The Emerald Tablets of Thoth the Athlantean. Translation by Doreal. A literal translation and interpretation of one of the most ancient and secret of the great. The Emerald Tablet is an ancient artifact that reveals a profound spiritual technology, The source of alchemy and the Hermetic sciences, the tablet's universal. these were some of the pyramid priests who carried with them the Emerald Tablets as a talisman by which The Emerald Tablets of Thoth.
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The Divine Pymander and the Emerald Tablets of Thoth Hermes Trismegistus Including the Glory of the World, the Table of Paradise. the Science of the. The Emerald Tablet of Hermes: The Wisdom and Responsibility of the Rosicrucians Zoran Petrowanowitsch Herrgasse 2b D – Soelden Abstract The. Free PDF, epub, site ebook. The Emerald Tablet, also known as Smaragdine Table, Tabula Smaragdina, or The Secret of Hermes, is a text purporting to.
The seven stars on its body indicate that together with the qualities of the seven planets in the flow of time, it goes the way of the sun by devouring it in the emblem. The Seven-Pointed Star: The shield of the double eagle and that of the green lion surround the lowest shield of the seven-pointed star in the emblem.
Wisdom and the self-powers that slumber seed-like in this sphere, now turn to the seven-count of time when individuality recognizes wisdom not as an end in itself but as a prerequisite. Out of this understanding, Rosicrucians attached a special meaning to the symbol of the seven-pointed star.
Through figure 7, we can understand in greater detail the different planes of inner evolution, as 7 they are shown in the seven-pointed star in the emblem of the Emerald Tablet.
In the upper part of the triangle, we see the sun and the moon as the two aspects of the mirror-like consciousness of the Sophia, as depicted by the wing. When those two qualities, as they are represented in the shields of the green lion and the eagle, turn towards the lover point of the triangle, the body that is the earth in the space of evolution of the number 7 then the soul starts on the way that is indicated by the seven points.
The inscription around the circle in the Emerald Tablet has the same meaning as the one around the picture of the seven-pointed star: The soul, which in the beginning of the way to heaven, turned to the sphere of fixed stars beyond Saturn to experience its pure, cosmic, original state, shall now turn to the center of the earth.
There, it is said, it will find the hidden stone. As the outermost of the planets, Saturn marked the gate to the sphere of the fixed-stars. However, in the seven-pointed star, it represents the gate to the center of the earth. Saturn Sun Moon Mars Mercury Jupiter Venus This new figure of a seven-pointed star corresponds to the sequence of the days of the week in the flow of time and, when we begin with Saturn, to the evolutionary development of the earth through the different planetary states in time.
The turning of the individuality from the sphere of the Sophia to the earth and to the flow of time, and then further to the center of the earth, opens a new dimension of being, which connects directly to the Christ and the evolution of the earth.
Compendium Of The Emerald Tablets
Father and Mother of all creatures. The same wisdom is expressed in the prologue to the Gospel of John. We will here present only the pertinent sentences: In the beginning there was only the word…Through it, all things became.
In it there was life and life was the light of humanity. And the light shone in the darkness; but darkness did not accept it. The second, smaller sun is the Christ in the second revelation in humanity as the source of life itself, the intrinsic light that comes to us from the heart. The third, lowest sun inside the earth, we find once more depicted separately 9 in the book, Secret Symbols of the Rosicrucians Figure 9. It is the imagination of the crucified Christ inside the earth, who has taken upon himself anew the cross of the material.
Through this, men and women work consciously with the Christ in the transformation of the earth to gold, to a new sun. However, this requires our exertion of free will, to which the Christ, as represented in figure 9, holds forth his arms in an attitude of expectation.
On the one hand, the heart is the source of life but it is also the gate through which the soul finds the Christ. Here we not only have suggestive imagery but also realistic Statements. This level of evolution is expressed in Rosicrucianism in the imaginary picture of the phoenix. When the green lion devours the sun and turns into the red lion, the rose that is in the center of the cross, unfolds.
The door of the heart opens up and the liberated soul soars, as the firebird phoenix, up to the Christ-sun to embrace it longingly with its wings. The symbol of the Rosy Cross is derived from the inner 10 experience. It is meant to remind us that we carry in our hearts the way to the Christ, the actual source of Rosicrucian wisdom. Since this process of the coming-closer to the Christ, our true being, is an everlasting one, the sun-bird phoenix has to repeat forever this transformation, the death and resurrection.
Thus we now have two levels of experience for the rebirth of the soul. In the eagle, image of the purified soul, humanity enters through the first door to the intuitive experience of consciousness, the cosmic wisdom of the Sophia. The process described here we find depicted in the following emblem of figure The five stands for humanity and for the rose, the eight for the exaltation of the four elements, the resurrection. The unfolding of the cosmic rose begins a new plane of evolution of the soul, in which men and women find themselves at the beginning of an -- as yet un-dreamt of -- dimension of the active will.
We sense the infinite expanse of a mystery, which will always be a living enigma to us. These are events that happen within us as within the earth. Thus, we will be able to understand the final symbol on the emblem of the Tabula, the red imperial orb above the seven-pointed star. Through the power of the awakened self, it is the Christ-suffused earth 12 that is turned into gold, a new sun, a cosmic heart in the evolution through the seven levels of the planetary evolution in time.
This journey receives the blessing of the spiritual world by the two hands that reach out from the clouds. Closing Remarks Though the aid of a series of emblems, primarily from the Rosicrucian literature, we have attempted a differentiated explanation of the meaning of the text and especially the emblem of the Emerald Tablet.
Research revealed that the upper half of the emblem showed a microcosmic path of evolution of the human soul, while the symbols of the lower half dealt with the macrocosmic path, the task of humanity with regard to the evolution of the earth.
It is further pointed out that the heart, the source of Rosicrucian wisdom, constitutes the way to unity with the Christ, our true nature. From these connections, we also recognized the actual experience, from which the symbol of the Rosy Cross is derived. As one approaches the text of the Tabula, it would appear that there are gaps in the inner levels of evolution. However, as was shown by our research, the emblem, which had been added to the text later, not only pictorially supplements the text but also serves as a stand- alone representation.
Though it lends substance to the statements of the text, it also goes far beyond as it indicates the wisdom and task of Rosicrucianism for the evolution of humanity and the earth. Mueller, Munich, ca. Related Papers. Mons Philosophorum: The Mountain of the Philosophers.
It is true, without error, certain and most true, 2. That which is below is as that which is above, and that which is above is as that which is below, to perform the miracles of the one thing. And as all things were from the one, by means of the meditation of the one, thus all things were born from the one, by means of adaptation. Its father is the Sun, its mother is the Moon, the Wind carried it in its belly, its nurse is the earth. The father of the whole world or of all of the initiates is here.
Its power is whole if it has been turned into earth. You will separate the earth from the fire, the subtle from the dense, sweetly, with great skill. It ascends from earth into heaven and again it descends to the earth, and receives the power of higher and of lower things.
Thus you will have the Glory of the whole world. Therefore will all obscurity flee from you. Of all strength this is true strength, because it will conquer all that is subtle, and penetrate all that is solid. Thus was the world created. From this were wonderful adaptations, of which this is the means. Therefore am I named Thrice-Great Hermes, having the three parts of the philosophy of the whole world. It is finished, what I have said about the workings of the Sun.
A second contemporary translation of the Latin version: I. True it is, without falsehood, certain and most true. That which is below is like that which is above, and that which is above is like that which is below, to accomplish the miracle of One Thing.
And all things have proceeded from One, by meditation of One, so all things are born from this One Thing, by adaptation. The Sun is the Father thereof. The Moon the Mother. The Wind carried it in its belly. The Earth is its Nurse. The Father of all the Telesme of the whole world is here. Its strength and power is complete if it be converted into earth. Separate the earth from the fire, the subtle from the gross, gently and with unremitting care.
It ascends from the earth to the heavens, and again descends to the earth, IX. And thereby gathers to itself the strength of things above, and of things below.
By this means, all the glory of the world shall be yours, and all obscurity shall flee from you.
Emerald Tablet of Hermes Trismegistus
It is the strong strength of all strength. For it shall overcome every subtle thing, and penetrate every solid thing. Hence shall wonderful adaptations be achieved, of which the means is here. Therefore I am called Hermes Trismegistus.
For I hold three parts of the philosophy of the whole world. That which I had to say concerning the operation of the sun is completed. It states: What is the above is from the below and the below is from the above. The work of wonders is from one. And all things sprang from this essence through a single projection.
How marvelous is its work! Its father is the sun and its mother is the moon. Thus the wind bore it within it and the earth nourished it. But yet tell me more, O my Mind, how I shall go into Life. God saith, Let man, endued with a mind, mark, consider, and know himself well. Have not all men a mind? Take heed what thou sayest, for I the mind come unto men that are holy and good, pure and merciful, and that live piously and religiously; and my presence is a help unto them.
And forthwith they know all things, and lovingly they supplicate and propitiate the Father; and blessing him, they give him thanks, and sing hymns unto him, being ordered and directed by filial Affection and natural Love.
And before they give up their bodies to the death of them, they hate their senses, knowing their Works and Operations. Rather I that am the Mind itself, will not suffer the operations or Works, which happen or belong to the body, to be finished and brought to perfection in them; but being the Porter or Doorkeeper, I will shut up the entrances of Evil, and cut off the thoughtful desires of filthy works.
And such an one never ceaseth, having unfulfiled desires, and unsatisfiable concupiscences, and always fighting in darkness; for the Demon always afflicts and tormenteth him continually, and increaseth the fire upon him more and more. Thou hast, O Mind, most excellently taught me all things, as I desired; but tell me, moreover, after the return is made, what then? First of all, in the resolution of the material body, the Body itself is given up to alteration, and the form which it had becometh invisible; and the idle manners are permitted, and left to the Demon, and the senses of the body return into their Fountains, being parts, and again made up into Operations.
And Anger, and concupiscence, go into the brutish or unreasonable nature; and the rest striveth upward by Harmony. And to the first Zone it giveth the power it had of increasing and diminishing.
To the second, the machinations or plotting of evils, and one effectual deceit or craft. To the third, the idle deceit of Concupiscence. To the fourth, the desire of Rule, and unsatiable Ambition. To the fifth, profane Boldness, and the headlong rashness of confidence. To the sixth, Evil and ineffectual occasions of Riches. To the seventh Zone, subtle Falsehood, always lying in wait. And then being made naked of all the Operations of Harmony, it cometh to the Eighth Nature, having its proper power, and singeth praises to the father with the things that are, and all they that are present rejoice, and congratulate the coming of it; and being made like to them with whom it converseth, it heareth also the Powers that are above the Eighth Nature, singing Praise to God in a certain voice that is peculiar to them.
And then in order they return unto the Father, and themselves deliver themselves to the Powers, and becoming Powers they are in God. This is the Good, and to them that know, to be desired. Furthermore, why sayest thou, What resteth, but that understanding all men thou become a guide, and way-leader to them that are worthy; that the kind of Humanity, or Mankind, may be saved by God?
When Pimander had thus said unto me, he was mingled among the Powers. But I, giving thanks, and blessing the father of all things, rose up, being enabled by him, and taught the Nature of the Nature of the whole, and having seen the greatest sight or spectacle.
And I began to Preach unto men, the beauty and fairness of Piety and Knowledge. O ye people, men, born and made of the earth, which have given yourselves over to drunkenness and sleep, and to the ignorance of God, be sober and cease your surfeit, whereunto you are allured and visited by brutish and unreasonable sleep.
And they that heard me come willingly and with one accord; and then I said further: Why, O Men of the Offspring of Earth, why have you delivered yourselves over unto Death, having power to partake of Immortality? Repent and change your minds, you that have together walked in Error, and have been darkened in ignorance. Depart from that dark light, be partakers of Immortality, and leave or forsake corruption. And some of them that heard me, mocking and scorning went away, and delivered themselves up to the way of Death.
But others casting themselves down before my feet, besought me that they might be taught; but I, causing them to rise up, became a guide of mankind, teaching them the reasons how, and by what means they may be saved. And when it was evening and the brightness of the same began wholly to go down, I commanded them to go down, I commanded them to give thanks to God; and when they had finished their thanksgiving, everyone returned to his own lodging.
But I wrote in myself the bounty and benevolence of Pimander; and being filled with what I most desired, I was exceedingly glad. For the sleep of the body was the sober watchfulness of the mind; and the shutting of my eyes the true sight, and my silence great with child and full of good; and the pronouncing of my words the blossoms and fruits of good things.
And thus it came to pass or happened unto me, which I received from my mind, that is Pimander, the Lord of the Word; whereby I became inspired by God with the Truth.
For which cause, with my soul and whole strength, I give praise and blessing unto God the Father. Holy is God, the Father of all things. Holy is God, whose will is performed and accomplished by his own powers. Holy is God, that determineth to be known, and is known by his own, or those that are his. Holy art thou, that by thy Word has established all things. Holy art thou, of whom all Nature is the Image. Holy art thou, whom Nature hath not formed. Holy art thou, that art stronger than all power.
Holy art thou, that art stronger than all excellency. Holy art thou, that art better than all praise. Accept these reasonable sacrifices from a pure soul, and a heart that stretched out unto thee. O unspeakable, unutterable, to be praised with silence! I beseech thee, that I may never err from the knowledge of thee; look mercifully upon me, and enable me, and enlighten with this Grace those that are in Ignorance, the brothers of my kind, but thy Sons.
Therefore I believe thee, and bear witness, and go into the Life and Light. Blessed art thou, O Father; thy man would be sanctified with thee, as thou hast given him all power. For there were in the Chaos an infinite darkness in the Abyss or bottomless Depth, and Water, and a subtle in Spirit intelligible in Power; and there went out the Holy Light, and the Elements were coagulated from the Sand out of the moist substance.
And all the Gods distinguished the Nature full of Seeds. And when all things were interminated and unmade up, the light things were divided on high. And the heavy things were founded upon the moist Sand, all things being Terminated or Divided by Fire, and being sustained or hung up by the Spirit, they were so carried, and the Heaven was seen in Seven Circles.
And the Gods were seen in their Ideas of the Stars, with all their signs, and the Stars were numbered with the Gods in them. And the Sphere was all lined with Air, carried about in a circular motion by the Spirit of God. And every God, by his internal power, did that which was commanded him; and there were made four-footed things, and creeping things, and such as live in the water, and such as fly, and every fruitful seed, and Grass, and the Flowers of all Greens, all which had sowed in themselves the Seeds of Regeneration.
As also the Generations of Men, to the Knowledge of the Divine Works, and a lively or working Testimony of Nature, and a multitude of men, and the dominion of all things under Heaven, and the Knowledge of good things, and to be increased in increasing, and multiplied in multitude.
And every Soul in Flesh, by the wonderful working of the Gods in the Circles, to the beholding of Heaven, the Gods Divine Works, and the operations of Nature; and for signs of good things, and the Knowledge of the Divine Power, and to find out every cunning Workmanship of good things. So it beginneth to live in them, and to be wise according to the operation of the course of the circular Gods; and to be resolved into that which shall be great Monuments and Rememberances of the cunning Works done upon earth, leaving them to be read by the darkness of times.
And every Generation of living Flesh, of Fruit, Seed, and all Handicrafts, though they be lost, must of necessity be renewed by the renovation of the Gods, and of the Nature of a Circle, moving in number; for it is a Divine thing that every worldly temperature should be renewed by Nature; for in that which is Divine is Nature also established.
For there is one name or appellation of Nature or Increase, which concerneth things changeable, and another about things unchangeable, and about things unmoveable, that is to say, Things Divine and Humane; every one of that which himself will have so to be; but action or operation is of another thing, or elsewhere, as we have taught in other things, Divine and Humane, which must here also be understood. For his Operation or Act is his will, and his Essence, to will all things to be.
For what is God, and the Father, and the Good, but the Being of all things that yet are not, and the existence itself of those things that are? This is God, this is the Father, this is the Good, whereunto no other thing is present or approacheth. For the World, and the Sun, which is also a Father by Participation, is not for all that equally the cause of Good, and of Life, to living creatures.
And if this be so, he is altogether constrained by the Will of the Good, without which it is not possible either to be, or to be begotten or made. But the Father is the cause of his Children, who hath a will both to sow and nourish that which is good by the Sun. For Good is always active or busy in making; and this cannot be in any other but in him that taketh nothing, and yet willeth all things to be; for I will not say, O Tat, making them; for he that maketh is defective in much time, in which sometimes he maketh not, as also of quantity and quality; for sometimes he maketh those things that have quantity and quality, and sometimes the contrary.
But God is the Father, and the Good, in being all things; for he both will be this and is it, and yet all this for himself as is true in him that can see it. For all things else are for this, it is the property of Good, to be known. This is the Good, O Tat. Thou hast filled us, O Father, with a sight both good and fair, and the eye of my mind is almost become more holy by the sight or Spectacle.
I wonder not at it, for the sight of Good is not like the beam of the Sun, which being of a fiery shining brightness, maketh the eye blind by his excessive Light, that gazeth upon it; rather the contrary, for it enlighteneth, and so much increaseth the light of the eye, as any man is able to receive the influence of this intelligible clearness.
For it is more swift and sharp to pierce, and innocent or harmless withal, and full of immortality; and they are capable, and can draw any store of this spectacle and sight, do many times fall asleep from the Body, into this most fair and beauteous Vision; which thing Celius and Saturn our Progenitors obtained unto.
I would we also, O Father, could do so. I would we could, O Son; but for the present we are less intent to the Vision, and cannot yet open the eyes of our mind to behold the incorrputible and incomprehensible Beauty of that Good; but then we shall see it, when we have nothing at all to say of it. For the knowledge of it is a Divine Silence, and the rest of all the senses; for neither can he that understands that, understand anything else, nor he that sees that, see anything else, nor hear any other thing, nor in sum move the Body.
For shining steadfastly upon and round the whole mind, it enlighteneth all the Soul; and loosing it from the Bodily senses and motions, it draweth it from the Body, and changeth it wholly into the Essence of God.
For it is possible for the Soul, O Son, to be deified while yet it lodgeth in the Body of Man, if it contemplate the beauty of the Good. How does thou mean deifying, Father?
There are differences, O Son, of every Soul. But how dost thou again divide the changes? Hast thou not heard in the general Speeches, that from one Soul of the universe are all those Souls which in the world are tossed up and down, as it were, and severally divided? Of these Souls there are many changes, some into a more fortunate estate, and some quite the contrary; for they which are of creeping things are changed into those of watery things; and those of things living in the water, to those of things living upon the Land; and Airy ones are changed into men, and human Souls, that lay hold of immortality, are changed intoDemons.
And so they go on into the Sphere or Region of the fixed Gods; for there are two choirs or companies of Gods, one of them that wander, and another of them that are fixed; And so this is the perfect glory of the Soul. But the Soul entering into the body of a Man, if it continue evil, shall neither taste of immortality, nor is partaker of the Good. But being drawn back the same way, it returneth into creeping things; And this is the condemnation of an Evil Soul.
And the wickedness of a Soul is ignorance; for the Soul that knows nothing of the things that are, neither the Nature of them, nor that which is good, but is blinded, rusheth and dasheth against the bodily passions; and unhappy as it is, and not knowing itself, it serveth strange bodies and evil ones, carrying the Body as a burden, and not ruling but ruled: And this is the mischief of the Soul. On the contrary, the virtue of the soul is Knowledge; for he that knows is both good and religious, and already Divine.
But who is such a one, O Father? He that neither speaks nor hears many things; for he, O Son, that heareth two speeches, or hearings, fighteth in the shadow. For God, and the Father, and Good, is neither spoken nor heard. This being so in all things that are, are the Senses, because they cannot be without them. But Knowledge differs much from Sense; for Sense is of things that surmount it, but Knowledge is the end of Sense. Knowledge is the gift of God; for all Knowledge is unbodily, but useth the Mind as an instrument, as the Mind useth the Body.
Therefore, both intelligible and material things, go both of them into bodies; for, of contraposition, that is, setting one against another, and contrariety, all things must consist. And it is impossible it should be otherwise.
Who, therefore, is this Material God? The fair and beautiful World, and yet it is not good; for it is material, and easily passible, nay, it is the first of all passible things; and the second of the things that are, and needy or wanting somewhat else. And it was once made, and is always, and is ever in generation, and made, and continually makes, or generates things that have quantity and quality. For it is moveable, and every material motion is generation; but the intellectual stability moves the material motion after this manner.
Because the World is a Sphere, that is, a head, and above the head there is nothing material, as beneath the feet there is nothing intellectual. The whole Universe is material: The Mind is the head, and it is moved spherically, that is, like a head.
Whatsoever, therefore, is joined or united to the Membrane or Film of the head, wherin the Soul is, is immortal, and as in the Soul of a made Body, hath its Soul full of the Body; but those that are further from that Membrane, have the Body full of Soul. The whole is a living wight, and therefore consisteth of material and intellectual.
And the World is the first and Man the second living wight after the World, but the first of things that are mortal; and therefore hath whatsoever benefit of the Soul all the other have: And yet for all this, he is not only not good, but flatly evil, as being mortal. For the World is not good, as it is moveable; nor evil, as it is immortal.
But man is evil, both as he is moveable, and as he is mortal. The Spirit being diffused and going through the veins, and arteries, and blood, both moveth the living creature, and after a certain manner beareth it.
And this is the death of the Body. All things depend of one beginning, and the beginning depends of that which is one and alone. And the beginning is moved, that it may again be a beginning; but that which is one, standeth and abideth, and is not moved. For God is not ignorant of Man, but knows him perfectly, and will be known by him.
This only is healthful to man, the knowledge of God: This is the return of Olympus; by this only the soul is made good, and not sometimes good, and sometimes evil, but of necessity Good.
What meaneth thou, O Father? Consider, O Son, the Soul of a Child, when as yet it hath as yet received no dissolution of its body, which is not yet grown, but is very small: The like also happeneth to them that go out of the Body: For when the soul runs back into itself, the Spirit is contracted into the blood, and the Soul into the Spirit.
But the Mind being made pure, and free from these clothings; and being Divine by Nature, taking a fiery body, rangeth abroad in every place, leaving the soul to judgment, and to the punishment it hath deserved.
When even now thou saidst that the Soul was the clothing or apparel of the Mind, and the Body of the Soul. O Son, he that hears must co-understand, and conspire in thought with him that speaks; yea, he must have his hearing swifter and sharper than the voice of the speaker.
The disposition of these clothings or Covers is done in an Earthly Body; for it is impossible that the Mind should establish or rest itself, naked, and of itself in an Earthly Body; neither is the Earthly Body able to bear such immortality: And the Soul being also in some sort Divine, useth the Spirit as her Minister or Servant; and the Spirit governeth the living things. When therefore the Mind is separated, and departeth from the Earthly Body, presently it puts on its Fiery Coat, which it could not do, having to dwell in an Earthly Body.
For the Earth cannot suffer fire, for it is all burned of a small spark; therefore is the water poured round about the Earth, as a wall or defence, to withstand the flame of fire. But the Mind being the most sharp or swift of all the Divine Cogitations, and more swift than all the Elements, hath the fire for its Body. For the Mind, which is the Workman of all, useth the fire as his Instrument in his Workmanship; and he that is the Workman of all useth it to the making of all things, as it is used by Man to the making of Earthly things only, for the Mind that is upon Earth, void or naked of fire, cannot do the business of men, nor that which is otherwise the affairs of God.
But the Soul of Man, and yet not everyone, but that which is pious and religious, is Angelic and Divine. And such a soul, after it is departed from the body, having striven the strife of Piety, becomes either Mind or God.
And the strife of piety is to know God, and to injure no Man; and this way it becomes Mind. But the impious Soul abideth in its own offence, punished of itself, and seeking an earthly and humane body to enter into.
For no other Body is capable of a Humane Soul, neither is it lawful for a Man's Soul to fall into the Body of an unreasonable living thing: How then is the Soul of Man punished, O Father, and what is its greatest torment? Impiety, O my Son; for what Fire hath so great a flame as it? Or what biting Beast doth so tear the Body as it doth the Soul?
Or dost thou not see how many Evils the wicked Soul suffereth, roaring and crying out, I am burned, I am consumed, I know not what to say or do, I am devoured, unhappy wretch, of the evils that compass and lay hold upon me; miserable that I am, I neither hear nor see anything.
These are the voices of a punished and tormented Soul, and not as many; and thou, O Son, thinkest that the Soul going out of the Body grows brutish or enters into a Beast; which is a very great error, for the Soul punished after this manner. For the Mind, when it is ordered or appointed to get a Fiery Body for the services of God, coming down into the wicked soul, torments it with the whips of Sins, wherewith the wicked Soul, being scorged, turns itself to Murders and Contumelies, and Blasphemies, and divers violences, and other things by which men are injured.
But into a pious soul, the mind entering, leads it into the Light of Knowledge. And such a Soul is never satisfied with singing praise to God, and speaking well of all men; and both in words and deeds always doing good, in imitation of her Father.
Therefore, O Son, we must give thanks and pray that we may obtain a good mind. The Soul therefore may be altered or changed into the better, but into the worse it is impossible. But there is a communion of souls, and those of Gods, communicate with those men, and those of Men with those of Beasts. For He is the best of all, and all things are less than He.
But God is above all and about all; and the beams of God are operations; and the beams of the World are Natures; and the beams of Man are Arts and Sciences. And this is the Government of the whole, depending upon the Nature of the One, and piercing or coming down by the one Mind, than which nothing is more Divine and more efficacious or operative; and nothing more uniting, or nothing is more One.
This is the Bonas Genius, or good Demon: And unhappy soul that is empty of it. And wherefore, Father? Know, Son, that every Soul hath the Good Mind; for of that it is we now speak, and not of that Minister of whom we said before, that he was sent from the Judgment. For the Soul without the Mind can neither say nor do anything; for many times the Mind flies away from the Soul, and in that hour the Soul neither seeth nor heareth, but is like an unreasonable thing; so great is the power of the Mind.
But neither brooketh it an idle or lazy Soul, but leaves such an one fastened to the Body, and by it is pressed down. Rather, if we shall be bold to speak the truth, he that is a Man indeed is above them, or at least they are equal in power, one to the other. For none of the things in Heaven will come down upon Earth, and leave the limits of Heaven, but a Man ascends up into Heaven, and measures it.
And he knoweth what things are on high, and what below, and learneth all other things exactly. And that which is the greatest of all, he leaveth not the Earth, and yet is above: So great is the greatness of his Nature. Wherefore, by these two are all things governed, the World and Man; but they and all things else of that which is One. But do thou contemplate in thy Mind how that which to many seems hidden and unmanifest may be most manifest to thee. For it were not all, if it were apparent, for whatsoever is apparent is generated or made; for it was made manifest, but that which is not manifest is ever.
For it needeth not be manifested, for it is always. And he maketh all other things manifest, being unmanifest, as being always, and making other things manifest, he is not made manifest.
Himself is not made, yet in fantasie he fantasieth all things, or in appearance he maketh them appear; for appearance is only of those things that are generated or made, for appearance is nothing but generation.
But he that is One, that is not made nor generated, is also unapparent and unmanifest. But making all things appear, he appeareth in all, and by all; but especially he is manifested to or in those things wherein himself listeth. Thou, therefore, O Tat, my Son, pray first to the Lord and Father, and to the Alone, and to the One, from whom is one to be merciful to thee, that thou mayest know and understand so great a God; and that he would shine one of his beams upon thee in thy understanding.
For only the Understanding see that which is not manifest, or apparent, as being itself not manifest or apparent; and if thou canst, O Tat, it will appear to the eyes of thy Mind. For the Lord, void of envy, appeareth through the whole world. Thou mayest see the intelligence, and take it into they hands, and contemplate the image of God. But if that which is in thee, be not known or apparent unto thee, how shall he in thee be seen, and appear unto thee by the eyes?
But if thou will see him, consider and understand the Sun, consider the course of the Moon, consider the order of the Stars. Who is he that keepeth order? For all order is circumscribed or terminated in number and place.
The Sun is the greatest of the Gods in Heaven, to whom all the Heavenly Gods give place, as to a King and Potentate; and yet he being such an one, greater than the Earth or the Sea, is content to suffer infinite lesser stars to walk and move above himself: Every one of these Stars that are in Heaven do not make the like, or an equal course; who is it that hath prescribed unto every one the manner and the greatness of their course?
This Bear that turns round about its own self, and carries round the whole World with her, who possessed and made such an Instrument?
Who hath set the bounds to the Sea? Who hath established the Earth? For there is somebody, O Tat, that is the Maker and Lord of these things. For it is impossible, O Son, that either place, or number, or measure, should be observed without a maker. For no order can be made by disorder or disproportion. I would it were possible for thee, O my Son, to have wings, and to fly into the Air, and being taken up in the midst, between Heaven and Earth, to see the stability of the Earth, the fluidness of the Sea, the courses of the Rivers, the largeness of the Air, the sharpness and swiftness of the Fire, the motion of the Stars, and the speediness of the Heaven, by which it goeth round about all these.
O Son, what a happy sight it were, at one instant, to see all these; that which is immoveable moved, and that which is hidden appear and be manifest!
And if thou wilt see and behold this Workman, even by mortal things that are upon earth, and in the deep, consider, O Son, how Man is made and framed in the Womb; and examine diligently the skill and cunning of the Workman, and learn who it was that wrought and fashioned the beautiful and Divine shape of Man; who circumscribed and marked out his eyes?
See how many arts in one Matter, and how many Works in one Superscription, and all exceedingly beautiful and all done in measure, and yet all differing. Who hath made all these things?
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What Mother? What Father? Save only god that is not manifest; that made all things by his own will. And no man says that a statue or an image is made without a Carver or a Painter, and was this Workmanship made without a Workman? O Great Blindness! O Great Impiety! O Great Ignorance! Never, O Son Tat, canst thou deprive the Workmanship of the Workman; rather, it is the best Name of all the Names of God, to call him the Father of all, for so he is alone; and this is his work to be the Father.
And if thou will force me to say anything more boldly, it is his Essence to be pregnant, or great with all things, and to make them. And as without a maker it is impossible that anything should be made, so it is that he should not always be, and always be making all things in Heaven, in the Air, in the Earth, in the Deep, in the whole World, and in every part of the whole, that is or that is not.
For there is nothing in the whole World that is not himself; both the things that are, and the things that are not. For the things that are he hath made manifest, and the things that are not he hath hid in himself. For he alone is all things. And for this cause he hath many Names, because he is the One Father; and therefore he hath no Name, because he is the Father of all. Who therefore can bless thee, or give thanks for thee, or to thee? Which way shall I look when I praise thee?
For about these there is no manner nor place, nor anything else of all things that are. But all things are in thee; all things from thee; thou givest all things, and takest nothing; for thou hast all things; and there is nothing that thou hast not. When shall I praise thee, O Father, for it is neither possible to comprehend thy hour, nor they time? For what shall I praise thee? For what thou hast made, or for what thou hast not made?
Wherefore shall I praise thee, as being of myself, or having anything of mine own, or rather being anothers? For thou art what I am, thou art what I do, thou art what I say.
Thou art all things, and there is nothing else thou art not. Thou are thou, all that is made, and all that is not made. The Mind that understandeth. The Father that maketh and frameth.
The Good that worketh. The Good that doth all things. Of the matter, the most subtle and slender is Air; of the Air the Soul; of the soul the Mind; of the mind God. The End of the Fifth Book And if it be so, then must he be an Essence or Substance, void of all Motion and Generation; but nothing is void or empty of him. And this Essence hath about or in himself a Stable and firm Operation, wanting nothing, most full and giving abundantly. One thing is the Beginning of all things, for it giveth all things; and when I name the Good, I mean that which is altogether and always Good.
This is present to none, but God alone; for he wanteth nothing that he should desire to have it, nor can anything be taken from him; the loss whereof may grieve him; for sorrow is a part of evilness. Nothing is stronger than he, that he should be opposed by it; nor nothing equal to him, that he should be in love with it; nothing unheard of to be angry, with nothing wiser to be envious at.
And none of these being in his Essence, what remains but only the Good? For as in this, being such an Essence, there is none of the evils; so in none of the other things shall the Good be found. For in all other things, are all those other things, as well in the small as the great, and as well in the particulars as in this living Creature; the greater and mightiest of all.
For all things that are made or generated, are full of passion, Generation itself being a passion; and where Passion is, there is not the Good; where the Good is, there is no Passion; where it is day, it is not Night; where it is night, it is not Day. Wherefore it is impossible that in Generation should be the Good, but only in that which is not generated or made.
Yet as the Participation of all things is in the Matter bound, so also of that which is Good. After this manner is the World Good, as it maketh all things, and in the part of making or doing … it is Good, but in all other things not good. For it is passable and moveable, and the Maker of passable things. In Man also the Good is ordered or taketh denomination in comparison of that which is evil; for that which is not very Evil, is here Good; and that which is here called Good, is the least particle, or proportion of Evil.
It is impossible, therefore, that the Good should be here pure from Evil; for here the Good groweth Evil, and growing Evil, it doth not still abide Good; and not abiding Good, it becomes Evil. Therefore in God alone is the Good, or rather God is the Good.
Therefore, O Asclepius, there is nothing in men or among men but the name of Good, the thing itself is not, for it is impossible; for a material Body receiveth or comprehendeth , is not as being on every side encompassed and coacted with evils, and labours, and griefs, and desires, and wrath, and deceits, and foolish opinions.
And in that which is the worst of all, Asclepius, every one of the forenames things, is here believed to be the greatest Good, especially that supreme mischief … the pleasures of the Belly, and the ringleader of all evils. Error is here the absence of the Good. And I give thanks unto God, that, concerning the knowledge of good, put this assurance in my Mind, that it is impossible it should be in the World.
For the eminencies of all appearing Beauty, are in the Essence more pure, and more sincere, and peradventure they are also the Essences of it. For we must be bold to say, Asclepius, that the Essence of God, if he have an Essence, is … that which is fair or beautiful; but no good is comprehended in this World.
For all things that are subject to the eye, are Idols, and as it were Shadows; but those things that are not subject to the eye, are ever, especially the Essence of the Fair and the Good.
And as the Eye cannot see God, so neither the Fair and the Good. If thou canst understand God, thou shall understand the Fair, and the Good, which is most shining, and enlightening, and most enlightened by God.
For that Beauty is above Comparison, and that Good is inimitable, as God himself. As, therefore, thou understandest God, so understand the Fair and the Good; for these are incommunicable to any other living creatures, because they are inseparable from God. If thou seek concerning God, thou seekest or asketh also of the Fair, for there is one way which leadeth to the same thing, that is Piety, with Knowledge.
Wherefore, they that are ignorant, and go not in the way of Piety, dare call Men Fair and Good, never seeing so much as in a dream, what good is; but being infolded and wrapped upon all evil, and believing that the Evil is the Good, they, by that means, both use it insatiable, and are afraid to be deprived of it; and therefore they strive, by all possible means, that they may not only have it, but also increase it.
Such, O Asclepius, are the good and fair things of Men, which we can neither love nor hate; for this is the hardest thing of all, that we have need of them, and cannot live without them. IN the general speeches, O Father, discoursing of the Divinity, thou speakest enigmatically, and didst not clearly reveal thyself, saying, That no man can be saved before Regeneration. And when I did humbly entreat thee, at the going up to the Mountain, after thou hadst discoursed to me, having a great desire to learn this Argument of Regeneration; because among all the rest, I am ignorant only of this, thou toldst me thou wouldst impart it to me, when I would estrange myself from the world; whereupon I made myself ready, and have vindicated the understanding that is in me, from the deceit of the World.
Now, then fulfil my defect, and as thou saidst, instruct me of Regeneration, either by word of mouth or secretly; for I know not, O Trismegistus, of what Substance, or what Seed, or what Womb, a man is thus born. O Son, this wisdom is to be understood in silence, and the seed is the true Good.
Who soweth it, O Father? The Will of God, O Son. And what manner of Man is he that is thus born? The Son of God will be another. God made the universe, that in everything consisteth of all powers. Thou tellest me a Riddle, Father, and dost not speak as a Father to a Son. Son, things of this kind are not taught, but are by God, when he pleaseth, brought to remembrance.
Thou speakest of things strained, or far fetched, and impossible, Father; and therefore I will directly contradict them. Wilt thou prove a Stranger, Son, to thy Father's kind? Do not envy me, Father, or pardon me, I am thy Natural Son; discourse unto me the manner ofRegeneration.
What shall I say, O my Son? This thing is not taught, nor is it to be seen in this formed element; for which the first compounded form was neglected by me, and that I am now separated from it; for I have both the touch and the measure of it, yet am I now estranged from them. Thou seest, O Son, with thine eyes; but though thou never look so steadfastly upon me, with the Body, and the Bodily sight, thou canst not see nor understand what I am now.
Thou hast driven me, O Father, into no small fury and distraction of mind, for I do not now see myself. I would, O Son, that thou also wert gone out of thyself, like them that Dream in their sleep. Then tell me this, who is the Author and Maker of Regeneration? Now, O Father, thou hast put me to silence for ever, and all my former thoughts have quite left and forsaken me; for I see the greatness and shape of things here below, and nothing but falsehood in them all.
And so thence this mortal form is daily changed, and turned by time into increase or diminution, as being falsehood: What therefore is true, O Trismegistus? That, O my Son, which is not troubled, nor bounded; not coloured, not figured, not changed, that which is naked, high. Comprehensible only of itself, unalterable, unbodily. Now I am mad indeed, O Father, for when I thought me to have been made a wise man by thee, with these thoughts, thou hast quite dulled all my senses.
Yet is it so as I say, O Son, He that looketh only upon that which is carried upward as Fire, that which is carried downward as Earth, that which is moist as Water, and that which bloweth, or is subject to blast, as Air; how can he sensibly understand that which is neither hard nor moist, nor tangible, nor perspicuous, seeing it is only understood in power and operation? But I beseech and pray to the Mind, which alone can understand theGeneration which is in God.
Then am I, O Father, utterly unable to do it. God forbid, Son, rather draw or pull him unto thee or study to know him and he will come, be but willing and it shall be done; quite or make idle the senses of the Body, purging thyself from the unreasonable brutish torments of matter. Have I any revengers or tormentors in myself, Father? Yea, and those not a few, but many, and fearful ones. I do not know them, Father. One Torment, Son, is Ignorance: They are in number twelve, and under these many more; some which through the prison of the Body do force the inwardly placed man to suffer sensibly.
And they do not suddenly or easily depart from him that hath obtained mercy of God; and herein consists both the manner and the reason of Regeneration. For the rest, O Son, hold thy peace, and praise God in silence, and by that means the mercy of God will not cease, or be wanting unto us. Therefore, rejoice, my Son, from henceforward, being purged by the powers of God, to the Knowledge of the Truth.
For the revelation of God is come to us, and when that came, all ignorance was cast out. The Knowledge of Joy is come unto us. And when that comes, Sorrow shall fly away to them that are capable.
I call unto Joy the power of Temperance, a power whose Virtue is most sweet; let us take her unto ourselves, O son, most willingly, for how at her coming hath she put away Intemperance? Now I call forth, Continence, the power which is over Concupiscence. This, O Son, is the stable and firm foundation of Justice.The sixth Virtue, which comes into us, I call Communion, which is against Covetousness.
Yes, indeed. The Word moving like a breath through space called forth the Fire by the friction of its motion. Holistica2be Living in harmony with "All that is". All things that are moved, only that which is not is immoveable.
And judge of this by thyself, command thy Soul to go into India, and sooner than thou canst bid it, it will be there. Rose Rambles And if he may lay the cause of Evil upon Fate or Destiny, he will never abstain from any evil work.