The “right way” of Hermetism: disputes on Gnostic’s, Pagan’s and Christian’s (re-)visions of the Hermetic phonomenon in late antiquity

This paper aims to understand the phenomenon of Hermetism though the perspective of its process of reception and reproduction in society. It will explore the phenomenon that was the transformation of the Hermetica into a social discourse. The so-called technical and philosophical Hermetica are texts. A text is the result of a production: it is composed by men, and addressed to men. It is important to consider the intentions and values present in a text’s production, and to understand that its process of reception and reproduction in society are, in fact, complex and dynamic.

Haus des Rundfunks en Berlin, de Hans Poelzig, 1930

Poelzig affirmed that the technical ideal consisted of using the least amount of shapes and materials possible. He understood architecture as an art, as the expression of form; In contrast to the indifference of the most widely recognized values of modernism: technical innovation in construction along with the functionality of buildings. The Haus des Rundfunks is a powerful hermetic factory in the shape of a triangle and of uniform height. Mass, geometric rigidity and the absence of textures make up a building which relinquishes expressing the new media, with a perimeter ring consisting of offices and larger spaces that are more characteristic towards their inside. Geometry is used as a means to organize and limit the shapes of the buildings. The arrangement and division of different intercommunicating spaces are subjected to the crudeness of their geometric limits. Interior spaces ranging from the most static to the most dynamic are defined through the qualities of materials and geometries. This turns the spaces into geometric grids which decompose the wall, floor and ceiling planes into fragments, regardless of the constructive reality provided by a metallic frame structure. Its polyhedral lamps enclose artificial and emphasize the value of the grid. Poelzig limits himself to dealing with planes within a closed volume of uniform height, and maintains geometric rigidity compatible with a certain degree of figurativeness. This article tries to bring to life this exemplary building, marked by its passivity and hermetism.

Post tenebras spero lucem : Alquimia y ritos en el Quijote y otras obras cervantinas

This study focuses on two areas: alchemy (Part I) and rituals of initiation (Part II) in the works of Miguel de Cervantes, focusing on Don Quijote de la Mancha as my main case study. The first part analyses the function of alchemy and how it can be interpreted throughout the works and various literary genres of Cervantes. It will demonstrate that the texts of Cervantes contain both explicit and implicit allusions to, as well as different aspects of alchemy, such as operative and spiritual alchemy and how these are ultimately used by Cervantes as a means of expression. The author draws from this rich source and modifies these means of expression in order to achieve various results: sometimes with wit or in relation to fraud; at other times it focuses on inner alchemy relating to chivalry in what I have called spiritual chivalry, which has the aim of self-improvement and ultimately, gnosis. Regarding the chivalric rituals of initiation, according to this investigation chivalry serves as both satire and representation of the alchemical process in the case of Don Quijote, which finds its key moments during the rituals. In this sense alchemy and chivalry are studied as two sides of the same coin, in which the search for something higher, an object (the philosopher stone, the beloved), subjects the protagonist to continuous transmutations and puts him in contact with the transitory, that is, liminal states, people and spaces. From this perspective Don Quixote de la Mancha is built upon liminal poetics. My approach, which follows the tenets of analogical hermeneutics, is included within the framework of the Western Esotericism Studies. The 16th and 17th centuries were a fertile age for alchemy throughout Europe. In Spain, alchemy and other esoteric disciplines co-existed with the Spanish Inquisition and its body for the control of ideas and texts: censorship. By being ambiguous and putting into dialogue different ideas of alchemy, Cervantes not only allowed readers to reach their own conclusions, he also protected his work from censorship.