So a sonic boom has shook the residents in South Carolina (update: and now Boston) and other parts of the South. It may be a precursor to the big event, spoken of by prophets, of a giant sonic boom, which is going to remove the Nephilim seed from off of the earth, thereby freeing humanity from their effects. Of course, these prophets are always pontificating and are wrong over and over again, yet there were mysterious sonic booms which happened out of nowhere without an explanation. Maybe they are just feeling the demons and Nephilim falling to earth in preparation for their final destruction by our Living God.
The Dividing Time is upon us, please my beloved, tuck in to the presence of God, be loved and nurtured, and escape the wrath that is coming for the evil upon the earth. Become a new creation on the reimagined earth, that is coming for those that love God.
Satan Thrown Down to Earth
7 Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back, 8 but he was defeated, and there was no longer any place for them in heaven. 9 And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him. 10 And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God. 11 And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death. 12 Therefore, rejoice, O heavens and you who dwell in them! But woe to you, O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short!”
13 And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 14 But the woman was given the two wings of the great eagle so that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time. 15 The serpent poured water like a river out of his mouth after the woman, to sweep her away with a flood. 16 But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth. 17 Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus. And he stoodon the sand of the sea.
This is not natural, just as the Blue Kachina of this winter was not natural. This is the supernatural at work; it is God preparing the New Earth, by first rounding up the demons and removing them. This next verse confirms what I have been saying about those of us who retain our spiritual connection to God amidst the whirling destruction all around us. We will see, we will experience, but through the power of God in us, we will overcome the world, passing through the fire, by the power of the fire within us, and be the founders of the New Earth.
Revelation 9: 4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
May you be blessed by the words and spirit of the Divine Pymander, that have restored my soul and reunited me with the One I love.
The following are quotes from “The Divine Pymander,’ by Hermes Mercurius Trismegistus, which I may have read before. The prophets have been predicting a world-wide sonic boom that will remove the Nephilim seed from the earth freeing the Human from the control and influence of demons. Let it be so, and a precursor sonic boom just hit South Carolina, and the southern United States. Weird times indeed.
“What then should a man do, O Father, to lead his life well; seeing there is nothing here true?”
“2. For never, O my Son, shall, or can that soul, which, while it is in the body, lightens and lifts up itself to know and comprehend that which is good and true, slide back to the contrary. For it is infinitely enamoured thereof, and forgetteth all evils; and when it hath learned and known its Father and Progenitor, it can no more apostatize or depart from that good.’
“8. For this only, O Son, is the way to Truth, which our Progenitors travelled in; and by which making their journey, they at length attained to the good. It is a venerable way and plain, but hard and difficult for the soul to go in that is in the body.”
“10. But the victory of both is not like, for the one hasteth to that which is Good, but the other is a neighbour to the things that are Evil; and that which is Good desireth to be set at liberty, but the things that are Evil love bondage and Slavery.”
THE SECOND BOOK, CALLED, POEMANDER
“MY THOUGHTS being once seriously busied about things that are, and my Understanding lifted up, all my bodily Senses being exceedingly holden back, as it is with them that are heavy of sleep, by reason either of fulness of meat, or of bodily labour: Methought I saw one of an exceeding great stature, and of an infinite greatness, call me by my name, and say unto me, What wouldst thou hear and see? Or what wouldst thou understand to learn and know?”
“2. Then said I, Who are Thou? I am, quoth he, Poemander, the mind of the great Lord, the most mighty and absolute Emperor: I know what thou wouldst have, and I am always present with thee.”
“3. Then I said, I would learn the things that are, and understand the nature of them, and know God. How? said he. I answered that I would gladly hear. Then said he, Have me again in they mind, and whasoever though wouldst learn, I will teach thee.”
“4. When he had thus said, he was changed in his Idea or Form, and straightway, inhe twinkling of an eye, all things were opened unto me. And I saw an infinite sight, all things were become light, both sweet and exceeding pleasant; and I was wonderfully delighted in the beholding it.”
“5. But after a little while, there was a darkness made in part, coming down obliquely, fearful and hideous, which seemed unto me to be changed into a certain moist nature, unspeakably troubled, which yielded a smoke as from Fire; and from whence proceeded a voice unutterable, and very mournful, but inarticulate, inasmuch as it seemed to have come from the Light.”
“6. Then from that Light, a certain holy Word joined itself unto Nature, and outflew the pure and unmixed Fire from the moist nature upwards on high; it was exceeding Light, and sharp, and operative withal. And the Air, which was also light, followed the Spirit and mourned up to Fire (from the Earth and the Water), insomuch that it seemed to hang and depend upon it.”
“8. Then said Poemander unto me, Dost thou understand this vision, and what it meaneth? I shall know, said I. Then said he, I am that Light, the Mind, thy God, who am before that moist nature that appeared out of darkness; and that bright and lightful Word from the mind is the Son of God.“
“9. How is that, quoth I? Thus, replied he, understand it: That which in thee seeth and heareth, the Word of the Lord, and the Mind the Father, God, differ not one from the other; and the union of these is Life.”
Trismeg.–I thank thee.
Pimand.–But first conceive well the Light in they mind, and know it.
“10. When he had said thus, for a long time we looked steadfastly one upon the other, insomuch that I trembled at his Idea or Form.”
“11. But when he nodded to me, I beheld in my mind the Light that is in innumerable, and the truly indefinite ornament or world; and that the Fire is comprehended or contained in, or by a great moist Power, and constrained to keep its station.”
“13. For the Mind being God, Male and Female, Life and Light, brought forth by his Word another Mind or Workman; which being God of the Fire, and the Spirit, fashioned and formed seven other Governors, which in their circles contain the Sensible World, whose Government or disposition is called Fate or Destiny.”
“14. Straightway leaped out, or exalted itself from the downward Elements of God, The Word of God, into the clean and pure Workmanship of Nature, and was united to the Workman, Mind, for it was Consubstantial; and so the downward born elements of Nature were left without Reason, that they might be the only Matter.”
“15. But the Workman, Mind, together with the Word, containing the circles, and whirling them about, turned round as a wheel, his own Workmanships; and suffered them to be turned from an indefinite Beginning to an indeterminable end, for they always begin where they end.”
“18. But the Father of all things, the Mind being Life and Light, brought forth Man like unto himself, whom he loved s his proper Birth; for he was all beauteous, having the image of his Father.”
“19. For indeed God was exceedingly enamoured of his own form or shape, and delivered unto it all his own Workmanships. But he, seeing and understanding the Creation of the Workman in the whole, would needs also himself fall to work, and so was separated from the Father, being in the sphere of Generation or Operation.”
“21. And he learning diligently, and understanding their Essence, and partaking their Nature, resolved to pierce and break through the Circumference of the Circles, and to understand the power of him that sits upon the Fire.”
“22. And having already all power of mortal things, of the Living, and of the unreasonable creatures of the World, stooped down and peeped through the Harmony, and breaking through the strength of the Circles, so showed and made manifest the downward-born Nature, the fair and beautiful Shape or Form of God.”
God loves you:
“23. Which, when he saw, having in itself the unsatiable Beauty, and all the operations of the Seven Governors, and the Form or Shape of God, he smiled for love, as if he had seen the shape or likeness in the Water, or the shadow upon the Earth, of the fairest Human form.”
“24. And seeing in the Water a Shape, a Shape like unto himself, in himself he loved it, and would cohabit with it, and immediately upon the resolution ensued the operation, and brought forth the unreasonable Image or Shape.”
“25. Nature presently laying hold of what it so much loved, did wholly wrap herself about it, and they were mingled, for they loved one another.”
“27. And therefore being above all Harmony, he is made and become a servant to Harmony, he is Hermaphrodite, or Male and Female, and watchful, he is governed by and subjected to a Father, that is both Male and Female, and watchful.”
“28. After these things, I said, Thou art my mind, and I am in love with Reason.“
“29. Then said Pimander, This is the Mystery that to this day is hidden and kept secret; for Nature being mingled with man, brought forth a Wonder most Wonderful; for he having the nature of the Harmony of the Seven, from him whom I told thee, the Fire and the Spirit, Nature continued not, but forthwith brought forth seven Men, all Males and Females, and sublime, or on high, according to the Natures of the seven Governors.”
“33. Pim. The Generation therefore of these Seven was after this manner:–The Air being Feminine and the Water desirous of Copulation, took from the Fire its ripeness, and from the aether Spirit, and so Nature produced Bodies after the species and shape of men.”
“34. And man was made of Life and Light, into Soul and Mind; of Life the soul, of Light the Mind.”
“37. When that period was fulfilled, the bond of all things was loosed and untied by the will of God; for all living Creatures being Hermaphroditical, or Male and Female, were loosed and untied together with man; and so the Males were apart by themselves and the Females likewise.”
“38. And straightways God said to the Holy Word, Increase in increasing and multiplying in multitude all you my Creatures and Workmanships. And let him that is endued with mind, know himself to be immortal; and that the cause of death is the love of the body, and let him learn all things that are.“
“39. When he had thus said, Providence by Fate of Harmony, made the mixtures and established the Generations, and all things were multiplied according to their kind. And he that knew himself, came at length to the Superstantial of every way substantial good.”
“40. But he that thro’ the error of Love loved the Body, abideth wandering in darkness, sensible, suffering the things of death.”
“41. Trism. But why do they that are ignorant, sin so much, that they should therefore be deprived of immortality?”
“47. Trism. But why, or how doth he that understands himself, go or pass into God?”
“48. Pim. That which the Word of God said, say I: Because the Father of all things consists of Life and Light, whereof man is made.”
“49. Trism. Thou sayest very well.”
“50. Pim. God and the Father is Light and Life, of which Man is made. If therefore thou learn and believe thyself to be of the Life and Light, thou shalt again pass into Life.”
“54. Pim. 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.”
So we experience physical healing in the material only when our ethereal body is healed in the “Operations” room. The place of flaming light where I was allowed to see my own ethereal form.
“59. Pim. 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.”
“68. 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.” This is where I was, a place of perfect peace, where I was lifted up and venerated before God.
“69. And then in order they return unto the Father, and themselves deliver themselves to the Powers, and becoming Powers they are in God.”
“70. This is the Good, and to them that know, to be desired.”
“71. 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?”
“72. When Pimander had thus said unto me, he was mingled among the Powers.”
“73. 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.”
“74. And I began to Preach unto men, the beauty and fairness of Piety and Knowledge.”
“75. 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.“
“76. And they that heard me come willingly and with one accord; and then I said further:
“77. 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.“
“78. Depart from that dark light, be partakers of Immortality, and leave or forsake corruption.”
“79. And some of them that heard me, mocking and scorning went away, and delivered themselves up to the way of Death.”
“80. 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 I sowed in them the Words of Wisdom, and nourished them with Ambrozian Water of Immortality.”
84. 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.
85. For which cause, with my soul and whole strength, I give praise and blessing unto God the Father.
86. Holy is God, the Father of all things.
87. Holy is God, whose will is performed and accomplished by his own powers.
88. Holy is God, that determineth to be known, and is known by his own, or those that are his.
89. Holy art thou, that by thy Word has established all things.
90. Holy art thou, of whom all Nature is the Image.
91. Holy art thou, whom Nature hath not formed.
92. Holy art thou, that art stronger than all power.
93. Holy art thou, that art stronger than all excellency.
94. Holy art thou, that art better than all praise.
95. Accept these reasonable sacrifices from a pure soul, and a heart that stretched out unto thee.
96. O unspeakable, unutterable, to be praised with silence!
97. 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.
98. Therefore I believe thee, and bear witness, and go into the Life and Light.
99. Blessed art thou, O Father; thy man would be sanctified with thee, as thou hast given him all power.
The End of The Second Book, Called, POEMANDER….
THE THIRD BOOK, THE HOLY SERMON
So here is laid out the whole cosmic cycle. And the place where your soul finds itself is between the the End and the Renovation. “God, and the Mind, and Nature, and Matter, and Operation or Working, and Necessity, and Matter, and Operation or Working, and Necessity, and the End, and Renovation.” The earth and all that is upon it is about to be renovated for the sake of “the meek,’ as Christ promised.
THE FOURTH BOOK, CALLED THE KEY
“YESTERDAY’S Speech, O Asclepius, I dedicated to thee; this day it is fit to dedicate to Tat, because it is an Epitome of those general Speeches which were spoken to him.”
“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?”
“10. 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.”
“11. For all things else are for this, it is the property of Good, to be known. This is the Good, O Tat.”
“12. 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.”
“13. Trism. 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.”
“14. 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.”
“15. Tat. I would we also, O Father, could do so.”
18. 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.
19. 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.
20. Tat. How does thou mean deifying, Father?
21. Trism. There are differences, O Son, of every Soul.
22. Tat. But how dost thou again divide the changes?
“34. Knowledge is the gift of God; for all Knowledge is unbodily, but useth the Mind as an instrument, as the Mind useth the Body.” we share the universal consciousness of which the mind is simply the transmitter or operating system.
“46. But the Soul of Man is carried in this manner, The Mind is in Reason, Reason in the Soul, The Soul in the Spirit, The Spirit in the Body.“
“51. There are therefore, these three, God the Father, and the Good, the World, and Man. God hath the World, and the World hath Man; and the World is the Son of God, and Man as it were the offspring of the World.”
“52. 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.”
“60. 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.”
“61. 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.”
“62. 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.”
“63. 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.”
“64. 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.”
“65. And the strife of piety is to know God, and to injure no Man; and this way it becomes Mind.”
82. 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. The Communion of Gods to Men, and of Men to Gods.
83. This is the Bonas Genius, or good Demon (Holy Spirt): blessed soul that is fullest of it! And unhappy soul that is empty of it.
THE FIFTH BOOK, THAT GOD IS NOT MANIFEST, AND YET MOST MANIFEST
“7. But he that is One, that is not made nor generated, is also unapparent and unmanifest.”
“8. 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.”
“9. 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.”
Father, shine your beams of light upon me so that I might have perfect understanding and no the truth.
“10. 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.”
“11. 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.”
12. 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?
“13. But if thou will see him, consider and understand the Sun, consider the course of the Moon, consider the order of the Stars.”
“14. Who is he that keepeth order? For all order is circumscribed or terminated in number and place.”
“15. 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: whom doth he fear the while, O Son?”
“25. Who hath made all these things? What Mother? What Father? Save only god that is not manifest; that made all things by his own will.”
“26. 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!”
“27. 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.”
“28. 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.”
:29. 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.”
“30. For there is nothing in the whole World that is not himself; both the things that are, and the things that are not.”
“31. For the things that are he hath made manifest, and the things that are not he hath hid in himself.”
“32. This is God that is better than any name; this is he that is secret; this is he that is most manifest; this is he that is to be seen by the Mind; this is he that is visible to the Eye; this is he that hath no body; and this is he that hath many bodies; rather, there is nothing of any body which is not he.”
“33. For he alone is all things”
“34. 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.“
“35. Who therefore can bless thee, or give thanks for thee, or to thee?”
“36. Which way shall I look when I praise thee? upward? downward? outward? inward?”
“37. For about these there is no manner nor place, nor anything else of all things that are.”
“38. 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.”
“40. For what shall I praise thee? For what thou hast made, or for what thou hast not made? for those things thou hast manifested, or for those things thou hast hidden?
41. Wherefore shall I praise thee, as being of myself, or having anything of mine own, or rather being anothers?
42. For thou art what I am, thou art what I do, thou art what I say.
43. Thou art all things, and there is nothing else thou art not.
44. Thou are thou, all that is made, and all that is not made.
45. The Mind that understandeth.
46. The Father that maketh and frameth.
47. The Good that worketh.
48. The Good that doth all things.
49. 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 SEVENTH BOOK, HIS SECRET SERMON IN THE MOUNT OF REGENERATION, AND THE PROFESSION OF SILENCE
TO HIS SON TAT.
Tat.
“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.”
“2. 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.”
“3. 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.”
“4. Herm. O Son, this wisdom is to be understood in silence, and the seed is the true Good.”
“5. Tat. Who soweth it, O Father? for I am utterly ignorant and doubtful.”
“6. Herm. The Will of God, O Son.”
“7. And what manner of Man is he that is thus born? for in this point, I am clean deprived of the Essence that understandeth in me.”
“8. Herm. The Son of God will be another. God made the universe, that in everything consisteth of all powers.”
“9. Tat. Thou tellest me a Riddle, Father, and dost not speak as a Father to a Son.”
“10. Herm. Son, things of this kind are not taught, but are by God, when he pleaseth, brought to remembrance.”
“11. Tat. Thou speakest of things strained, or far fetched, and impossible, Father; and therefore I will directly contradict them.”
“12. Herm. Wilt thou prove a Stranger, Son, to thy Father’s kind?”
“13. Tat. Do not envy me, Father, or pardon me, I am thy Natural Son; discourse unto me the manner of Regeneration.”
“14. Herm. What shall I say, O my Son? I have nothing to say more than this, That I see in myself an unstrained sight or spectacle, made by the mercy of God; and I am gone out of myself into an immortal body, and am not now, what I was before, but was begotten in Mind.”
“15. 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.”
“16. 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.”
“17. Tat. Thou hast driven me, O Father, into no small fury and distraction of mind, for I do not now see myself.”
“18. Herm. I would, O Son, that thou also wert gone out of thyself, like them that Dream in their sleep.”
“19. Tat. Then tell me this, who is the Author and Maker of Regeneration?”
“20. Herm. The Child of God, one Man by the Will of God.”
“21. Tat. 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.”
“22. 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?”
“23. Trism. 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.”
“24. Tat. 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.”
“25. Herm. 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 the Generation which is in God.”
“26. Tat. Then am I, O Father, utterly unable to do it.”
“27. Herm. 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.”
“28. Tat. Have I any (revengers or) tormentors in myself, Father?”
“29. Herm. Yea, and those not a few, but many, and fearful ones.
“30. Tat. I do not know them, Father.”
“31. Herm. One Torment, Son, is Ignorance: a second, Sorrow; a third, Intemperance; a fourth, Concupiscence; a fifth, Injustice; a sixth, Covetousness; a seventh, Deceit; an eighth, Envy; a ninth, Fraud or Guile; a tenth, Wrath; an eleventh, Rashness; a twelfth, Maliciousness.”
“32. 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.”
“33. 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.”
“34. 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.”
“35. Therefore, rejoice, my Son, from henceforward, being purged by the powers of God, to the Knowledge of the Truth.
“36. For the revelation of God is come to us, and when that came, all ignorance was cast out.
“37. The Knowledge of Joy is come unto us. And when that comes, Sorrow shall fly away to them that are capable.
“38. 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?
“39. Now I call forth, Continence, the power which is over Concupiscence. This, O Son, is the stable and firm foundation of Justice.”
“40. For see how without labour she hath chased away Injustice; and we are justified, O Son, when Injustice is away.”
41. The sixth Virtue, which comes into us, I call Communion, which is against Covetousness.”
“42. And when that (Covetousness) is gone, I call Truth, and when she cometh, Error and Deceit vanisheth.”
“43. See, O Son, how the Good is fulfilled by the access of Truth; for by this means Envy is gone from us; for Truth is accompanied with the Good, together also with Life and Light.”
“44. And there came no more any torment of Darkness, but being overcome, they all fled away suddenly and tumultuously.”
“45. Thou hast understood, O Son, the manner of regeneration; for upon the coming of these Ten, the Intellectual Generation is perfected, and then it driveth away the Twelve; and we have seen it in the Generation itself.”
“46. Whoseoever therefore hath of Mercy obtained this Generation, which is according to God, he leaving all bodily sense, knoweth himself to consist of divine things, and rejoiceth, being made by god Stable and immutable.”
“47. Tat. O Father, I conceive and understand, not by the sight of mine eyes, but by the Intellectual operation, which is by the Powers. I am in Heaven, in the Earth, in the Water, in the Air; I am in Living Creatures, in Plants, in the Womb, everywhere.”
“48. Yet tell me, further, this one thing, How are the Torments of Darkness, being in number Twelve, driven away and expelled by the Ten Powers? What is the manner of it, Trismegistus?”
“49. This Tabernacle, O Son, consists of the Zodiacal Circle; and this consisting of Twelve numbers, the Idea of one; but all formed Nature admit divers Conjugations to the deceiving of Man.”
50. And though they be different in themselves, yet are they united in practice (as, for example, Rashness is inseparable from Anger), and they are also indeterminate. Therefore, with good reason do they make their departure, being driven away by the Ten Powers; that is to say, by the dead.”
51. For the number of Ten, O Son, is the begetter of Souls. And there Life and Light are united, where the number of Unity is born of the spirit.”
So I am 10/10 born under the numerical sign 10, “the begetter of souls,” where light and life are united in unity within me.
“52. Therefore, according to Reason, Unity hath the number of Ten, and the number of Ten hath Unity.”
“53. Tat. O Father, I now see the Universe and myself in the Mind.”
“54. Herm. This is Regeneration, O Son, that we should not any longer fix our imagination upon this Body, subject to the three dimensions, according to this, according to this speech which we have now commented, that we may not at all caluminate the Universe.”
“55. Tat. Tell me, O Father, This body that consists of Powers, shall it ever admit of Dissolution?”
“56. Herm. Good words, Son, and speak not things impossible; for so thou shalt sin, and the eye of thy mind grow wicked.”
“57. The sensible body of Nature is far from the Essential Generation, for that is subject to dissolution, but this is not; and that is mortal, but this immortal. Dost thou not know that thou art born a God, and the Son of the One, as I am?”
“58. Tat. How feign would I, O Father, hear that praise given by a Hymn, which thou saidst thou heardest from the Powers, when I was in the Octonary?”
“59. Herm. As Pimander said, by way of Oracle to the Octonary: Thou dost well, O Son, to desire the Solution of the Tabernacle, for thou art purified.”
“60. Pimander, the Mind of Absolute Power and Authority, hath delivered no more unto me, than those that are written; knowing that of myself, I can understand all things, and hear, and see what I will. And he commanded me to do those things that are good; and therefore all the powers that are in me sing.”
“61. Tat. I would hear thee, O Father, and understand these things.”
“62. Herm. Be quiet, O Son, and now hearken to that harmonious blessing and thanksgiving; the hymn of Regeneration, which I did not determine to have spoken of so plainly, but to thyself in the end of all.”
“63. Wherefore, this is not taught, but hid in silence.”
“64. So then, O son, do thou, standing in the open Air, worship, looking to the North Wind, about the going down of the Sun; and to the South, when the Sun ariseth. And now keep silence, Son.”
THE SECRET SONG.
The Holy Speech.
65. Let all the Nature of the World entertain the hearing of this Hymn.
66. Be opened, O Earth, and let all the Treasure of the Rain be opened.
67. You Trees, tremble not, for I will sing and praise the Lord of the Creation, andand the All, and the One.
68. Be opened, you Heavens; ye Winds, stand still, and let the immortal Circle of God receive these words.
69. For I will sing and praise him that created all things, that fixed the earth, and hung up the Heavens, and commanded the sweet water to come out of the Ocean, into all the World, inhabited and not inhabited, to the use and nourishment of all things or men.
70. That commanded the fire to shine for every action, both to Gods and Men.
71. Let us altogether give him blessing, which rideth upon the Heavens, the Creator of all Nature.
72. This is he that is the Eye of the Mind, and will accept the praise of my Powers.
73. O all ye Powers that are in me, praise the One, and All.
74. Sing together with my Will, all you Powers that are in me.
75. O Holy knowledge, being enlightened by thee, I magnify the intelligible Light, and rejoice in the joy of the Mind.
76. All my Powers sing praise with me, and now, my Continence, sing, praise my Righteousness by me; praise that which is righteous.
77. O Communion which is in me; praise the All.
78. By me the Truth sings praise to the Truth, the Good praiseth the Good.
79. O Life, O Light, from us, unto you, comes this praise and thanksgiving.
80. I give thanks unto thee, O Father, the operation or act of my Powers.
81. I give thanks unto thee, O God, the Power of my operations.
82. By me the Word sings praise unto thee; receive by me this reasonable (or verbal) Sacrifice in words.
3. The powers that are in me cry these things, they praise the All, they fulfil thy Will; thy Will and counsel is form thee unto thee.
84. O All, receive a reasonable sacrifice from all things.
85. O Life, save all that is in us; O Light, enlighten, O God, the Spirit; for the Mind guideth (or feedeth) the Word; O Spirit-bearing Workman.
86. Thou are God, thy Man cryeth these things unto thee through, by the Fire, by the Air, by the Earth, by the Water, by the Spirit, by thy Creatures.
87. From eternity I have found (means to) bless and praise thee, and I have what I seek; for I rest in thy Will.
88. Tat. O Father, I see thou hast sung this song of praise and blessing, with thy whole Will; and therefore have I put and placed it in my World.
89. Herm. Say in thy Intelligible World, O Son.
90. Tat. I do mean in my Intelligible world; for by thy Hymn and song of praise my mind is enlightened, and gladly would I send from my Understanding, a Thanksgiving unto God.
91. Herm. Not rashly, O Son.
92. Tat. In my Mind, O Father.
93. Herm. Those things that I see and contemplate, I infuse them into thee, and therefore say, thou Son, Tat, the author of thy succeeding Generations, I send unto god these reasonable sacrifices.
94. O God, thou art the Father, thou art the Lord, thou art the Mind, accept these reasonable sacrifices which thou requirest of me.
95. For all things are done as the Mind willeth.
96. Thou, O Son, send this acceptable Sacrifice to god, the Father of all things; but propound it also, O Son, by word.
97. Tat. I thank thee, Father, thou hast advised and instructed me thus to give thanks and praise.
98. Herm. I am glad, O Son, to see the Truth bring forth the Fruits of Good things, and such immortal Branches.
99. And learn this from me: Above all other Virtues entertain Silence, and impart unto no man, O Son, the tradition of Regeneration, lest we be reputed Calumniators; for we both have now sufficiently meditated, I in speaking, thou in hearing. And now thou dost intellectually know thyself and our Father.
The End of the Seventh Book….HIS SECRET SERMON IN THE MOUNT OF REGENERATION,
AND THE PROFESSION OF SILENCE.
THE EIGHTH BOOK, THE GREATEST EVIL IN MAN IS THE NOT KNOWING GOD
7. But first thou must tear to pieces, and break through the garment thou wearest, the web of Ignorance; the foundation of all Mischief; the bond of Corruption; the dark Coverture; the living Death; the sensible Carcass; the Sepulchre, carried about with us; the domestical Thief, which in what he loves us, hates us, envies us.
8. Such is the hurtful Apparel, wherewith thou art clothed, which draws and pulls thee downward by its own self, lest looking upward and seeing the beauty of Truth, and the Good that is reposed therein, thou shouldst hate the wickedness of this Garment and understand the traps and ambushes which it had laid for thee.
9. Therefore doth it labour to make good those things that seem, and are by the senses, judged and determined; and the things that are truly, it hides, and envelopeth in much matter, filling what it presents unto thee, with hateful pleasure, that thou canst neither hear what thou shouldst hear, nor see what thou shouldst see.
A UNIVERSAL SERMON TO ASCLEPIUS.
“55. Asclep. This reason is beyond all contradiction, O Trismegistus, but what shall we call the place in which the whole Universe is moved?
56. Herm. Call it incorporeal, O Asclepius.
57. Asclep. What is that, incorporeal or unbodily?
58. Herm. The Mind and Reason, the whole, wholly comprehending itself, free from all Body, undeceivable, invisible, impassible from a Body itself, standing fast in itself, capable of all things, and that Savour of the things that are.
59. Whereof the Good, the Truth, the Archetypal Light, the Archetype of the Soul, are, as it were, Beams.
60. Asclep. Why, then, what is God?
61. Herm. That which is none of these things, yet is, and is the cause of being to all, and every one of the things that are; for he left nothing destitute of Being.
62. And all things are made of things that are, and not of things that are not; for the things that are not, have not the nature to be able to be made; and again, the things that are, have not the nature never to be, or not to be at all.
63. Asclep. What dost thou then say at length that God is?
64. Herm. God is not a Mind, but the Cause that the Mind is; not a spirit, but the Cause that the Spirit is; not Light, but the Cause that Light is.
65. Therefore, we must worship God by these two Appellations, which are proper to him alone, and to no other.
67. And this he is and nothing else; but all other things are separable from the nature of Good
THE MIND TO HERMES.
73. Therefore all the other Gods are honoured with the title or appellation of God, but God is the Good, not according to Heaven, but Nature.
74. For there is one Nature of God, even the Good, and one kind of them both, from whence all are kinds.
75. For he that is Good, is the giver of all things, and takes nothing; and, therefore, God gives all things, and receives nothing.”
“76. That there is some Body that doth these things it is apparent, and that he is also one, it is most manifest.
77. For there is one Soul, one Life, and one matter.
78. Who is this? who can it be, other than the One God?
79. For whom else can it benefit to make living things, save only God alone?
80. There is therefore One God.
81. For it is a ridiculous thing to confess the World to be one, one Sun, one Moon, one Divinity, and yet to have, I know not how many gods.
82. He therefore being One, doth all things in many things.
83. And what great thing is it for God, to make Life, and Soul, and Immortality, and Change, when thyself dost so many things?
91. Now give thyself unto me, O Hermes, for a little while, thou shalt the more easily understand, that it is the necessary work of God, that all things should be made or done that are done, or were once done, or shall be done.
92. And this, O best beloved, is Life.
93. And this is the Fair.
94. And this is the Good.
95. And this is God.
96. And if thou will understand this by work also, mark what happens to thyself when thou will generate.
97. And yet this is not like unto him, for he is not sensible of pleasure, for neither hath he any other Fellow Workman.
98. But being himself the only Workman, he is always in the work, himself being that which he doth or maketh.
99. For all things, if they were separate from him, must needs fall and die, as there being no life in them.
100. And again, if all things be living wights, both which are in heaven, and upon earth, and that there be one Life in all things which are made by God, and that is God, then certainly all things are made or done by God.
101. Life is the union of the Mind and the Soul.
102. But death is not the destruction of those things that were gathered together, but a dissolving of the Union.
103. The Image therefore of God, is Eternity; of Eternity, the World; of the World, the Sun: of the Sun, Man.
104. But the people say, That changing is Death, because the body is dissolved, and the Life goeth into that which appeareth not.
105. By this discourse, my dearest Hermes, I affirm as thou hearest. That the World is changed, because every day part thereof becomes invisible, but that it is never dissolved.
106. And these are the Passions of the World, Revolutions and Occultations, and Revolution is a turning, but Occultation is Renovation.
107. And the World being all formed, hath not the forms lying without it, but itself changeth in itself.
108. Seeing then the World is all formed, what must he be that made it! for without form, he cannot be.
109. And if he be all formed, he will be kept like the World, but if he have but one form, he shall be in this regardless of the world.
110. What do we then say that he is? We will not raise any doubts by our speech, for nothing that is doubtful concerning God is yet known.
111. He hath therefore one Idea, which is proper to him, which, because it is unbodily, is not subject to the sight, and yet shows all forms by the Bodies.
119. Consider him that contains all things, and understand that nothing is more capacious, than that which is incorporeal, nothing more swift, nothing more powerful, but it is most capacious, most swift, and most strong.
120. And judge of this by thyself, command thy Soul to go into India, and sooner than thou canst bid it, it will be there.
121. Bid it likewise pass over the Ocean, and suddenly it will be there; not as passing from place to place, but suddenly it will be there.
122. Command it to fly into Heaven, and it will not need no wings, neither shall anything hinder it, not the fire of the Sun, not the Aether, not the turning of the Spheres, not the bodies of any other Stars, but cutting through all, it will fly up to the last and furthest body.
123. And if thou wilt even break the whole, and see those things that are without the world (if there be anything without), thou mayest.
124. Behold, how great power, how great swiftness thou hast! Canst thou do all thee things, and cannot God?
125. After this manner, therefore, contemplate God to have all the whole world to himself, as it were, all thoughts, or intellections.
126. If therefore thou wilt not equal thyself to God, thou canst not understand God.
127. For the like is intelligible by the like.
128. Increase thyself unto an immeasureable greatness, leaping beyond every Body, and transcending all Time, become Eternity, and thou shalt understand God: If thou believe in thyself, that nothing is impossible, but accountest thyself immortal, and that thou canst understand all things, every Art, every Science, and the manner and custom of every living thing.
129. Become higher than all height, lower than all depths, comprehend in thyself the qualitites of all the Creatures, of the Fire, the Water, the Dry, and Moist, and conceive likewise, that thou canst at once be everywhere, in the Sea, in the Earth.
130. Thou shalt at once understand thyself, not yet begotten in the Womb, young, old, to be dead, the things after death, and all these together, as also times, places, deeds, qualities, quantities, or else thou canst not yet understand God.
131. But if thou shut up thy Soul in the Body, and abuse it, and say, I understand nothing, I can do nothing, I am afraid of the Sea, I cannot climb up to Heaven, I know not who I am, I cannot tell what I shall be: What hast thou to do with god? for thou canst understand none of those Fair and Good things, and be a lover of the body and Evil.
132. For it is the greatest Evil, not to know God.
133. But to be able to know, and to will, and to hope, is the straight way, and Divine way, proper to the Good, and it will everywhere meet thee, and everywhere be seen of thee, plain and easy, when thou dost not expect or look for it; it will meet thee waking, sleeping, sailing, travelling, by night, by day, when thou speakest, and when thou keepest silence.
134. For there is nothing which is not the Image of God.
135. And yet thou sayest, God is invisible; but be advised, for who is more manifest than He?
136. For therefore hath he made all things, that thou by all things mayest see Him.
137. This is the Good of God, this is the Virtue, to appear, and to be seen in all things.
138. There is nothing invisible, no, not of those things that are incorporeal.
139. The Mind is seen in understanding, and God is seen in doing or making.
140. Let these things thus far forth, be made manifest unto thee, O Trismegistus.
141. Understand in like manner, all other things by thyself, and thou shalt not be deceived.”
THE TWELFTH BOOK, HIS CRATER OR MONAS
“8. For Man became the Spectator of the Works of God, and wondered, and acknowledged the Maker.
9. For he divided Speech among all Men, but not Mind, and yet he envied not any; for Envy comes not thither, but is abode here below in the Souls of men, that have not the Mind.
10. Tat. But wherefore, Father, did not God distribute the Mind to all men?
11. Herm. Because it pleased him, O Son, to set that in the middle among all souls, as a reward to strive for.
12. Tat. And where hath he set it?
13. Herm. Filling a large Cup or Bowl therewith, he sent it down, giving also a Cryer or Proclaimer.
14. And he commanded him to proclaim these things to the souls of men.
15. Dip and wash thyself, thou that art able in this Cup or Bowl: Thou that believeth that thou shalt return to him that sent this Cup; thou that acknowledgest whereunto thou wert made.
16. As many, therefore, as understood the Proclamation, and were baptized, or dowsed into the Mind, these were made partakers of knowledge, and became perfect men, receiving the Mind.
17. But as many as missed of the Proclamation, they received Speech, but not Mind; being ignorant whereunto they were made, or by whom.
8. But their Senses are just like to brute Beasts, and having their temper in Anger and Wrath, they do not admire the things worthy of looking on.
19. But wholly addicted to the pleasures and desires of the Body, they believe that man was made for them.
20. But as many as partake of the gift of God; these, O Tat, in comparison of their works, are rather immortal, than mortal men.
21. Comprehending all things in their Mind, which are upon Earth, which are in Heaven, and if there be anything above Heaven.
22. And lifting up themselves so high, they see the Good, and seeing it, they account it a miserable calamity to make their abode here.
23. And despising all things bodily and unbodily, they make haste to the One and Only.
24. Thus, O Tat, is the knowledge of the Mind, the beholding of Divine things, and the Understanding of God, the Cup itself, being Divine.
25. Tat. And I, O Father, would be baptized and drenched therein.
26. Herm. Except thou first hate thy body, O Son, thou canst not love thyself, but loving thyself, thou shalt have the Mind, and having the Mind, thou shalt also partake the Knowledge or Science.
27. Tat. How meanest thou, O Father?
28. Herm. Because it is impossible, O Son, to be conversant about things Mortal and Divine.
29. For the things that are, being two Bodies, and things incorporeal, wherein is the Mortal and the Divine, the Election or Choice of either is left to him that will choose: For no man can choose both.
30. And of which soever the choice is made, the other being diminished or overcome, magnifieth the act or operation of the other.
34. For God is innocent or guiltless, but we are the causes of Evil, preferring them before the Good.
35. Thou seest, O Son, how many Bodies we must go beyond, and how many Choirs of Demons, and what continuity and courses of Stars, that we may make haste to the One, and only God.
36. For the Good is not to be transcended, it is unbounded and infinite, unto itself, without beginning, but unto us, seeming to have a beginning, even our knowledge of it.
37. For our Knowledge is not the beginning of it, but shews us the beginning of its being known unto us.
38. Let us, therefore, lay hold of the beginning, and we shall quickly go through all things.
39. It is indeed a difficult thing to leave those things that are accustomable and present, and turn us to those things that are ancient, and according to the original.
40. For these things that appear, delight us, but make the things that appear not, hard to believe, or the things that appear not, are hard to believe.
41. The things most apparent are Evil, but the Good is secret, or hid in, or to the things that appear, for it hath neither Form nor Figure.
42. For this cause it is like to itself, but unlike everything else, for it is impossible that anything incorporeal should be made know, or appear to a Body.
50. And that which is increased, is increased by Unity, but is consumed and vanished through weakness, being not able to receive the Unity.
51. This Image of God, have I described to thee, O Tat, as well as I could, which if thou do diligently consider, and view by the eyes of they Mind, and hear, believe me, Son, thou shalt find the way to things above, or, rather, the Image itself will lead thee.
52. But the spectacle or sight, hath this peculiar and proper: Them that can see, and behold it, it holds fast and draws unto it, as they say, the Loadstone doth Iron.”
16. And the Piety is the knowledge of God, whom whosoever knoweth, being full of all good things, hath Divine Understanding, and not like the many.
17. And therefore they that have that knowledge, neither please the multitude, nor the multitude them, but they seem to be mad, and to move laughter, hated and despised, and many times also murdered.
18. For we have already said, That wickedness must dwell here, being in her own region.
19. For her region is the Earth, and not the World, as some will sometimes say, Blaspheming.
20. But the Godly or God-worshipping Man, laying hold on knowledge, will despise or tread under all these things, for though they be evil to other men, yet to him all things are good.
21. And upon mature consideration, he refers all things to knowledge, and that which is most to be wondered at, he alone makes Evil things good.
Fifteenth Book,
OF TRUTH TO HIS SON TAT.
5. Tat. Is not man true, O Father?
26. Herm. As far forth as he is a man, he is not true, Son, for that which is true, hath of itself alone its constitution, and remains and abides according to itself, such as it is.
27. But man consists of many things, and doth not abide of himself, but is turned and changed, age after age, Idea after Idea, or form after form, and this while he is yet in the Tabernacle.
May Go Bless you as he has me with these words. Thank you for leading your child, mercifully, into the light of your being. Please bless the world with your light. Let it fall upon us in this very moment. I cast it three times upon the world by these words combined with your power.
For the full book: https://sacred-texts.com/eso/pym/pym04.htm