognized to be a focus of holiness, a holy man. In polytheism, the pursuit of virtue and the spiritual life were primarily the domain of the philosophers. The effect on the broad polytheist community of hearing the street-corner preaching of a wandering Cynic was scarcely to be compared with the regular instruction received by the Christian community from its bishop during the weekly house-church liturgy. The common ground between the Hermetica and the theurgists' sacred texts, the Chaldaean Oracles, lies not just in their Graeco-Oriental character, but also in their acceptance that humans may attain to the divine by many routes, in which cultic practices as well as philosophical intellection have a part.
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