by The Hermetic Teachings, according to Franz Bardon
Introduction
Many people find understanding the so-called Hermetic doctrines challenging due to the complex language used in the texts and teachings. This difficulty extends beyond just deciphering some ancient work’s alchemical formulas and esoteric rituals and ceremonies. The real challenge lies in grasping the symbolic nature of the teachings, distinguishing truth from falsehood, and breaking free from the constraints of purely logical thinking to comprehend the teachings fully.
The symbol, a term derived from the Greek word συμβάλλω, meaning “to put together, to make it coincide,” is a representation of reality that combines a tangible meaning with abstract or evocative terms, similar to how a thread connects the pearls of a necklace. For instance, the image of scales invokes the idea of justice.
The same principle applies to esotericism but refers to orders of reality that belong to the subtle and spiritual plane. The challenge in expressing these symbolic relationships as a concept lies in the lack of direct experience with these realities due to the loss of a direct connection to teachings that have a traditional core. Some organisations still maintain a tradition, such as Universal Freemasonry. However, how many lodges can we define as “operational,” meaning capable of applying the study of symbols on a practical level?
An alternative is to turn to Eastern doctrines, which in many cases have a continuous transmission of thousands of years, such as the traditions related to the Vedas. The challenge here is to discern the genuine meaning of the teachings from the cultural influences that may make them seem appealing to us but could potentially distract us from understanding their authentic essence.
This is not meant to be a criticism or a judgment of the merits of the different approaches to the issue. Those who are genuinely interested in the meaning of their existence choose the right path for them based on their predisposition. However, to achieve this, it is necessary to deal with a conventional model of the intellect, which makes it difficult to access the heart of what lies behind the appearances of māyā, the power of illusion, and reflected thinking.
The purpose of reflected thought, whether it’s cerebral or lunar, is to create a screen that conceals Unity, the organic reality of the universe, behind multiplicity. This multiplicity arises from the juxtaposition of space-time categories in our everyday experience. Space is related to time, where space implies separation and time implies duration or the time needed for the relative position between objects to change. Unity, without form and dimensions, opposes itself and creates the first determination of space and distance, which becomes a movement in the temporal condition. That leads to the concept of linear or historical time: an indefinite succession of states that unfolds from a past that does not return to a future that does not yet exist. This mental construction also influences our experiences as individualised beings; we live separately and have a duration along the arrow of time. Since the manifold is a continuous transformation, it does not allow for stasis. Memory, the trace of past experiences, ensures continuity in our existence. It’s not by chance that memory is associated with the Moon, the reflected light in astrological symbolism. The Moon reminds us that our divided existences are just a temporary illusion held together by recollection.
Symbolic thinking, as opposed to reflective thinking, involves participation. Instead of events following each other in a linear way, time becomes cyclic, and space becomes a place where changes occur rhythmically. Imagine a spiral where two events, A and A’, are on different arms but in the same phase interval. Drawing a line from A’ to A on the other arm, we see a synchronism that unites them based on the same quality of time. This concept is used in forecasting techniques like astrological transits. The same network of non-causal relationships applies to the connection between sensible appearances and their symbolic representations, and we understand this relationship through the principle of analogy.
Analogy, from the Greek ἀναλογία, refers to a relationship of similarity and is a term used to explain a symbol. For instance, astrological literature suggests a symbolic connection between the planet Jupiter and luxury. Therefore, we can say that Jupiter symbolises luxury. However, we cannot make the opposite claim because Jupiter’s symbolism encompasses various meanings, such as generosity, travel, religion, philosophy, etc., in addition to luxury. Nevertheless, luxury is similar to Jupiter’s symbolism, so we can say that it is analogous to the planet.
In Hermetic teachings, analogy is used as a tool to transform the symbolic relationship into a tangible reality. Through recognising analogies, we reach a level where differences become less distinct. Using the example of Jupiter, it becomes a fundamental entity representing one of the original ideas behind our complex nature. The essence of all genuine traditions is to transition from complexity to simplicity, from separation to unity. The ego, which exists separately from its representations, regains its perspective and merges into the universal self, transcending boundaries and distinctions.
The Hermetic Practice
Are there practices and teachings recognised as more effective than others? Asking the question in such general terms seems legitimate, especially if you want results within a reasonable time. Unfortunately, assuming personal gain from engaging in hermetic exercise is already symptomatic of an ego attempt to control the situation. The aim is not to strengthen the egoic impulses, much less to weaken them. Instead, it is broadening the individuation process to integrate the surrounding reality at least partially, allowing the loosening of the bonds that lead back the ego principle exclusively to the physical body.
The situation changes when a person makes a conscious choice based on personal beliefs rather than simply following tradition. Research may lead to exploring different options before finding the one that best fits one’s nature. It’s important to distinguish between the outward form of teaching, which is influenced by history and culture, and the underlying essence, which is filled with symbolic meanings that are universally significant. Eventually, the right choice will become a natural part of daily life, not always requiring specific times or conditions for practice.
The preference given to the hermetic discipline based on the teachings of Franz Bardon arises from the observation of its universal nature. Many practices described are similar to those used in other initiatory schools. Although there is no direct lineage, they are consistent (with some exceptions) with the teachings of Eastern and Western spiritual traditions. In his seminal work, “Initiation into Hermetics,” 1 the improvement work is structured in ten phases or levels, divided into three sections, dedicated to physical, soul, and mental training exercises. To ensure harmonious development, Bardon emphasizes the need to work in a balanced way on the three components without granting unilateral preferences. The daily effort dedicated to the practice is directly proportional to spiritual progress. It shouldn’t be considered a competition; tenacity and sacrifice are part of the path, along with the inevitable setbacks; hasty attitudes will lead nowhere.
One of the advantages of Bardon’s system is that it starts from the beginning. It isn’t easy to find teachings with similar completeness and coherence, at least within Western traditions. The practical work complements the theoretical part, which is kept to a minimum in the book. It allows students to compensate for the brief explanations in the text through direct knowledge gained as they progress in the learning process.
It’s essential to consider using these techniques alone, without linking them to a specific path, to benefit from them psychologically and physically. However, this is only possible by starting with the initial exercises to prepare for more advanced practices. Bardon emphasises that these activities should be carried out sequentially. Advancing to a higher level without fully mastering the previous one would be a waste of time.
To avoid confusion regarding the order of the exercises, we will use the following abbreviations in the titles: I, II, III (in Roman numerals, indicating the various steps); M, A, P (indicating the practices belong to Mental, Astral, and Physical training); 1, 2, 3 … (indicating the order number of practices). For example, I.P2 refers to the second exercise for first-level Physical training.
- Franz Bardon – Initiation into Hermetics – Wuppertal 1987 ↩︎
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