middle ages Archives - ALKEMYSTICA

Posted on 06/08/202506/08/2025 by ALKEMYSTICA — Leave a comment

PERENNIAL WISDOM – OCCULT KNOWLEDGE – SYNCRETISM – ESOTERIC PRAGMATISM

The English word wisdom originates from the Old English wīs (“wise”) and dōm (“judgment, decision, law”). The Proto-Germanic root wis- (“to see, to know”) connects wisdom to perception and insight. Related terms appear in Old High German (wīssag, “prophetic”), Old Norse (vísdómr), and Gothic (weisdumbs).

In Ancient Greece, wisdom was expressed as sophia, often referring to both practical skill and philosophical insight. The term was central to Greek philosophy, particularly in discussions on virtue.

The Latin equivalent, sapientia, derives from sapere (“to taste, to discern”), emphasizing wisdom as discerning between right and wrong.

Similar concepts exist in other languages:

Sanskrit: Jñāna and Viveka refer to intellectual and higher wisdom in Hindu thought.

Chinese: Zhì represents wisdom as practical intelligence, central to Confucian ethics.

Hebrew: Chokhmah in the Hebrew Bible is linked to divine and moral wisdom.

During the Hellenistic period, Alexander the Great’s campaigns brought about exchange of cultural ideas on its path throughout most of the known world of his era.

The Greek Eleusinian Mysteries and Dionysian Mysteries mixed with the Cult of Isis, Mithraism and Hinduism, along with some Persian influences.

The perennial wisdom or perennial philosophy originates from a blend of Neo-Platonism and Mediterranean syncretic cultures.

Neo-Platonism was founded by Plotinus and influenced by Plato.

At the most fundamental level, Plato says abstract objects exist in a “third realm” distinct from both the sensible external world and the internal world of consciousness.

Plotinus was also influenced by the teachings of classical Greek, Persian, and Indian philosophy and Egyptian theology.

His metaphysical writings later inspired numerous Pagan, Jewish, Christian, Gnostic and Islamic metaphysicians and mystics over the centuries.

Plotinus taught that there is a supreme, totally transcendent “One”, containing no division, multiplicity, nor distinction; likewise, it is beyond all categories of being and non-being.

The One “cannot be any existing thing” and cannot be merely the sum of all such things but “is prior to all existing things”.

Perennialism has its roots in the Renaissance-era interest in Neo-Platonism and its idea of the One from which all existence emerges.

It was an influential philosophy throughout the Middle Ages and its ideas were integrated into the philosophical and theological works of many of the most important medieval thinkers.

It is a philosophical and mystical perspective that suggests a core, timeless wisdom existing across various religions and cultures, revealing universal truths about the nature of reality, humanity, and consciousness. This wisdom is believed to be present in different forms and languages across different traditions.

There is no universally agreed upon definition of the term “perennial philosophy”, and various researchers have employed the term in different ways.

For all perennialists, the term denotes a common wisdom at the heart of world knowledge, but exponents across time and place have differed on whether, or how, it can be defined.

Some perennialists emphasize a sense of participation in an ineffable truth discovered in mystical experience, though ultimately beyond the scope of complete human understanding.

Others argue that Occult Teachings share a single metaphysical truth and origin from which all esoteric and exoteric knowledge and doctrine have developed.

Demiurge or nous

According to this theory, the original Being initially emanates the nous, which is a perfect image of the One and the archetype of all existing things. It is simultaneously both being and thought, idea and ideal world.

What Plotinus understands by the nous is the highest sphere accessible to the human mind, while also being pure intellect itself.

The Demiurge (the nous) is the energy, or ergon (it does the work), which manifests and organizes the material world into something perceivable.

Later Neoplatonic philosophers added hundreds of intermediate beings such as Gods, angels, demons, and other entities as mediators between the One and humanity.

The Neoplatonist Gods are omni-perfect beings and do not display the usual behavior associated with their representations in the myths.

The One: God, The Good. Transcendent and ineffable.

The Hypercosmic Gods: those that make Essence, Life, and Soul

The Demiurge: the Creator

The Cosmic Gods: those who make Beings, Nature, and Matter.

Evil

Neoplatonists did not believe in an independent existence of evil. They compared it to darkness, which does not exist in itself but only as the absence of light.

Evil is simply the absence of good. Things are good as long as they exist and they are evil only when they are imperfect, lacking some good, which they should have.

Neoplatonists believed human perfection and happiness were attainable in this world, without awaiting an afterlife.

Perfection and happiness, seen as synonymous, could be achieved through philosophical contemplation.

The neoplatonists believed in the pre-existence and immortality of the soul.

All people return to the One, from which they emanated.

Roman world: Philo of Alexandria

Philo of Alexandria (25 BCE–50 CE) attempted to reconcile Greek Rationalism with the Torah.

Philo translated Judaism into terms of Stoic, Platonic and Neopythagorean elements, and held that God is “supra rational” and can be reached only through “ecstasy”. He also held that the oracles of God supply the material of moral and religious knowledge.

Renaissance

Agostino Steuco (1498–1548) was an Italian humanist, Old Testament scholar and antiquarian. He discoursed on the subject of wisdom and perennial philosophy and coined the term philosophia perennis.

According to him, there is “one principle of all things, of which there has always been one and the same knowledge among all peoples.”

This single knowledge (sapientia) is the key element in his philosophy, emphasizing continuity over progress. Steuco’s idea of philosophy is not one conventionally associated with the Renaissance.

Indeed, he believed that truth is lost over time and is only preserved in the prisca theologia.

He held that philosophy works in harmony with religion and should lead to knowledge of God, and that truth flows from a single source, more ancient than the Greeks.

Steuco was strongly influenced by Iamblichus’s statement that knowledge of God is innate in all, and also gave great importance to Hermes Trismegistus.

Marsilio Ficino (1433–1499) believed that Hermes Trismegistus, the supposed author of the Corpus Hermeticum, was a contemporary of Moses and the teacher of Pythagoras, and the source of both Greek and Christian thought.

He sought to integrate Hermeticism with Greek and Christian thought, discerning a prisca theologia found in all ages.

The Prisca Theologia, “venerable and ancient theology”, which embodied the truth and could be found in all ages, was a vitally important idea for Ficino.

He argued that there is an underlying unity to the world, the soul or love, which has a counterpart in the realm of ideas.

Ficino was influenced by a variety of philosophers and mystical writings and saw his thought as part of a long development in philosophical truth.

Prisca theologia is related to concept of perennial philosophy, but an essential difference is that prisca theologia is understood to have existed in pure form only in ancient times and has since undergone continuous decline and dilution but perennial philosophy asserts that the “true religion” periodically manifests itself in different times, places, and forms, potentially even in modern times.

Both concepts, however, do suppose a unique true religion and tend to agree on its basic characteristics.

Giovanni Pico della Mirandola (1463–1494), a student of Ficino, went further than his teacher by suggesting that truth could be found in many traditions, rather than just in the Bible or Aristotelian teachings.

He proposed a harmony between the thought of Plato and Aristotle and saw aspects of the Prisca Theologia in Averroes, the Quran, Kabbalah, and other sources. According to him, truth could be found in many traditions.

He is famed for the events of 1486, when, at the age of 23, he proposed to defend 900 theses on religion, natural philosophy, and magic against all comers, for which he wrote the Oration on the Dignity of Man, which has been called the “Manifesto of the Renaissance”.

In the Disputationes adversus astrologiam divinatricem (Treatise Against Predictive Astrology) he critiques predictive astrology.

It was written in 1493 but not published until after Pico’s death in 1496. The treatise argues that astrology lacks philosophical and scientific grounding and is riddled with inconsistencies.

Evidence for perennial philosophy

Cognitive archeology such as analysis of cave paintings and pre-historic art and customs suggests that a form of perennial philosophy or Shamanic metaphysics was present in many ancient cultures all around the world. Similar beliefs are still found in many present-day cultures.

Perennial philosophy postulates the existence of a parallel or concept world alongside the day-to-day world, and interactions are possible between these worlds during dreaming and ritual, or on special days or at special places.

As we proposed in previous videos, this Syncretic perspective can be linked to Occult and Esoteric Pragmatism, the practical use of mystical and hidden knowledge in daily life.

What do you think of Perennial Wisdom and its concepts? Are you a Syncretist? Do you believe in the Immortality of the Soul? What do you think of Occult and Esoteric Pragmatism? Let us know in the comment section, subscribe and share the POST!!!

Check our website for consultations, tarot readings, exclusive videos, courses, occult related items and more!!!

Video version with images here:

Perennial Wisdom – Occult Knowledge – Syncretism – Esoteric Pragmatism

Interesting sources, additional info, courses, images, credits, attributions and other points of views here:

Balancing and Healing the Chakras through Yoga https://www.udemy.com/course/balancing-and-healing-the-chakras-through-yoga/?referralCode=12C81A148616B419AA06

Mudras to Balance and Harmonize your Chakras and Energy Body https://www.udemy.com/course/mudras-to-balance-and-harmonize-your-energy-body/?referralCode=1A275C6E67E05E8C8130

Elemental Energy for Success and Well Being https://www.udemy.com/course/elemental-energy-for-success-and-well-being/?referralCode=A680413E03BEAD96E744

Book a Tarot reading here: https://www.suryaholistictarot.com/book-a-reading/

Check our soundtracks here:
https://lennyblandino.bandcamp.com/track/nivuru-synthetic-waves

Websites:

https://www.alkemystica.com

https://www.lennyblandino.com

https://www.staciebronson.com/

Links and References:

https://en.wikipedia.org/wiki/Perennial_philosophy

https://en.wikipedia.org/wiki/Prisca_theologia

https://en.wikipedia.org/wiki/Marsilio_Ficino

https://en.wikipedia.org/wiki/Giovanni_Pico_della_Mirandola

https://en.wikipedia.org/wiki/Neoplatonism

https://en.wikipedia.org/wiki/Syncretism

https://www.nodualidad.info/maestros/agostino-steuco.html

Pics:

https://en.wikipedia.org/wiki/Perennial_philosophy#/media/File:ARO_Plate_2_(Title_page_alternate).jpg

https://en.wikipedia.org/wiki/Marsilio_Ficino#/media/File:Marsilio_Ficino_-_Angel_Appearing_to_Zacharias_(detail).jpg

https://en.wikipedia.org/wiki/Marsilio_Ficino#/media/File:Corpus_Hermeticum.jpg

https://en.wikipedia.org/wiki/Marsilio_Ficino#/media/File:Ficino_-_De_triplici_vita,_1560_-_3042759_V00227_00000002.tif

https://en.wikipedia.org/wiki/Plotinus#/media/File:Plotinos.jpg

https://en.wikipedia.org/wiki/Platonism#/media/File:Head_Platon_Glyptothek_Munich_548.jpg

https://commons.wikimedia.org/wiki/File:(Venice)_Biblioteca_Nazionale_Marciana_-_Interior_-_Wisdom_by_Titien.jpg

https://commons.wikimedia.org/wiki/File:DIKW_Pyramid.svg

https://commons.wikimedia.org/wiki/File:Filippo_Gherardi_-_The_Triumph_of_Wisdom_-_WGA08669.jpg

https://en.wikipedia.org/wiki/World_religions#/media/File:Religious_syms_bw.svg

https://en.wikipedia.org/wiki/Mysticism#/media/File:Mevlana_Konya.jpg

https://en.wikipedia.org/wiki/Religious_experience#/media/File:Museum_f%C3%BCr_Indische_Kunst_Dahlem_Berlin_Mai_2006_013.jpg

https://en.wikipedia.org/wiki/Mysticism#/media/File:Hildegard_von_Bingen_Liber_Divinorum_Operum.jpg

https://en.wikipedia.org/wiki/Mysticism#/media/File:Flower_of_Life_19-circles.svg

https://en.wikipedia.org/wiki/Mysticism#/media/File:Josep_Benlliure_Gil43.jpg

https://en.wikipedia.org/wiki/Mysticism#/media/File:Abulafia.png

https://en.wikipedia.org/wiki/Syncretism#/media/File:Pluto_Serapis_and_Persephone_Isis_Heraklion_museum.jpg

https://en.wikipedia.org/wiki/Syncretism#/media/File:Jesuits_at_Akbar’s_court.jpg

https://en.wikipedia.org/wiki/Hellenistic_period#/media/File:Ring_with_engraved_portrait_of_Ptolemy_VI_Philometor_(3rd%E2%80%932nd_century_BCE)_-_20110309.jpg

https://en.wikipedia.org/wiki/Hellenistic_period#/media/File:Jean-Fran%C3%A7ois-Pierre_Peyron_001.jpg

https://en.wikipedia.org/wiki/Hellenistic_period#/media/File:Vani_Archaeological_Site_and_Museum,_Colchis,_Georgia.jpg

https://en.wikipedia.org/wiki/Hellenistic_period#/media/File:Gandhara_Buddha_(tnm).jpeg

https://en.wikipedia.org/wiki/Plato#/media/File:Plato_Silanion_Musei_Capitolini_MC1377.jpg

https://en.wikipedia.org/wiki/Philo#/media/File:PhiloThevet.jpg

https://en.wikipedia.org/wiki/Giovanni_Pico_della_Mirandola#/media/File:Pico1.jpg

https://en.wikipedia.org/wiki/Shamanism#/media/File:Witsen’s_Shaman.JPG

https://pixabay.com/illustrations/background-astrology-beige-calendar-1874722

https://pixabay.com/photos/books-shelves-door-entrance-1655783

https://pixabay.com/photos/saint-priest-faith-holy-man-old-2356564

https://pixabay.com/photos/helianthus-flower-yellow-flower-8408797

https://pixabay.com/photos/old-man-beard-portrait-face-hand-5564731

https://pixabay.com/photos/read-religion-man-sit-faithful-1795153

https://pixabay.com/photos/woman-anne-married-mother-girl-7672264

https://pixabay.com/photos/tara-female-peaceful-manifestation-163076

https://pixabay.com/photos/statue-read-sun-red-wisdom-3798990

https://pixabay.com/photos/egypt-sphinx-pyramid-cairo-giza-2133951

https://pixabay.com/illustrations/angel-devil-demon-monster-horror-8152917

https://pixabay.com/illustrations/sunset-boy-open-arms-gesture-110305

Posted on 08/27/202408/27/2024 by ALKEMYSTICA — Leave a comment

The Megalithic Fortress of Arwad – Syria

Arwad, an island city situated off the coast of Syria in the Mediterranean Sea, is renowned for its ancient megalithic fortress. A strategic stronghold which has withstood the ravages of time, it offers a fascinating glimpse into the architecture, cultural practices, and historical significance of ancient civilizations in the region.

Historical Background

Also known as Arvad in ancient texts, it was then named Árados in Greek, which was Latinized as Aradus. In Arabic, it became Arwad . It’s also known as Ruad Island.

It is one of the most significant archaeological sites in Syria and its origins date back to the Bronze Age, with the island being continuously inhabited since at least the 3rd millennium BCE. The fortress itself was constructed during the height of Arwad’s prominence, around the 1st millennium BCE, reflecting its strategic importance in ancient maritime trade and defense.

The island was settled in the 2nd millennium BC by the Phoenicians. Under their control, it became an independent kingdom probably called Jazirat (meaning “island”) or Aynook. The city has been cited as one of the first known examples of a republic in the world, in which the people, rather than a monarch, are described as sovereign.

It was a major city-state, and the Phoenicians, known for their seafaring prowess and commercial enterprises, established Arwad as a crucial port city. The island’s location, just off the Syrian coast, allowed it to control important maritime routes and engage in trade with various Mediterranean civilizations, including Egypt, Greece, and Rome.

The fortress was built during a period of heightened geopolitical tensions and conflicts. The city-state faced threats from neighboring powers, including the Assyrians, Babylonians, and later the Macedonians and Romans. The fortress’s construction was thus a response to these external pressures and a testament to Arwad’s strategic military planning.

“The King of Arwad dwelt in the wide sea and fixed his dwelling like a fish in immeasurable waters.” –Ashurbanipal, King of Assyria-

Arwad apparently received the favor of the Seleucid Kings of Syria, and enjoyed the right of asylum for political refugees. Also, in some documents in connection with other cities and rulers of the near East, it is mentioned to show favor to the Jews.

This was after Rome had begun to interfere in the affairs of Judea and Syria, and indicates that Arwad was still of considerable importance at the time.

It formed an excellent base for the Phoenician commercial operations, into both the hinterland as far as the Euphrates, and also to Egypt. It was not until Roman times that the island declined, losing its commercial power to Antaradus (Ṭarṭus).

Tartus or Tartous with over 160,000 inhabitants is today the second most important town on the Syrian coast after Latakia. It is situated on the Mediterranean Sea, opposite Arwad Island.

Tartus was founded in antiquity as Antaradus (Anti-Aradus or the town facing Aradus), as a Phoenician colony of Arwad/Aradus. It was rebuilt in 346 AD by Emperor Constantine the I and flourished during Roman and Byzantine times. It became a major Christian stronghold and it is claimed to have the first chapel dedicated to the Virgin Mary.

In the 12^th and 13^th century AD, Crusaders occupied Tartus, then known as Tortosa, converting it into a fortress-town, and successfully defending it against attacks. It finally fell to the Arabs, who razed the walls, in 1302.

In November 1300, Jacques de Molay, last Grand Master of the Knights Templar, and Amaury de Lusignan, Lord of Tyre, attempted to occupy the former Templar stronghold of Tortosa.

A force of 600 men, of which the Templars supplied about 150, failed to establish itself in the town, although they were able to leave a garrison of 120 men on the Island of Ruad (Arwad), just off the coast.

Nearly forty of these men were still in prison in Cairo, Egypt, years later, where according to a former Genoese fellow prisoner, they died of starvation, having refused an offer of many riches and goods in return for apostatizing.

Tortosa was the last stand the Templars had on the mainland of Syria towards Arwad, which they kept for another decade.

From the beginning of the Ottoman conquest, the town declined in importance until its port was rejuvenated in the 20th century.

Today, there is a Templar castle and an Arab castle, both dating from the 13th century, still to be seen on Arwad, which is now an entirely Arab island dependent for its livelihood on the fishing industry. Arwad can be reached by boat from Tartus.

Architectural Features

The megalithic fortress stands out due to its impressive and sophisticated architectural features. The term “megalithic” refers to the use of large stone blocks in construction, which is evident in its massive walls and defensive structures.

These walls, which are up to 12 meters (40 feet) high and 5 meters (16 feet) wide, were designed to withstand both sieges and assaults. They provided strength, but also durability, allowing the fortress to endure over millennia.

The walls were built using large, finely cut stone blocks, many of which are polygonal in shape. This construction method was highly advanced for its time and reflects the skill and sophistication of the builders. They were equipped with towers and bastions at strategic points. These towers provided elevated vantage points for defenders and allowed for effective surveillance and defense of the fortress.

The bastions were designed to enfilade enemy troops, creating a crossfire that was highly effective in repelling attacks.

The fortress had multiple gates, each fortified and protected by complex gatehouses. The main gate was particularly elaborate, featuring a series of defensive barriers and traps designed to slow down and confuse attackers. This gate was flanked by two massive towers, each with arrow slits and defensive platforms.

Within the walls, the internal layout was organized for both residential and military purposes. The fortress contained living quarters for the garrison, administrative buildings, and storage facilities.

The design of the internal spaces reflected a high degree of organization and functionality, ensuring that the fortress could support a prolonged siege, if necessary.

Strategic Importance

The strategic location of Arwad’s fortress was central to its historical significance. The island’s position in the Mediterranean Sea provided it with several key advantages.

Phoenician Influence

The island was a center of Phoenician culture, known for its shipbuilding and trade networks. Some of the inscriptions and artifacts found on the island provide insight into the Phoenician language and religious practices.

Maritime Control

Arwad’s location allowed it to control important maritime routes. The fortress overlooked the sea lanes used by merchant ships traveling between the eastern coasts and the wider Mediterranean region. By controlling these routes, Arwad could exert influence over trade and commerce, and secure its position as a major port city.

Defense Against Invasion

The fortress was strategically designed to defend against maritime and land-based invasions. Its elevated position on the island made it difficult for invaders to approach and launch a successful attack. The combination of thick walls, defensive towers, and the surrounding sea, created a formidable barrier that protected the city from numerous sieges and assaults.

Economic and Political Power

Arwad’s control over maritime trade routes contributed to its economic prosperity. The fortress not only defended the city but also symbolized its political and economic power. The presence of such a strong defensive structure indicated the city’s wealth and its ability to project power regionally and beyond.

Ancient Harbor

Arwad’s strategic position made it an important maritime hub in antiquity. The island has remnants of an ancient harbor system, which underscores its significance as a port city and its role in trade and military operations across the Mediterranean.

Historical Significance

Arwad played a significant role during various historical periods, including the Persian and Roman eras. It was often a point of contention and a strategic asset due to its location and fortifications.

Cultural Continuity

The island has been continuously inhabited for thousands of years, and it has retained much of its ancient character. Even in modern times, the local population still engages in traditional practices that reflect the island’s long history.

Maritime Heritage

Arwad has a rich maritime history, with evidence of ancient shipbuilding techniques and naval activities. The presence of ancient shipyards and related infrastructure highlights its role in maritime trade and warfare.

These aspects of Arwad add depth to our understanding of its historical and cultural significance, making it a truly remarkable site with a rich heritage that extends beyond the well-known aspects of its megalithic fortifications.

The fortress holds significant historical value. It is a testament to the advanced engineering and architectural skills of ancient civilizations and reflects the broader cultural and political context of the time. Its design influenced subsequent fortifications in the region and contributed to the development of military architecture in the ancient Mediterranean world.

Excavations and studies of the fortress have provided important information about ancient construction techniques, defensive strategies, and the daily life of the inhabitants.

The insights gained from studying Arwad’s fortress contribute to our understanding of ancient civilizations, their military strategies, and their cultural practices.

As research and excavation continue, the fortress of Arwad will undoubtedly yield further revelations about its past and its impact on the ancient Mediterranean world.

What do you think about The Megalithic Fortress of Arwad and other Megalithic structures in the world? Let us know in the comment section below and share the post!!!

Video version here:

The Megalithic Fortress of Arwad – Syria

Interesting sources, additional info, images, credits, attributions and other points of views here:

https://en.wikipedia.org/wiki/Arwad

https://www.aramcoworld.com/Articles/January-2016/Arwad-Fortress-at-Sea

https://homsonline.com/EN/Citeis/Tartus.htm

https://en.wikipedia.org/wiki/Fall_of_Ruad

https://www.megalithicbuilders.com/asia/syria/arwad-arwad-wall

SOURCES:

Malcolm Barber, Trial of the Templars
Martin Bernal, Black Athena Writes Back (Durham: Duke University Press, 2001), 359.
Lawrence I Conrad, ‘The Conquest of Arwād: A Source-critical study in the historiography of the early medieval Near East’, in The Byzantine and early Islamic Near East: Papers of the First Workshop on Late Antiquity and Early Islam, edited by Averil Cameron and Lawrence I Conrad, Studies in late antiquity and early Islam, 1, vol. 1, Problems in the literary source material (Princeton: Darwin Press, 1992), 317–401.
Alain Demurger, The Last Templar
Hazlitt, The Classical Gazetteer, p.53.
Lebling, Robert W. 2016. “Arwad, Fortress at Sea”. Aramco World. January February 2016. Volume 67, no. 1. Pages 34–41.
Newman, Sharan (2006). Real History Behind the Templars. Berkley Publishing Group. ISBN 978-0-425-21533-3.
Jean Richard, Les Croisades
Sylvia Schein, “Gesta Dei per Mongolos”
Dave Eggers, Zeitoun
Krahmalkov, Charles R (2000). Phoenician-Punic dictionary. Peeters Publishers.