Read it HERE.
I suspect that Ramey seeks to divine a new shape for philosophy in the hermetic tradition rather than, say, in Hadot’s ancient philosophical schools, because of the degree of creativity that hermeticism not only thematizes but also unleashes. Goethe’s Faust is at his most hermetic when he translates the opening verse of John’s gospel, “In the beginning was the deed.” The logos of the hermeticist is not mimetic, but active and creative. As Tomberg puts it in the first letter of his Meditations on the Tarot, “Hermeticism is – and is only – a stimulant, a ‘ferment’ or an ‘enzyme’ in the organism of the spiritual life of humanity.” By refusing the paradigm of representation, hermeticism also refuses to draw a distinction in kind between epistemology and ontology. This, in turn, opens the way for an account of how our multidimensional acts of knowing might be treated as real, objective, artisanal interactions (and ordeals) with the world and with that which hermeticists have variously held to exist in and of itself beyond (but not however in opposition to) the publically observable order of physical objects. Where Foucault’s spirituality and Hadot’s spiritual exercises recognize the way in which the world makes us capable of its truth, the hermetic philosopher also recognizes the way in which she stands in a directionally-creator relationship to the world. Truth emerges in the midst of this reciprocal exchange.
- [Final Draft] Worldly Religion in Deleuze and Whitehead: On the Possibility of a Secular Divinity (footnotes2plato.com)
- Reblogged: The Hermetic Deleuze: Anesthetizing Chaos (footnotes2plato.com)