Eight years after the last Chasing Hermes episode, Sean and Jason get together to talk about what the podcast meant to them and some of their favorite moments. Sean and Jason conclude with plans for their next collaboration, and the name of the new podcast is announced exclusively for Chasing Hermes fans.

19 - Chasing Hermes - A Retrospective 

John Dee

Edward Kelley

In his day, John Dee was famous for his contributions to science and for his role as adviser to Queen Elizabeth. Dee assembled the largest library England had ever seen and his mansion at Mortlake outside London was a popular place to visit for foreign emissaries and prominent thinkers.    But Dee harbored a longing for more knowledge than science could offer. He wanted to know about the world and what lies beyond it. Dissatisfied with the limitations of contemporary wisdom, he turned to the spirit world for guidance. What he found was going to influence the Western Mystery tradition forever.    In 1581 Dee contacts the angels for the first time. He soon has to accept that he is not a talented medium. Enter Edward Kelley, a much younger man of low social background and a nasty habit of necromancy. Kelley is excellent with the crystal ball and the two start a collaboration that will take them through countless angelic worlds. Parallel to their spiritual vision quests, Dee and Kelley sojourned through the European courts entertaining kings and emperors with their seances and alchemical experiments.    Join us in this episode of Chasing Hermes and discover the two men behind the legendary Enochian angelic language

In his day, John Dee was famous for his contributions to science and for his role as adviser to Queen Elizabeth. Dee assembled the largest library England had ever seen and his mansion at Mortlake outside London was a popular place to visit for foreign emissaries and prominent thinkers. But Dee harbored a longing for more knowledge than science could offer. He wanted to know about the world and what lies beyond it. Dissatisfied with the limitations of contemporary wisdom, he turned to the spirit world for guidance. What he found was going to influence the Western Mystery tradition forever. In 1581 Dee contacts the angels for the first time. He soon has to accept that he is not a talented medium. Enter Edward Kelley, a much younger man of low social background and a nasty habit of necromancy. Kelley is excellent with the crystal ball and the two start a collaboration that will take them through countless angelic worlds. Parallel to their spiritual vision quests, Dee and Kelley sojourned through the European courts entertaining kings and emperors with their seances and alchemical experiments. Join us in this episode of Chasing Hermes and discover the two men behind the legendary Enochian angelic language

18 - The Enochian Angels of John Dee and Edward Kelley

It is hard to imagine that almost a thousand years went by during which virtually nobody in the West knew anything about the majority of Greek philosophy. In retrospect, this period has rightly been dubbed the Dark Ages. But all that was about to change when the East and the West met in Florence, Italy in an attempt to heal the rift between the Orthodox and the Catholic churches.    Florence at the dawn of the Renaissance was, much like Alexandria a thousand years earlier, a melting pot of cultures and religions. And once again this kind of multicultural environment was exactly what was necessary for the Hermetica to resurface in Western Europe. The Hermetic writings proved an invaluable treasure to the thinkers of the late 15th and early 16th century, providing them with the terminology and the symbols to clothe their inquisitive thoughts about Man, God and the Universe.    Two men in particular stand out as having had particular importance in this process; Marcilio Ficino and Giovanni Pico della Mirandola. Ficino was the intellectual central figure of the newly formed Academy, Pico his student. Both made significant contributions to the development of Western thought; Ficino with his brilliant orations and countless translations of lost works, Pico with his unwavering faith in the human pursuit of knowledge. Both were magi; Ficino invoked the seven Hermetic spheres and clothed their essence in music, Pico sought to prove the divinity of Christ through the Kabbala.

It is hard to imagine that almost a thousand years went by during which virtually nobody in the West knew anything about the majority of Greek philosophy. In retrospect, this period has rightly been dubbed the Dark Ages. But all that was about to change when the East and the West met in Florence, Italy in an attempt to heal the rift between the Orthodox and the Catholic churches. Florence at the dawn of the Renaissance was, much like Alexandria a thousand years earlier, a melting pot of cultures and religions. And once again this kind of multicultural environment was exactly what was necessary for the Hermetica to resurface in Western Europe. The Hermetic writings proved an invaluable treasure to the thinkers of the late 15th and early 16th century, providing them with the terminology and the symbols to clothe their inquisitive thoughts about Man, God and the Universe. Two men in particular stand out as having had particular importance in this process; Marcilio Ficino and Giovanni Pico della Mirandola. Ficino was the intellectual central figure of the newly formed Academy, Pico his student. Both made significant contributions to the development of Western thought; Ficino with his brilliant orations and countless translations of lost works, Pico with his unwavering faith in the human pursuit of knowledge. Both were magi; Ficino invoked the seven Hermetic spheres and clothed their essence in music, Pico sought to prove the divinity of Christ through the Kabbala.

17 - Renaissance Hermeticism

As pagan traditions started to dwindle in the face of the rising popularity of Christianity in the third and fourth century C.E., a new interpretation of ancient philosophy was born. Drawing from the cosmology of the Thimaeus, this tradition attempted to revive the writings of Plato for a new time. This was a world view which gave place not only to the gods of the classic Greek mythology but also to an interpretation of the transcendent monotheistic deity. This school of philosophy later became known as Neoplatonism.    With its roots in 2nd century Alexandria, Neoplatonism shares much of its cultural heritage with hermetism. Yet Neoplatonism's most famous proponent was not an Alexandrian, but instead came from Syria. His name was Iamblichus. Orating within a tradition that oftentimes had little interest in magical pursuits, Iamblchus became an important apologetic of esoteric practices. The writings of Iamblichus include a new definition of sacred magic dubbed Theurgy, or divine-working, which ought to sound familiar even to many new age practitioners today.     Neoplatonism came to an abrupt end in 529 A.D. when Emperor Justinian forced the Neoplatonist schools in Alexandria and Athens to close their doors. However, neoplatonist philosophy survived outside the Christian world, being openly adopted in the Islamic world and having a profound influence on the medieval Kabbalists. Together with the Hermetism, Neoplatonist philosophy was revived in Western Europe at the early days of the Renaissance and was again studied and adopted by the intellectuals of a new time.

As pagan traditions started to dwindle in the face of the rising popularity of Christianity in the third and fourth century C.E., a new interpretation of ancient philosophy was born. Drawing from the cosmology of the Thimaeus, this tradition attempted to revive the writings of Plato for a new time. This was a world view which gave place not only to the gods of the classic Greek mythology but also to an interpretation of the transcendent monotheistic deity. This school of philosophy later became known as Neoplatonism. With its roots in 2nd century Alexandria, Neoplatonism shares much of its cultural heritage with hermetism. Yet Neoplatonism's most famous proponent was not an Alexandrian, but instead came from Syria. His name was Iamblichus. Orating within a tradition that oftentimes had little interest in magical pursuits, Iamblchus became an important apologetic of esoteric practices. The writings of Iamblichus include a new definition of sacred magic dubbed Theurgy, or divine-working, which ought to sound familiar even to many new age practitioners today. Neoplatonism came to an abrupt end in 529 A.D. when Emperor Justinian forced the Neoplatonist schools in Alexandria and Athens to close their doors. However, neoplatonist philosophy survived outside the Christian world, being openly adopted in the Islamic world and having a profound influence on the medieval Kabbalists. Together with the Hermetism, Neoplatonist philosophy was revived in Western Europe at the early days of the Renaissance and was again studied and adopted by the intellectuals of a new time.

16 - Neoplatonism and the Theurgy of Iambllichus

What is more righteous - to accept your fate, or to choose your own destiny? The clash between sorcery and mainstream religion can be followed through the ages back to Ancient Greece. An upright member of Greek society should not meddle with magical forces, or else they might dishonor the gods and bring misfortune upon all of society. Furthermore, sorcerers were unruly, unpredictable and unstable.    In this episode of Chasing Hermes we talk about what status the magical arts had in Ancient Egypt and what parallels we can draw with modern society.

What is more righteous - to accept your fate, or to choose your own destiny? The clash between sorcery and mainstream religion can be followed through the ages back to Ancient Greece. An upright member of Greek society should not meddle with magical forces, or else they might dishonor the gods and bring misfortune upon all of society. Furthermore, sorcerers were unruly, unpredictable and unstable. In this episode of Chasing Hermes we talk about what status the magical arts had in Ancient Egypt and what parallels we can draw with modern society.

15 - Magic in Ancient Greece

The life of a magician in Ancient Egypt was tough. He had to get up early in the morning, wash, shave every hair from his body, pick up his magician's toolbox and go to work. Both the poor and the wealthy required his services: staving off evil warlocks, prescribing remedies to common illnesses, carving amulets and talismans, and providing enough mojo to the dearly departed to last them an eternity in the afterlife.    More than pyramids and mummies, Ancient Egypt was an intricately structured society where magicians had a prominent position. The magicians were called  "scribes of the house of life" and had to undergo long training before they could practice their art. Often serving part-time as priests at a temple, these highly educated men were approachable intermediaries between the physical world and the supernatural.     In this episode, we explore some of the documented tricks of the Ancient Egyptian magician's trade and find some interesting parallels with today's western occultism. We also challenge some common perceptions about what the Egyptian amulets and talismans were used for.

The life of a magician in Ancient Egypt was tough. He had to get up early in the morning, wash, shave every hair from his body, pick up his magician's toolbox and go to work. Both the poor and the wealthy required his services: staving off evil warlocks, prescribing remedies to common illnesses, carving amulets and talismans, and providing enough mojo to the dearly departed to last them an eternity in the afterlife. More than pyramids and mummies, Ancient Egypt was an intricately structured society where magicians had a prominent position. The magicians were called "scribes of the house of life" and had to undergo long training before they could practice their art. Often serving part-time as priests at a temple, these highly educated men were approachable intermediaries between the physical world and the supernatural. In this episode, we explore some of the documented tricks of the Ancient Egyptian magician's trade and find some interesting parallels with today's western occultism. We also challenge some common perceptions about what the Egyptian amulets and talismans were used for.

14 - Magic in Ancient Egypt

Sometimes our quest for light takes us to some pretty dark and austere places. The Guardian on the Threshold, sometimes called the dweller, the watcher, or the lurker on the threshold, is the personification of your fears that appears as a gestalt, often during times of spiritual trials.     It was Lord Edward Bulwer Lytton who first put the dweller on the threshold into the literary world. Later authors such as Rudolf Steiner and C.G. Jung borrowed from Lytton's imagery to illustrate the concept of the shadow self, those undesired aspects of our past that we don't wish to acknowledge.    The Guardian stands as the accuser of our faults. Ultimately, he represents an acute and painfully uncomfortable reminder of our own mortality. Perhaps his true motives are to test our endurance and prepare us for the difficult road ahead. How strong is your determination? Can you endure the night while you wait for the dawn?    "Thou hast entered the immeasurable region. I am the Dweller of the Threshold. What wouldst thou with me? Silent? Dost thou fear me? Am I not thy beloved? Is it not for me that thou hast rendered up the delights of thy race? Wouldst thou be wise? Mine is the wisdom of the countless ages. Kiss me, my mortal lover."    - The Dweller speaks in Lytton's Zanoni    "One of the functions of the Inner Self is to prevent us from accessing higher levels if we do not possess the strength to endure them... This function of the Inner Self is sometimes called the 'Guardian on the Threshold'."     - Jean Dubuis from Philosophers of Nature.

Sometimes our quest for light takes us to some pretty dark and austere places. The Guardian on the Threshold, sometimes called the dweller, the watcher, or the lurker on the threshold, is the personification of your fears that appears as a gestalt, often during times of spiritual trials. It was Lord Edward Bulwer Lytton who first put the dweller on the threshold into the literary world. Later authors such as Rudolf Steiner and C.G. Jung borrowed from Lytton's imagery to illustrate the concept of the shadow self, those undesired aspects of our past that we don't wish to acknowledge. The Guardian stands as the accuser of our faults. Ultimately, he represents an acute and painfully uncomfortable reminder of our own mortality. Perhaps his true motives are to test our endurance and prepare us for the difficult road ahead. How strong is your determination? Can you endure the night while you wait for the dawn? "Thou hast entered the immeasurable region. I am the Dweller of the Threshold. What wouldst thou with me? Silent? Dost thou fear me? Am I not thy beloved? Is it not for me that thou hast rendered up the delights of thy race? Wouldst thou be wise? Mine is the wisdom of the countless ages. Kiss me, my mortal lover." - The Dweller speaks in Lytton's Zanoni "One of the functions of the Inner Self is to prevent us from accessing higher levels if we do not possess the strength to endure them... This function of the Inner Self is sometimes called the 'Guardian on the Threshold'." - Jean Dubuis from Philosophers of Nature.

13 - Guardian on the Threshold

What is sleep paralysis and how does it work? Can you create your own characters and interact with them in your dreams? Close your eyes and prepare to slide deeper into the world of lucid dreaming and astral projection! In this episode we answer some of the listener feedback that we received on episode 06 and our take on the astral projection phenomenon. Thank you everyone who wrote in with your comments and questions - keep 'em coming.

12 - Astral Projection, Part 2 - Listener Feedback

How can God allow evil to exist in the world? This question has riddled the minds of the philosophers for millennia. Leibniz coined this dilemma the theodicy problem: if God is omnipotent and benevolent, why does he not eradicate evil and suffering?    In this episode, we take a look at the Hermetic writings for clues to their understanding of the nature of evil and the sources of human suffering.     Welcome back to a new season of Chasing Hermes.    Hermetism was a dualist movement, one which believed not only in the duality of the world (a world of matter and a world of spirit), but also a duality of the divine. It was assumed that the universe was created and maintained by a creation god, but that above him there reigned a supreme god who did not interfere with creation directly. It was possible to perceive the god of creation through the senses, but the supreme god was unknowable except by reason (nous) and knowledge (gnosis). This supreme god is unnamable, or perhaps the bearer of all names at once, and is the author and source of all good in the world.    The Asclepius blatantly refuses to answer the question why humans suffer under god’s righteous rule, and focuses on the role of human conscience. It was god’s design to give man the faculty to avoid the evil which is an intrinsic part of the fabric of nature. God’s gift of Nous raises us above episteme (learning) and puts us on the path to gnosis, knowledge of god.           "Thus, Asclepius and Hammon, I have not said what the many say: ‘Was god not able to put an end to evil and banish it from nature?’ One need not respond to them at all, but for your sake I shall pursue this question as well since I have opened it, and I will give you an answer. Now these people say that god should have freed the world of every kind of evil, yet evil is so much in the world that it seems almost to be an organ of the world. Acting as reasonably as possible, the supreme god took care to provide against evil when he deigned to endow human minds with consciousness, learning and understanding, for it is these gifts alone, by which we surpass other living things, that enable us to avoid the tricks, snares and vices of evil. He that avoids them on sight,before they entangle him, that person has been fortified by divine understanding and foresight, for the foundation of learning resides in the highest good."             Asclepius 16

How can God allow evil to exist in the world? This question has riddled the minds of the philosophers for millennia. Leibniz coined this dilemma the theodicy problem: if God is omnipotent and benevolent, why does he not eradicate evil and suffering? In this episode, we take a look at the Hermetic writings for clues to their understanding of the nature of evil and the sources of human suffering. Welcome back to a new season of Chasing Hermes. Hermetism was a dualist movement, one which believed not only in the duality of the world (a world of matter and a world of spirit), but also a duality of the divine. It was assumed that the universe was created and maintained by a creation god, but that above him there reigned a supreme god who did not interfere with creation directly. It was possible to perceive the god of creation through the senses, but the supreme god was unknowable except by reason (nous) and knowledge (gnosis). This supreme god is unnamable, or perhaps the bearer of all names at once, and is the author and source of all good in the world. The Asclepius blatantly refuses to answer the question why humans suffer under god’s righteous rule, and focuses on the role of human conscience. It was god’s design to give man the faculty to avoid the evil which is an intrinsic part of the fabric of nature. God’s gift of Nous raises us above episteme (learning) and puts us on the path to gnosis, knowledge of god. "Thus, Asclepius and Hammon, I have not said what the many say: ‘Was god not able to put an end to evil and banish it from nature?’ One need not respond to them at all, but for your sake I shall pursue this question as well since I have opened it, and I will give you an answer. Now these people say that god should have freed the world of every kind of evil, yet evil is so much in the world that it seems almost to be an organ of the world. Acting as reasonably as possible, the supreme god took care to provide against evil when he deigned to endow human minds with consciousness, learning and understanding, for it is these gifts alone, by which we surpass other living things, that enable us to avoid the tricks, snares and vices of evil. He that avoids them on sight,before they entangle him, that person has been fortified by divine understanding and foresight, for the foundation of learning resides in the highest good." Asclepius 16

11 - Good and Evil

Our sojourn into the world of practical alchemy continues with a plunge into the last four of the seven alchemical principles - Conjunction, Fermentation, Distillation and Coagulation. These four stages represent the coagula process which must follow after the completion of the first three solve stages that we discussed in episode nine.     Conjunction is the recombination of the parts that were taken apart in the separation process.    Fermentation is the controlled decay of the substance in order to allow new life to arise.    Distillation extracts the alcohol created in the fermentation stage.    Coagulation finally joins the mercury, sulfur and salt     Due to the rather advanced nature of these discussions we recommend that you listen to part one before continuing with part two.

Our sojourn into the world of practical alchemy continues with a plunge into the last four of the seven alchemical principles - Conjunction, Fermentation, Distillation and Coagulation. These four stages represent the coagula process which must follow after the completion of the first three solve stages that we discussed in episode nine. Conjunction is the recombination of the parts that were taken apart in the separation process. Fermentation is the controlled decay of the substance in order to allow new life to arise. Distillation extracts the alcohol created in the fermentation stage. Coagulation finally joins the mercury, sulfur and salt Due to the rather advanced nature of these discussions we recommend that you listen to part one before continuing with part two.

10 - Seven Alchemical Principles, Part 2

Explore the Hermetic sciences, including philosophy, metaphysics, spiritual alchemy, initiation, the occult, the Golden Dawn and the exciting world of magic. Recorded between 2009 and 2010, Chasing Hermes was aimed at the casual listener with a keen interest in the world beyond the physical senses. Rejoin your hosts Sean and Jason across wide-stretched vistas of ideas on their pursuit for the elusive quintessence.

Alchemy is concerned with extracting and refining the purest essence of a physical substance. Modern alchemists view the physical changes that the substance undergoes as powerful analogies to spiritual and psychological changes within the human psyche. For example, breaking down the solid structure of an herb, as in the process of calcination, exemplifies to the alchemist the tearing down of old beliefs, thoughts and emotions in the alchemist. The mind of the alchemist affects his alchemy, and vice versa.     We are back with a fresh new show straight out of our kitchen laboratory! In this episode, we get our hands dirty with some practical experiments while we discuss the first three of the seven classical alchemical principles: Calcination, Dissolution and Separation.     Calcination breaks down the solid structure of the matter by heat and mechanical force.     Dissolution is the wet work in which the calcinated salts are dissolved in a menstrum.     Separation divides the fine and coarse particles of the matter in a process of filtration.     This is part one of a double episode. Come back soon as we dish out a second serving of that secret sauce that we call Chasing Hermes.

Alchemy is concerned with extracting and refining the purest essence of a physical substance. Modern alchemists view the physical changes that the substance undergoes as powerful analogies to spiritual and psychological changes within the human psyche. For example, breaking down the solid structure of an herb, as in the process of calcination, exemplifies to the alchemist the tearing down of old beliefs, thoughts and emotions in the alchemist. The mind of the alchemist affects his alchemy, and vice versa. We are back with a fresh new show straight out of our kitchen laboratory! In this episode, we get our hands dirty with some practical experiments while we discuss the first three of the seven classical alchemical principles: Calcination, Dissolution and Separation. Calcination breaks down the solid structure of the matter by heat and mechanical force. Dissolution is the wet work in which the calcinated salts are dissolved in a menstrum. Separation divides the fine and coarse particles of the matter in a process of filtration. This is part one of a double episode. Come back soon as we dish out a second serving of that secret sauce that we call Chasing Hermes.

9 - Seven Alchemical Principles, Part 1

From Mount Olympus to the Pyramids, people of all ages have felt the urge to return to the center of the world, the Axis Mundi. Traditions in virtually all cultures speak of a nave, a central axis, a mystical place where the four directions in space meet in a unified point. Here, heaven and earth meet, enabling the mystic to travel into the heavenly spheres. In this sacred space, the Divine resides with mankind and we are permitted to return to innocence, into a paradisical state.

8 - Axis Mundi or The Center of the World

"Truly, without deceit, certain and most veritable." For over 2.000 years, the Emerald Tablet has been the back bone of hermeticism and has inspired countless of derivative works. It captured the imagination of such brilliant minds as Roger Bacon, Isaac Newton, and Carl Gustav Jung, the father of analytical psychology . Today, the Tablet's influence can clearly be seen in popular books such as The Secret and The Law of Attraction.     In this episode, we go beyond "as above, so below" to discuss what else the Emerald Tablet has to tell us about God, the universe, and pretty much everything in between.

"Truly, without deceit, certain and most veritable." For over 2.000 years, the Emerald Tablet has been the back bone of hermeticism and has inspired countless of derivative works. It captured the imagination of such brilliant minds as Roger Bacon, Isaac Newton, and Carl Gustav Jung, the father of analytical psychology . Today, the Tablet's influence can clearly be seen in popular books such as The Secret and The Law of Attraction. In this episode, we go beyond "as above, so below" to discuss what else the Emerald Tablet has to tell us about God, the universe, and pretty much everything in between.

7 - The Emerald Tablet of Hermes

Whether entranced saints or dreaming sages, mystic literature is riddled with references to lucid dreaming, out-of-body experiences and nightly apparitions. Rising through the planes of existence, the skilled mystic leaves the material plane and aspires towards the source of all things to seek council from the universal mind.     In this episode of Chasing Hermes, we take a look at some noted dream mystics throughout history and give some tips on how to learn to astral project yourself.

Whether entranced saints or dreaming sages, mystic literature is riddled with references to lucid dreaming, out-of-body experiences and nightly apparitions. Rising through the planes of existence, the skilled mystic leaves the material plane and aspires towards the source of all things to seek council from the universal mind. In this episode of Chasing Hermes, we take a look at some noted dream mystics throughout history and give some tips on how to learn to astral project yourself.

6 - Astral Projection

Springing from the Alexandrian mix of Greek, Roman, Jewish, Christian and Gnostic traditions, the Corpus Hermeticum tells us about the great philosophical frameworks in which the early Hermetic philosophers were operating.     After having been lost for almost a millennium, the Corpus Hermeticum caused a great stir when it was rediscovered in 1460 and became widespread with the introduction of Gutenberg's printing press. Once believed to be older than the writings of both Plato and Socrates, the Corpus Hermeticum influenced many of the Renaissance thinkers and have forever shaped the western mystery tradition.

Springing from the Alexandrian mix of Greek, Roman, Jewish, Christian and Gnostic traditions, the Corpus Hermeticum tells us about the great philosophical frameworks in which the early Hermetic philosophers were operating. After having been lost for almost a millennium, the Corpus Hermeticum caused a great stir when it was rediscovered in 1460 and became widespread with the introduction of Gutenberg's printing press. Once believed to be older than the writings of both Plato and Socrates, the Corpus Hermeticum influenced many of the Renaissance thinkers and have forever shaped the western mystery tradition.

5 - Corpus Hermeticum

Can bad events in your life be attributed to someone elses ill-willed thoughts about you? Some people seem convinced this happens to them all the time. On what grounds may we accept or reject such a world view?    In this episode, you will find out how you might be able to tell whether you are under psychic or magical attack - and what you can do about it.

Can bad events in your life be attributed to someone elses ill-willed thoughts about you? Some people seem convinced this happens to them all the time. On what grounds may we accept or reject such a world view? In this episode, you will find out how you might be able to tell whether you are under psychic or magical attack - and what you can do about it.

4 - Psychic Attack

The four classical elements - earth, air, water and fire - dates back to the sixth century B.C.E. It was believed that all of nature consisted of these four basic building blocks, each of which displaying the properties hot or cold, dry or wet. Today, we know much more about the inner workings of matter, but these four elements continue to play an important role as they have forever influenced classical philosophy, psychology, astrology, alchemy and magic.

3 - The Four Elements

Did you ever consider this fact: Everything you have ever experienced about the world has been signals sent to your brain from your senses.     The ancient Greeks thought of the human experience as one of being on the inside, looking out. Man is his own little kingdom inside a larger kingdom; a microcosm inside the macrocosm. The Emerald Tablet of Hermes states that the things that are within are a reflection of the things that are without. Can the outside world influence the world within - and vice versa?

Did you ever consider this fact: Everything you have ever experienced about the world has been signals sent to your brain from your senses. The ancient Greeks thought of the human experience as one of being on the inside, looking out. Man is his own little kingdom inside a larger kingdom; a microcosm inside the macrocosm. The Emerald Tablet of Hermes states that the things that are within are a reflection of the things that are without. Can the outside world influence the world within - and vice versa?

2 - Microcosm and Macrocosm

In this very first episode of the podcast, we introduce ourselves and our intentions with the show. We also touch on the significance of the show's title and introduce some of the concepts we are going to discuss in later episodes.

1 - Introductory Episode

Many students of the esoteric focus too heavily on personal experience or historical research. Shawn and Jason balance these two amazingly and every episode has the perfect amount of information to pique my interest without becoming overwhelming

Informative and balanced!

Chasing Hermes

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