The Messengers

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Jacob’s Ladder, by William Blake

We, at least we who have a background in Judeo-Christian religion, have been taught all our lives about angels. Other religions, of course, have a similar idea. The word, angel, carries so much baggage that I hesitate using it. Immediately, one thinks of winged creatures, usually fat babies, who bring some sort of blessing to humanity. Usually, we think of these beings as originating in some sort of heavenly paradise, but I have an idea as to what they actually are. They are part of the natural order of the universe. Read what the Spanish poet, Juan Eduardo Cirlot, has to say about the angel:

 A symbol of invisible forces, of the powers ascending and descending between the Source-of-Life and the world of phenomena (Cirlot 9).

These messengers may not be empirical beings, but they are, nevertheless, powerful, and very natural forces.  The ascending and descending calls to mind the story of Jacob’s Ladder, where Jacob dreamed of these beings traveling up and down a ladder that reached into heaven (Genesis 28:10-17).

There are not two worlds, one earthly and one heavenly. This is just the way mankind has literalized the manner in which the natural world operates. In our world, there are complementarities, of which the pair, consciousness and unconsciousness, are but one very important example. Also, there are different modes of Being, of which the powers we know as archetypes are one.

These non-empirical forces that, for millennia we have called angels, are the so-called “principalities and powers” of the World Soul. They do her work in Nature, ascending and descending between consciousness and unconsciousness. It is said we all have a “guardian angel,” or what Socrates called his daimon. These beings are a great mystery, since they are non-empirical, but many of us have experienced the whisper in the ear, or the slight nudge in a certain direction when making an important decision. It is part of being human. They bring ideas to us, descending to the depths of the Underworld, procuring what we need at the moment, and ascending back up into consciousness to provide the answer. Those epiphanies and eureka moments that we sometimes experience are brought by these beings. They are our lifeline to the vast ocean lying beneath us.

These beings of the unconscious are real and are at work in our psyches and in our world. They sometimes appear in our dreams. The archetypal power in charge of these forces is none other than Hermes, messenger of the gods, and World Daimon to the Anima Mundi. It is he who marshals these forces to come to our aid, to bring needed knowledge to us from the Underworld. Hermes is the god of secret knowledge and the guide of all souls. Tom Cheetham writes,

These Others come to us as persons: mothers, fathers, lovers, strangers; as angels and demons, as complexes and as  gods. They  all  embody  and  exemplify styles of consciousness, modes of living, ways of being. And  it  is  only  by being able to perceive the work of the real Hermes, that we can feel their presences at all. Without this, our worlds are filled with stereotypes, with typologies, with categories, with prejudices, and we never see a real person, never meet any Others at all. Until they break through in madness and misery, violence and destruction (Cheetham, 28).

We must greet the bearers of those strange voices, we must be the host at the Feast, and welcome the strangers. This is a delicate business. Respect and attention, care and  courtesy  are  required. Again  we  require  the  aid  of Hermes, for  the  ego wants  to  wall  itself off from the  Others. We  need  Hermes  in  order to violate those  boundaries. The  only  way  we  can  establish  the  Communion  that  is required is by moving freely in the spaces between the stars. We can only know who we are  if we know who we  are  not, if we  experience  our boundaries by experiencing where they touch those  of the  Others (Cheetham, 29).

When we encounter these beings, the usual answer from our medical community is to medicate us with various chemicals, to try and silence the messengers. I am skeptical concerning antidepressant medications because they attempt to quell the soul; they try to control what is naturally occurring. How can we be transmuted if we don’t endure the pressure and sometimes pain of their voices? The waking ego, indeed, wants to run away from the messengers, to be walled off from them, as Cheetham says. But we should learn to interact with them, as William Blake and  Emmanuel Swedenborg did. Then, we will be in a position to receive what they have to offer.

Works Cited

Cheetham, Tom. Green Man, Earth Angel. New York: SUNY Press, 2004.

 Cirlot, J.E. A Dictionary of Symbols. Trans. Jack Sage. London: Routledge, 1971.

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Hermetic Intelligence

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Hermes and Athena (ca 1585), by Bartholomeus Spranger

…the great advantage of Mercurial intelligence is its power to keep the soul in motion, spiraling down toward a vortex of significance. Mercury keeps the carousel of interpretation moving, feeding wonder and curiosity instead of granting the stupor of final conquest (Moore 153).

The primary way the soul is deepened is through imagination. When we have new ideas about something we’re thinking about metaphorically, such as how a spiral exemplifies the movement of the soul, or how snowflakes are perfect mandalas, then we are functioning in the area of Hermetic intelligence. One of the main tasks of Hermes as World Daimon is to guide the soul into a deeper experience of the world. In our day, viewing the world metaphorically and imaginatively has taken a back seat to science, engineering and technical learning. What many don’t understand is that our technical concentration of this age is yet another story of soul, and we must view it, not literally, but through the eyes of soul. Most don’t listen to the voice of Hermes. Most are not receptive to the wisdom he provides.   Everything that occurs in this world can be “seen through,” as James Hillman often said. We can view all of the wonders of Nature metaphorically. If we listen closely, Hermes will supply us with a wealth of interpretations that will lead our souls downward into, what Moore calls, “a vortex of significance.”

The practice of hermeneutics, the science of interpretation, is named after Hermes because of his role as messenger. He brings knowledge of a thing from the illimitable depths to the human soul. This nugget of knowledge was previously hidden from the awareness of the seeker of truth. These unconscious musings that arise from the abyss into our conscious awareness are delivered by Hermes. In doing so, he also fulfills his role as the god of the liminal, since, by bringing us to greater awareness, he creates liminal space, the “neither-here-nor-there,” the metaxical reality we call soul.  Of this marginality, Professor Emeritus of Anthropology at the University of Chicago, Paul Friedrich, writes in his book, The Meaning of Aphrodite, that

Hermes moves by night, the time of love, dreams, and theft;

he is the master of cunning and deceit, the marginality of illusions and tricks;

he has magical powers, the margin between the natural and the supernatural;

he is the patron of all occupations that occupy margins or involve mediation: traders, thieves, shepherds, and heralds;

his mobility makes him a creature betwixt and between;

his marginality is indicated by the location of his phallic herms not just anywhere but on roads, at crossroads, and in groves;

even his eroticism is not oriented to fertility or maintaining the family but is basically Aphroditic–stealthy, sly, and amoral, a love gained by theft without moral concern for consequences; and finally

Hermes is a guide across boundaries, including the boundary between earth and Hades, that is, life and death (Friedrich 206)

Of course, Hermes is closely attached to Aphrodite, who is a wonderful image for the identity of the Anima Mundi. Remember, Hermes is daimon to the World Soul.

So, the messages that Hermes brings are messages that have been previously hidden from us, but, upon our receiving them, our souls are deepened. This is Hermetic intelligence in a nutshell. In a later article, I’d like to delve into what Henry Corbin believed about the practice of hermeneutics. It is fascinating and very related to a discussion of Hermes as messenger.

 

Works Cited

Moore, Thomas. The Planets Within. Hudson: Lindisfarne Press, 1990.

Friedrich, Paul. The Meaning of Aphrodite. Chicago: University of Chicago Press, 1978.

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The World Daimon

It makes sense that the World Daimon is the god, Hermes. The World Daimon, as I proposed in my last article, is a god of many faces, ever changing, mercurial. Hermes has traditionally been called a god of many faces. He is guide of souls and messenger of the gods. Hermes is closely linked to the Anima Mundi, as we are closely linked to our daimones. The relationship between soul and daimon is really that of mirror image.

According to Henry Corbin, the human soul is individuated not through the union with a physical body (as in Aristotle) but by becoming a perfectly polished mirror of its angel in a strictly one-to-one relationship. We realize our virtual angelicity through a progressive illumination attained on earth; we are called, by right of our origin and if we consent, to an angelomorphosis (Robert Avens, The Subtle Realm: Corbin, Sufism, Swedenborg).

Now, think of this mirror relationship on a macrocosmic scale, the World Soul and Hermes are mirror images of one another. The World Soul is individuating Hermes in her role as mediator between spirit and matter. And in our case, on a microcosmic level, our exclusive umbilicus to Being, our daimon, who is guided by Hermes, is our true face. It is that which we are individuating in this animaterial world. I believe the Anima Mundi is Aphrodite. I say this because, from the union of Hermes and Aphrodite emerged Hermaphrodite, the mythical androgyne who holds such an important place in ancient mythology, religion, and alchemy. It symbolizes the culmination of the magnum opus in alchemy, the creation of the lapis philosophorum. Jung claimed the crowned hermaphrodite symbolized the Self that has transcended ego-consciousness. It is the perfect symbol for the relationship of the Anima Mundi and the Daemon Mundi.

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