Looking through the lens provided by three central figures of the western esoteric tradition -- Hermes Trismegistus, Apollonios of Tyana, and King Solomon -- we discuss three important East Roman magical books whose influence echoes from the end of late antiquity until the present day.
Gerasimos Merianos delves into East Roman alchemy, highlighting Christianos' efforts to mathematize alchemical art and interpret obscure texts. The discussion covers the philosophical underpinnings of secrecy, the rise of alchemical con-men like John Isthméos, and Michael Psellos' rational view of transmutation. The episode also explores the political and economic implications of alchemy, including state-sponsored gold debasement and strict regulations to control precious metal alteration, providing a rich context for understanding Byzantine alchemical practices.
In Part I of a two-parter we explore the contours of East Roman alchemy from the seventh century onward. Gerasimos Merianos is our guide to the many and varied authors writing in the alchemical genre aside from (but including) the great Stephanos. The roots of the western alchemical tradition lie in the east.
In Part II we explore two of Stephanos' works: the astrological piece entitled Apotelesmatikē pragmateia , with its katarchic ‘Horoscope of Islam’, and his influential, vexing, and beautiful alchemical work, On the Great and Holy Art of Gold-Making .
We speak with Maria Papathanassiou about Stephanos of Alexandria: the last known Platonist/Aristotelean philosopher trained at Alexandria, a politically-connected courtier at Herakleios' Constantinople, a Christian, an astrologer, an alchemist, and more.
We head back to Constantionple with Jonathan Greig at the controls, to discuss the quintessentially Orthodox mystic, Maximus the Confessor. Late-Platonist apophasis meets hard-core ascesis, and Maximus follows the theology where it wants to go, sometimes to his own cost.
Christopher Bonura introduces us to the Apocalypse of Pseudo-Methodios , a seventh-century Syriac prophetic universal history. Come for the Arab conquests reflected in Christian revelation, stay for the apocalyptic Roman emperor.
In this interview we explore a crucial document of seventh-century Judaism: the Sefer Zerubbabel , an apocalyptic ‘future history’ allegedly written in the past. The Temple will descend, the evil Armilus (son of Satan and a statue) will wreak havok, and two messiahs will arise to redeem Israel.
With the Arab conquest of Sasanian Persia, a new religion enters the west. Once the great religious Other to the Græco-Roman world, the Zoroastrians are now part of the story of western esotericism. We explore their extraordinary religion with Touraj Daryaee.
In Part I we looked at the political events leading up to the formation of the Shi'a. In Part II we see that it did not take long for things to get very esoteric. Come for the programmatic esoteric hermeneutics, stay for the occult sciences.
The discussion explores the complex historical backdrop of early Islam, beginning with the succession crisis after Prophet Muhammad's death and Ali's claim to leadership, which led to the formation of the Shia community. It contrasts this with the later consolidation of Sunnism and introduces the Kharijites, a third distinct group with strict theological views. The episode culminates in a detailed account of the tragic events at Karbala, where Ali's grandson, Al-Hussein, was martyred after refusing allegiance to the Umayyad Caliph Yazid, an event that profoundly shaped Shi'i identity and spirituality.
We return to the history of late antiquity in the eastern Mediterranean and central Asia. Momentous events occur, empires rise and fall, and Jews, Christians, and Muslims all suddenly develop new apocalyptic notions. Come for the dry historical exposition, stay for the esoteric divine kingship.
We discuss some of the history of how the Qur'ān came to be ‘the Book’: it started in the oral milieu of the high-octane early Believers' movement, and ended up in written form as something called the ‘Uthmanic recension. Many esoteric things happen along the way.
We begin to explore the esoteric side of the Qur'ān , examining several case-studies in terms of ambiguity and esoteric themes. It turns out that every letter of the Qur'ān is an esoteric text.
We cover some basic territory in introducing the Qur'ān , the holiest text of Islām. We introduce the text, discuss the traditional story of the Qur'ān 's revelation, the modern text-critical enterprise of Qur'anic studies, and try to pin down the elusive character of this book-that-is-not-a-book.
We discuss what little we know and how much we don't know about the nature of the early ‘Believers' movement’, the nature and origins of the Qur'ān , the curious case of the so-called Constitution of Medinah , and what went on during the earliest decades of the Arab conquests. Fred Donner is our guide into unknown territory.
We welcome Matthew Melvin-Koushki back to the show to discuss how we might improve our historical picture of western esotericism by including the vast majority of the surviving historical dossier of western esotericism. There's only one problem: in order to do this, we need to embrace the Islamicate world as a major part of the west.
With Episode 200 the SHWEP has reached a milestone of sorts. We are in the seventh century, and the world-order suddenly changes irrevocably as a new political force arises from Arabia: the Believers. We discuss three main respects in which the history of Islam is the history of western esotericism.
We discuss one of the lesser-known, but most esoterically-important, classics of Syriac spiritual literature, the Book of the Holy Hierotheos . Hierotheos was said to have been the teacher of Dionysius the Areopagite, but he wrote in Syriac, and taught a suspiciously-Evagrian practice of ascent to god.
We turn to the questions: What is ‘mystical’ in the Corpus Dionysiacum ? What is esoteric? The answers we come up with involve pretty much every aspect of the western esoteric traditions, and, after all the initiatory liturgy, esoteric scriptural hermeneutics, and theandric activity are cleared away, there remains the ascent to ‘the ray of the divine shadow’.
Into the divine darkness of a hyper-non-existent god walks the Pseudo-Dionysios. In this episode we join many esoteric currents from the antique and late-antique past into a new synthesis which will forever shape western esotericism going forward.
We are delighted to speak with Anthony Kaldellis about ‘Byzantium’, fabled empire full of Greek-speaking Romans which never fell until the fifteenth century, and which plays an outsize role in the history of western esotericism. Come for the historiographical debates about the term ‘Byzantine’, stay for the ‘Byzantine’ court astrology.
We discuss three of the most important thinkers from the final generations of philosophical teaching at Alexandria. One is an upstart Christian. Two are esoteric Platonists of the Golden Chain. One may or may not have been an alchemist.
We discuss how Platonist philosophical teaching played out at Alexandria before Justinian's edict of 529 and in its aftermath. Featuring cameo appearances from the fall of the western Roman empire and Horapollo's Hieroglyphika .
We discuss the great Damascius, final scholarch of the Athenian Academy, with Sara Rappe. Things become very apophatic.
We discuss Justinian's great church, Hagia Sophia, the gem of Constantinople and of Orthodox Christianity. We then look at a number of theories out there which read Hagia Sophia as encoding esoteric messages beneath her Orthodox exterior, and use this case-study as a springboard for discussing the thorny problems involved in interpreting architecture, especially esoteric architecture.
We discuss the fascinating town of Ḥarrān (in present-day Türkiye), a place known from late antiquity until at least the eleventh century for its continued tradition of astral, polytheist worship. Kevin van Bladel tells us much to enthral us about this place, but also crushes the dream of a continued tradition of Athenian Late Platonism at Ḥarrān.
We discuss the life, times, and reign of Justinian, ‘probably the most consequential Roman emperor, at least since Constantine, and maybe since Augustus.’ He transformed the empire; nothing would be the same after his reign. Said reign also saw the closure of the Athenian academy and a number of crucial crises within Christianity, all of which are essential for the history of western esotericism.
We are delighted to discuss what you might call Proclean spirituality with Danielle Layne. Platonic prayer as a way of living, the erotic quest for the Good, and the ever-elusive Platonic Dyad feature in a wide-ranging conversation combining proper philosophical-historical rigour with the true love of wisdom.
We discuss Proclus' titanic labours in the field of commentary – on many Platonic dialogues, but also on the Chaldæan Oracles , the Homeric poems, and a number of other texts – with Graeme Miles, an acute reader of Platonist philosophy and part of the team translating Proclus' Republic commentary into English. Come for Platonic commentary as spiritual practice, stay for the kosmic-astrological reading of the Myth of Er.
