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What is Christian Hermeticism, the. unique mystery stream—at once ancient and new—initiated by the Russian mystic and polymath Valentine Tomberg?

In truth, it depends on who you ask, and I have heard many different approaches to answering this question. All who consider themselves Christian Hermeticists share in common a profound admiration and even veneration for Tomberg himself, and not a few have an appreciation for Rudolf Steiner, Tomberg’s master at an early stage of his life. These Hermeticists also share an equally deep love of Tomberg’s magnum opus Meditations on the Tarot. But beyond these commonalities, there is a large variety of interpretations of what Christian Hermeticism actually is.

Perhaps this is by design. While there are quite a few hints and suggestions in Meditations on the Tarot itself, I do not think Tomberg himself would have been eager to define Christian Hermeticism in simple terms. For symbolic thinking, rather than propositional thinking, is inherent to Christian Hermeticism, and symbolic thinking prefers contemplation to definition.

Put simply, Christian Hermeticism is ultimately something one must experience through the practice of meditation and prayer, rather than something one can define with a propositional statement. It is something personal rather than universal—and thus definitions, which seek a universally valid meaning, cannot capture the essence of Christian Hermeticism.

Nevertheless, because I propose to write as a Christian Hermeticist, I thought it worthwhile to articulate some of the assumptions—albeit personal and subjective—that I operate under as to the nature of Christian Hermeticism.

That is, it has a unique emphasis on Christ, not just in his cosmic aspect but also in his incarnation as Jesus of Nazareth. 

Christian Hermeticism also values the Jewish tradition into which Christ was born. While experiential explorations of other religions are essential to the Hermeticist, the Western Judeo-Christian tradition, as primarily experienced by the peoples of European civilization, in both its exoteric and esoteric expressions, is uniquely valued as the primary orientation of the Christian Hermeticist. 

Furthermore, Christian Hermeticism, while it lives from the depths, is in no way opposed to the normal life of prayer, worship, and devotion familiar to all Christians.

While Christian Hermeticism embraces the esoteric, the symbolic, and the magical, there is no exclusively preferential option for the arcane. Rather, the Christian hermeticist is unafraid to embrace the exoteric and “normal” life of the Christian while simultaneously delving into the great mysteries of existence and seeking the totality of knowledge. 

Put simply, a Christian hermeticist should be as comfortable praying a rosary, visiting a shrine, singing a hymn, or participating in the Mass as he or she is discussing the Emerald table or the most arcane secrets of alchemy and astrology.  

Christian Hermeticism lives from the heart, and the heart lives from experience.

Therefore, Christian Hermeticism does not start with cognition, but with feeling rooted in experience. Clear thinking is in no way despised (it is deeply valued), but it takes the second place of gnosis, or reflection upon the primary experience of the heart. 

Thinking/cognition is therefore the servant or handmaid of the heart, internalizing the message of the angel and saying “be it done unto me according to your will.”

Symbolism is experiential and not cognitive. One can encounter a symbol, but a genuine symbol cannot be defined propositionally. Symbols both reveal real qualitative content and simultaneously conceal their essence from the intellect. They stimulate the mind and heart, but refuse to be quantified. 

Hermetic philosophy is therefore symbolic and not propositional. It is first and foremost pictorial consciousness. 

The truths internalized by the Christian Hermeticist are meant to be manifest in action, in sacred magic. The Christian Hermeticist participates in the great alchemical work of healing and transformation of the world. 

Ora et labora, contemplation and action, being and doing are the twin pillars of the life of the Hermeticist.

Thus, the Christian Hermeticist is always asking, “what should I practice in order to integrate this teaching or truth? What work of service, no matter how small or hidden, am I being called to? How might I participate in bringing life and healing into the world?” 

Knowledge that does not lead to transformation and that is not equally oriented toward service and loving action lends itself to narcissism, megalomania, and ego inflation.

That is, the Christian Hermeticist feels the special calling in his or her soul to understand the mysteries of existence in every domain possible. That is, one does not limit oneself to only one teacher, one mystery stream, or one area of specialization. The Heremticist is driven by a desire to understand everything and learn from everyone even if this desire is not ultimately realized in a single lifetime. 

A Christian Hermeticist may have a special area of interest, but he or she is not limited to this area of interest and refuses to be a specialist. For the Hermeticist, by definition, sees connections everywhere, and in a flash discerns correspondences between evenly seemingly unrelated disciplines. In this way, it is impossible for a Hermeticist to exclusively limit his or herself to one domain of truth, even if that domain is preferred by personality or disposition.

The Hermeticist’s desire for total truth is distinct from the life of the saint, for the saint is exclusively concerned with truth as it pertains to salvation. If a saint sees no benefit to the salvation of the soul, the saint finds such desire for total truth a distraction at best, or, at worst, outright dangerous. But the Hermeticist cannot ignore his unique vocation nor abandon his burning thirst for truth in every domain. 

Finally, Christian Hermeticism sees unique value in the mysteries of ancient Egypt as expressed by the sage Hermes Trismegistus. Many great minds today are still meditating upon and finding hidden depths in the ancient Egyptian mysteries, and the Hermeticist values and participates in this work.

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