The Feminine in Hermeticism
Hermes to Nous: “But the wisdom (sophia) of god – what is it?”
Corpus Hermeticum XI.4
Nous to Hermes: “The good and the beautiful and happiness and all excellence and eternity. Eternity establishes an order, putting immortality and permanence into matter.”
In many mystical traditions, the feminine presents a perennial problem and enigma. The answer to this enigma lies in the nature of mystical experience itself. In this article we explore the feminine in Hermeticism with special attention to some of the important women throughout history.
There are two distinct types of mystical aspiration: one seeks to merge with the vital forces of cosmic nature and the other aspires to unite with purely spiritual realities, seeking escape from the material world.
Despite their apparent opposition, both drives share a common underlying experience of an indescribable wholeness. Both forms of mysticism often employ the imagery of the other, indicating that they are polarities within the same mystical quest rather than simple opposites. Both seek to know, love, and ultimately unite with a greater reality, rejecting the compromises that characterize ordinary religious experience.
Throughout history, the power, status, image, and experience of women — whether as social, political, religious, or spiritual beings — have been both problematic and threatening to the ruling authorities of patriarchal religious cultures.
Many societies, whether Abrahamic or otherwise, have oscillated between two extremes: on one hand, the need to strictly control women’s mate selection and sexual expression, and on the other, the veneration of idealized women who conform to patriarchal values.
Even in Indo-European religious traditions where female spiritual figures are acknowledged, the sensual aspects of femininity are tightly regulated and often disdained. This is because patriarchal religions, by their nature, tend to deny the world and devalue the senses.
The Mystic’s Aspiration for Wholeness
For the mystic, there is an underlying desire for reconciliation, harmony, and wholeness. Central to this quest is the establishment of a real and binding relationship — whether of love, knowledge, or both — between the seeker and the divine.
Within this context, feminine symbols and images naturally play a significant role, particularly due to the Sophianic nature of the divine Feminine.
The Sophianic Feminine is first creative and noetic, symbolizing the divine Word (logos) and the infinite knowledge it contains. Second, she embodies overwhelming beauty, which inspires love and desire. The Sophianic figure unites the two main modes of mystical experience: Love and Gnosis.
“If you can understand god, you will understand the beautiful and good, the exceedingly bright whose brightness god surpasses. For this is incomparable beauty and inimitable good, as is god himself. As you understand god, then, also understand the beautiful and the good. Because they are not separated from god, these have nothing in common with other [ ] living things. If you ask about god, you ask also about the beautiful. Only one road travels from here to the beautiful – reverence combined with knowledge.“
Corpus Hermeticum VI.5
The Active Role of Sophia
What is crucial to understand about the Sophianic figure is that she is active, creative, and enabling. The root of the word “Sophia” means “to craft, to design, to be skillful”.
Sophia provides divine inspiration and the content of divine Self-knowing and revelation. She initiates the primordial division of the divine Being into the relationship of Subject and Object, of Self and non-Self.
“And why shall I praise you? Because you are of my own nature? Because you have what
Corpus Hermeticum Book V
is your own? Because you are other? But you are whatsoever I am; you are whatever I do; you are whatever I speak. You are all things and there is nothing else. Even what is not you are. You are all that has come into being; you are what has not come into being.“
Whether it is God discovering His infinite possibilities in the cosmos, or realizing His Selfhood in Spirit, Sophia is the dynamic force behind this relationship.
She embodies both the beauty and tension between “otherness” and “ownness” — that “other” which is mysteriously familiar and the “own” that is elusively another.
A significant, yet often overlooked, feature of the Sophianic Feminine is her supreme role in translating and transforming realities across the divide between the visible and invisible, flesh and spirit.
Before creation, divine Reality existed purely within itself, without otherness or becoming. However, creation began with a desire “to be known,” expressed in the Holy Trisagion: “Holy is God who wills to be known and is known by those that are his own.“
This longing initiates the first division within God — the division between Subject and Object, Knower and Known, a relationship necessary for the creative process.
Read more: The Hermetic Holy Trisagion
The Sophianic Feminine embodies the interdependence of polar opposites, expressed in the concept of the “conspiration” of heaven and earth.
“All is full of light, yet nowhere is there fire, for love and the blending of opposites and dissimilarities has given birth to light, which shines forth by the power of God, source of every good being, principle of all order, ruler of the seven worlds.“
Corpus Hermeticum XI.7
This eternal mutual sympathy between God and Man encapsulates the harmonious relationship between male and female, reflecting the divine love and knowledge that flows between them.
Sophia Manifested in Women
The Sophianic figure is not merely a concept or spiritual image but often manifests in women. Their physical forms and persons become, in a sense, carriers of the spiritual archetype of Sophia.
While the study of hermetic texts and their practice has often been male-dominated, several notable women have made significant contributions to Hermeticism and related mystical traditions.
Mary the Jewess: The First Alchemist
Maria Prophetissa, also known as Mary the Jewess, is considered one of the earliest alchemists. Flourishing in the 2nd century CE, she is often regarded as a Gnostic-Neoplatonic teacher.
Maria is credited with several alchemical inventions and techniques, including the bain-marie (a double boiler used to heat substances gently) and various distillation methods.
Her contributions laid foundational principles for later alchemical practices and were acknowledged by prominent alchemists such as Zosimos of Panopolis.
Maria’s work represents a significant intersection of Hermetic philosophy and practical alchemy, emphasizing the transformative nature of both spiritual and material processes.
Hypatia of Alexandria: Scholar and Neoplatonist
Hypatia of Alexandria, a renowned scholar, mathematician, and philosopher, lived during the 4th and 5th centuries CE.
As a leading figure in Neoplatonism, Hypatia made substantial contributions to mathematics and astronomy, teaching many students in Alexandria.
She became a symbol of learning and intellectual freedom in an era when such pursuits were increasingly threatened by religious and political turmoil.
Hypatia’s tragic death at the hands of a Christian mob in 415 CE marked the end of an era of scholarly enlightenment in Alexandria, but her legacy as a pioneering woman in philosophy and science endures.
Hildegard of Bingen: Christian mystic and visionary
Hildegard of Bingen was a German Benedictine abbess, writer, composer, and Christian mystic of the 11th century.
Although not directly connected to Hermeticism, her visionary works and mystical experiences resonate with Hermetic themes of divine wisdom and cosmic unity.
Hildegard’s writings, such as “Scivias” (Know the Ways), describe her visions of the divine and the interconnectedness of all creation.
Her holistic approach to spirituality, music, and natural science reflects a deeply Hermetic understanding of the universe as a manifestation of divine order.
Teresa de Ávila: Christian mystic and reformer
Teresa de Ávila, also known as Saint Teresa of Jesus, was a Spanish mystic, writer, and reformer of the Carmelite Order in the 16th century.
Teresa’s mystical experiences and writings, including “The Interior Castle” and “The Way of Perfection,” emphasize the soul’s journey towards divine union.
Her contemplative practices and spiritual insights align with Hermetic principles of inner transformation and the ascent of the soul back towards God.
Teresa’s influence on Christian mysticism and her role in reforming the Carmelite Order highlights her enduring impact on spiritual traditions.
Helena Petrovna Blavatsky: Founder of Theosophy
Helena Petrovna Blavatsky, commonly known as HP Blavatsky, was a 19th-century Russian occultist and co-founder of the Theosophical Society.
Blavatsky’s extensive writings, including “The Secret Doctrine” and “Isis Unveiled,” integrate elements of Hermeticism, Eastern religions, and Western esotericism.
She sought to uncover the universal truths underlying all spiritual traditions, advocating for the unity of science, religion, and philosophy. Blavatsky’s work played a crucial role in the revival of interest in Hermeticism and other esoteric traditions in the modern era.
Frances Yates: Historian and scholar
Frances Yates was a British historian and scholar whose research focused on the Renaissance and the role of Hermeticism in the intellectual history of Europe.
Her groundbreaking works, including “Giordano Bruno and the Hermetic Tradition” and “The Art of Memory,” shed light on the influence of Hermetic ideas on Renaissance thinkers and the development of Western esotericism.
Yates’ scholarship has been instrumental in re-evaluating the significance of Hermeticism in the history of science and philosophy, highlighting the contributions of women to these fields.
Theosebeia: Alchemist with significant influence
Theosebeia is a less well-known figure in the Hermetic tradition, but she is mentioned in various alchemical texts. She is often linked with Zosimos of Panopolis, a prominent Greco-Egyptian alchemist of the late 3rd and early 4th centuries CE.
Theosebeia is believed to have been both a student and a colleague of Zosimos, and their interactions are documented in several alchemical writings. Zosimos refers to Theosebeia in his texts with great respect, suggesting that she played a crucial role in the transmission and development of alchemical knowledge.
Their correspondence indicates that Theosebeia was deeply engaged in the philosophical and practical aspects of alchemy, contributing to the understanding of transmutation and the spiritual dimensions of the alchemical process.
The relationship between Zosimos and Theosebeia highlights the collaborative nature of alchemical work during this period and underscores the importance of women in the history of alchemy and Hermeticism.
Isis: Teacher of hermetic wisdom
“When she said these things, Isis poured for Horus the first sweet draught of ambrosia which the souls of gods are accustomed to receive. So doing, Isis began her most sacred discourse.“
An Excerpt of Hermes Trismegistus from the Holy Book Entitled The Pupil of the Cosmos
Isis, the ancient Egyptian goddess, holds a significant place in Hermetic literature, particularly in the text “Kore Kosmou” (The Virgin of the World).
In this Hermetic dialogue, Isis imparts profound wisdom to her son Horus, embodying the archetype of the divine teacher. According to some Greek traditions, Isis is depicted as Hermes’s student; in other sources, she is his daughter.
The teachings of Isis in the Kore Kosmou align with Hermetic principles of cosmic order, the interplay of divine forces, and the pursuit of spiritual knowledge. Her role as a guide and instructor in these texts highlights the reverence for female wisdom and the integral part women have played in the transmission of Hermetic knowledge.
In some versions of the myth, Isis is also said to have obtained the secrets of alchemy by outwitting celestial beings, including angels. This narrative underscores her role as a powerful and knowledgeable goddess, capable of bridging the divine and human realms. Her mastery of these esoteric arts further cements her position as a central figure in the Hermetic tradition.
Sophia: Female embodiment of wisdom
Sophia, whose name means “wisdom” in Greek, is a central figure in Gnostic traditions. She embodies divine wisdom and is often depicted as a figure who brings enlightenment to humanity.
In Gnostic cosmology, Sophia’s journey is one of fall and redemption, representing the human soul’s quest for spiritual knowledge and reunification with the divine.
Sophia’s wisdom is considered essential for the soul’s ascension and understanding of the higher realms. Her presence in Gnostic texts highlights the reverence for female wisdom and the vital role of divine feminine principles in spiritual traditions.
Venus: Goddess of Beauty and Love
“Venus asserted without hesitation: ‘To them, Master, I will yoke Desire, Pleasure, and Laughter so that the souls akin to me, who suffer the most horrid condemnation, might not be punished beyond measure.’ God was greatly pleased, my child, when Venus said this.”Venus asserted without hesitation: ‘To them, Master, I will yoke Desire, Pleasure, and Laughter so that the souls akin to me, who suffer the most horrid condemnation, might not be punished beyond measure.’
An Excerpt of Hermes Trismegistus from the Holy Book Entitled The Pupil of the Cosmos
God was greatly pleased, my child, when Venus said this.“
Venus, the Roman goddess of love, beauty, and fertility, is another important figure whose attributes align with Hermetic principles.
In the Hermetic tradition, Venus represents the harmonious and aesthetic aspects of the cosmos, reflecting the divine order and beauty inherent in creation.
The qualities attributed to Venus, such as love, creativity, and beauty, are seen as essential for the soul’s spiritual development and the realization of divine unity.
Venus’s influence underscores the importance of balance and harmony in both the physical and spiritual realms, aligning with the Hermetic pursuit of wisdom and enlightenment.
Nature and Invention: Mother and daughter creating together
“At these words, God smiled and said, ‘Let Nature exist!’ From his voice, a wondrous female being came forth, a sight which stunned the deities who beheld her… Coupling with Labor, she produced a lovely daughter whom she called ‘Invention.’ God granted her existence.“
An Excerpt of Hermes Trismegistus from the Holy Book Entitled The Pupil of the Cosmos
The Hermetic tradition also venerates the personifications of Nature and Invention, representing the divine creative force and human ingenuity.
According to Hermetic texts, at the command of God, a wondrous female being called Nature came forth, stunning the deities who beheld her with her beauty.
God honored her with the name ‘Nature’ and bade her to be productive. Fixing his eyes on the ambient, He commanded the heavens, air, and aether to be filled to the full. Nature, obedient to her father’s command, coupled with Labor produced a lovely daughter named Invention.
God granted Invention existence and leadership over the beings filled with mysteries. This narrative underscores the Hermetic belief in the divine origin of nature and human creativity, emphasizing the interconnectedness and harmony of all existence.
Nature and Invention’s roles highlight the balance between divine command and human innovation, central to Hermetic thought.
Maat: Embodiment of Cosmic Order, Truth, and Justice
The connection between Sophia (Wisdom) and Maat in ancient religious traditions highlights their roles in the creation, moral order, and relationship to divinity.
Both Wisdom and Maat are described as present at or before creation. Sophia in the Hebrew tradition is described as assisting in ordering the world, mirroring Maat’s role in maintaining cosmic and moral order alongside Ra in Egyptian mythology.
Maat is not just a goddess and wife of Thoth but embodies moral and cosmic order, truth, and justice. Similarly, Sophia represents divine wisdom and order, working with God in the formation and governance of the universe.
Maat’s presence before creation can be compared to the hermetic tradition’s Logos (divine Word or reason). In both traditions, these feminine personifications are seen as present with the creator before the cosmos was formed.
Maat and Sophia are seen as personifications of cosmic order and wisdom, closely tied to the creation of the universe and the governance of divine and human realms. Their depictions in Egyptian and ancient traditions serve to express their crucial roles in maintaining the harmony between the divine and material worlds.
Conclusion
The contributions of these women to Hermeticism and related mystical traditions reflect their enduring impact on spiritual, philosophical, and scientific thought.
From Maria Prophetissa’s pioneering alchemical techniques to Hypatia’s intellectual legacy, and Yates’ modern esoteric scholarship, these women have enriched the Hermetic tradition and broadened our understanding of the mystical and philosophical quest for divine wisdom.
The divine female figures of Isis, Sophia, Nature, and Venus further highlight the integral role of feminine wisdom and beauty in the Hermetic worldview. Their legacies continue to inspire contemporary seekers of hermetic knowledge.
