The Illusion of Reality

'From the great voids of space came a sound and matter to shape'

"Reality is merely an illusion, albeit a very persistent one." Albert Einstein

The Alpha and the Omega of creation

“Everything we call real is made of things that cannot be regarded as real.” Niels Bohr physicist Everything in creation is a part of the ocean of thought from the Great mind. From the original thought wave still resounding through the great void since it was first inspired.

It seems difficult to imagine that our most intensely emotional condtions whether most joyous or poignant moments in life are simply nothing more than an illusion created in our own minds.

Our ancient ancestors were correct, our senses really do deceive us. Infact our physical material reality really ISN’T solid at all.

Man is coming to new awareness and finding the ancients indeed were deeply rooted in primordial knowledge about sacred sciences, Alchemy, the stars and planets and prophecy itself. They understood that beyond the physical world there were worlds undiscovered in the spheres of space.

They understood that in the darkness of consciousness lay all of life's true mysteries wanting to be known. That all creation from the smallest particle to the largest celestial body, transcending the the outer layers of the heavenly arenas, are interconnected. Worlds within worlds, Unseen by the physical eye yet undoubtedly glimpsed by the minds vision.

"Who looks outside, dreams; who looks inside, awakens." Carl Jung

Looking at the world today it is hard not to be absorbed in the various occurences that happen daily around us, the over-stimulation of our senses, the over-extension of our energy in multiple directions. We as human beings are becoming diluted, drained, emptied of substance almost mechanical and robot-like, overloaded with stimuli and negative data that is bombarding us from the airwaves around us on a physical and subtle level.

As spiritual beings having a human experience, man is slowly losing his humanity. That which makes him transcend his animal nature. If he becomes disconnected from his inner spiritual nature, he becomes superficial and dense, insensitive to the subtle nuances of the souls guidance. So lost and solidified into matter that his thinking has become rigid and profane. A thousand messages are overlooked in daily life from spirit.

Hundreds of subtle transmissions happening all around that his vision is unable to perceive because his lens is purely focused on the material spectrum.

Messages from Spirit connect us to important points in timespace and dimensions via awareness. When we respond to promptings from spirit and aspire toward this, the spiritual world comes into focus.

This is working on a level of reality that transcends Matter. When we consciously affirm what we are being directed toward, awareness surfaces and there is a remembrance that takes place on a cellular (atomic) levels. We recognize or re-'cognize' ourselves.

We are tuning into a higher dimensional layer unplugged from the manmade fabrication of reality, an 'imitated' world created at a denser layer of reality and held there by our false beliefs. It is a projection, an extension of absolute belief, frozen into matter, thereby taking form in our reality.

Our every internal response to the outside world is met with a reaction from the universe attracting resonant harmonic thoughts. Like attracts like. Thus this alchemical process creates our inner environment taking shape mirroring on the outside in the world of form. In essence these are reflections from our mind unraveling and coming to life! The chemistry and dynamics of our combined thoughts and emotions becomes our reality. The world around us is an emanation of the collective mind. An echo of thought projected by our energy imput, and amplified multiple times by our emotional charge. Our energy is always being returned to us.

The manner in which we approach life, responds back to us.

Life is the neverending story unfolding, of creation itself. The power of the mind over matter according to the condition of the ego self. The watery depths of the 'self' and soul's journey, reflecting it's deeper insight of what was hidden beneath the surface, When our cup holds still water within, what overflows into our outer world will be harmonious and calm. Outer peace comes from inner peace.

When we are conflicted inside, our outer reality reflects discord and chaos. We exist in the same earth, yet we are experiencing multiple realities depending on the dynamics of our beliefs, perspectives, pastlives karma, life path and destiny. It is only when we become aware of the full spectrum of reality, obscurity fades and truth emerges. Such is the nature of creation that the emerging of truth has in each of us as well as creation itself, a moment of clarity, thus changing everything for evermore. We are in such a monumental moment of time in the journey of creation.

The culminating axiom of Truth moves through the dense layers of darkness, . The appearance of the true self. The rising of the Sun as the great Satya Yuga cycle begins it's outpouring of divine light from the great central sun activating all of existence. This corresponds with our own inner dawn of consciousness; The dark night of the soul.

The Rising is not as much an external event as an internal one. The bringing fourth of that which is hidden inside the consciousness of every creature on earth, that which has been witheld. The earth shifts are a result of the inner forces pouring out into the world, all things revealed from within, as such the outer cataclysms are reflecting the inner changes. All must be annihilated in order to be be born anew. Just as a seed is completely destroyed in order to become what it is truly meant to be. The Pheonix arising from it's ashes.

When we are in awareness on a deeper level, when we actualize the alchemy of our existence. It is in the 'becoming' the journey itself as much as in the goal. Just as the cure is also found in the path back to wellness for the sick and suffering. Every path is perfectly aligned in it's purpose and destination. The path it takes is reflective of its begining and end. For everything is but a degree in the circle finding completion.

These are the endless cycles of creation, spinning into being the spheres of alternate realities.

As you make the connections, you begin to alter the biochemistry of your mental and emotional patterns and activity with more fluidity, and begin passing through the membranes of the mind that keep you fixed in the absoluteness of physicality. Everything is relative to our point of view. If our operating system is only compatible with the matrix reality, then it will not support belief in UFO's spirits, higher truths etc, whereas if your internal operating system functions are compatible with 'matrix unplugged', it will be able to support 'apps' like higher knowledge, metaphysical reality which is beyond worldly or the physical 'hardware'. In reality we have unlimited potential of transcending multiple dimensional levels and layers of realities, our ability however is largely dormant and inactive, and needs to be activated through our understanding and application. If we are left hard wired to the old system, we will continue in its reality, over and over, the karma cycles repeating because we have not transcended it, locked into the matrix. Matrix upon matrix like Russian dolls interlocked. Trapped in the illusion of physicality.

Each synchronicity when experience is an energetic activation,the aligning of many realities, with the function of connecting them together in timespace. They become like nodes on the map of destiny, binding them. it is an interstellar navigation system that actively connects us to the dynamism of creation, tuned into the greater cosmic scheme of things.

The Sacred Science of existence

'Matter is energy, All energy transforms' Matter is slow spinning energy, just picture the spokes of a bicycle, non motion you see them, when speed is added, the spokes become invisible.

The great 'misconception' that the atom was the smallest particle in the universe, became extinct with the discovery that the atom itself is made up of even smaller, subatomic elements. And the revelation that these subatomic particles emit various “strange energies.” In reality subatomic particles hover back and fourth between realities easily changing states, it is within this chemistry, the creative dynamic forces of opposites, the movement of the electric/magnetic interplay that allows such a phenomena. Not unlike the changing states in H2O, when heated becomes vapour as subtle as air, the liquid state of water when its environment is altered and when chilled becomes dense solid Ice- Matter. Neutonian Law, the basis of scientific proof was dropped, as a new awareness emerged that matter is nothing but an ILLUSION.

Mainstream science has begun to recognize that everything in the Cosmos and creation is made out of energy. E = mc2 Albert Einstein’s theory of special relativity that shows that the increased relativistic mass (m) of a body comes from the energy of motion of the body—that is, its kinetic energy (E)—divided by the speed of light squared (constant) (c2). This equation expresses the fact that mass and energy are the same physical entity and can be changed into each other. Light waves act like particles and particles act like waves, Matter can go from one place to another without moving through the intermediary space.

Information moves instantly across vast distances. REMOTELY.

Physical atoms are made up of vortices of energy that are constantly spinning and vibrating, spinning and circurmabulating around a center, each one emanating its own unique energy signature. Therefore, if we really want to become witnesses and observers to know the greater panorama, and not just the 'slice' we are perceiving from this limiting physical experience, we must first discover the reality of what we are.

In truth we are beings of energy and vibration. Everything animate and inanimate, radiates this

energy at a certain frequency band, depending on it's particular expression in the world of form. A dense or subtle imprint in the world of matter, which is merely an extention of the unseen world where it's reality is rooted. We cannot estimate the reality of the root by looking at what branches out into the world of matter. What is temporal and impermenant and what is eternal. We cannot know from its outer appearance or physical manifestation, it is from its energy which is rooted in the heavenly kingdoms that gives it value. It is only in the intangible that we find a connection to that which is everlasting, because it is from the higher worlds. It is only through consciousness and awareness we bring the intangible into reality. This is because all realities are an overflow of the Divine mind mirroring through the All pervading interconnected intelligence in creation, the Creatrix.

By (wo)man's coming into awareness (s)he solidifies the intangible into the physical world; anchoring it in and fossilizing it into the densest expression of the 'energy' ie in physical form yet emanating from it's root in the spiritual realm.

Snake illusion

it is a scientific fact that the "external world" has no materialistic reality and that it is a collection of images perpetually presented to our soul by the spirit realm. The shifting in and out of dimensions at the subatomic levels due to the electromagnetic dynamism, the moving in and out of states.

In truth, ALL of the physical world can be altered in its state with a simple change in the conditions within its environment (thoughts). Something as basic and primordial as Sound waves.

Soundwaves can be altered and ripple out into timelines and effect future realities. By going back to a timeline (remotely) you can change the 'effects' of an event so that everything beyond in the timelines will adjust to fit the new vibration and soundwave. It is really that simple!

Frequencies: divine algorythmic oceans and fountainheads

Another way we can gain perspective on the reality of Matter is in the all encompassing and ever- evolving Codex of the Cosmos. All of Creation is exquisitely expressed in numerical values and number codes. Numbers are connected to the divine essences of realities. Numbers are the language of the Creatrix, penetrating the outer layers and covering the interior realities of a creation or reality expressed through the secret contained in its essence. Thus, manifesting a creation or reality through its most raw form ie. molecular, then atomic then quantum (etc.) gives us a more accurate understanding of that creation of it's reality. The more basic the representation the more accurate the knowledge pertaining to that creation (single-digit (singularity) representation or double- and triple-digit ((multiplicity) representations corresponding to multiple layers)).

67:3 [And] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision; do you see any breaks? 67:4 Then look again and yet again, thy sight will return unto thee weakened and made dim. Everything in the creative world can be more perfectly described in algorithyms and numeric codes. A realm where numbers are crucial is the realm of the Periodic Table in chemistry. By taking elements and the numeric values from the periodic table we can describe every creation. For instance, humans are made from carbon-6, hydrogen-1, helium-2, Oxygen-8 and Nitrogen-7. You can describe any other creation, such as chairs, rocks or stars by its atoms and molecular code of numbers.

Another realm where numbers play an important role is the realm of Computer Technology. Allah is showing us through that technology that the highest code system is that of numbers because it is related to Angelic Knowledge. So numbers strip a creation from its layers of errors (the errors are the signs of existence of the limits of the linear egoic mind) and present that creation in its most fundamental form: the form of alignment.

On the other hand, letters form words and words form sentences which in turn ideas. As you can see, there is a lot of room for errors with ideas because the ego starts interfering through imagination. Numbers take all those layers of superficiality away. In the same way we create faulty systems within our reality, which are like glitches and cause discord in the Creatrix and natural order. The Divine mind sent out a thought eons ago that set the eternal echoes of destiny throughout the vast ocean of creative potential and set out it's constructs according to divine decree. As man began to project counter-thoughts into the Creatrix through the power of his mind, this created new patterns that were Imbalanced, out of alignment and harmony with the original divine covenant. Thought moves in etheric layers and is fueled by the energy of emotion/fire, creation and mankind is made up of water and earth, which moves in relation and with interconnectivity bringing about the cycles of birthing and physical conditions for solidifying it into matter.

Divine Imprints: The Science of Sound

"Your remedy is within you, but you do not sense it. Your sickness is from you, but you do not perceive it. You presume you are a small entity, but within you is enfolded the entire Universe. You are indeed the Evident Book, by whose alphabet the Hidden becomes Manifest.

Therefore you have no need to look beyond yourself. What you seek is within you, if only you reflect " ~ Imam Ali (Sufi Mystism)

"There is an ocean of pure vibrant thought in each one of us that is consciousness, most humans run on between 3-7% of the potential unlimited consciousness within us, and its right at the source and base of mind, right at the source of thought and its also at the source of all matter. There is no matter as such, all matter originates and exists only by virtue of a force which brings the particle of an atom to vibration and holds this most minute solar system of an atom together. We must assume behind this force the existence of a conscious intelligent mind. This mind is the matrix of all matter." Max Planck

The solidity of matter seems indisputable as a fixed thing you can see or touch, your body is also confirming it's 'realness' and is reassuringly solid, but beginning with einstein modern physics has assured us that its solidity is a mirage.

All physical matter, everything we have around us is a result of a frequency. That also means if you amplify the frequency the structure of the matter will change. Oscillating a wine glass by playing sound at its resonance frequency will cause it to vibrate with great speed destabilizing it's structure eventually even shattering it into pieces. In ancient times it may even have appeared as unseen forces at work, Magic. In reality sound is the

primordial initiating force of our existence, the creative catalyst, that is still resounding in the spheres of timespace, the sacred science that is the alchemy at work in the dynamism in creation.

'Words Create Worlds'

It was well known to the ancients as well as modern psychologists that words mold our minds from the youngest age. It creates landscapes in our imagination as children that nurture our innermost environment, the universe within us. Our very substance. Each subatomic particle is part of the greater cosmic scheme, a perfect drop resonant of its larger whole, the infininte ocean, ever connected. It is in this electro-magnetic connectivity we are in constant communication with the entire network of creation.

Transmitting and receiving information. Our mind is interconnected to such a degree that it has a direct measurable bearing on the flow of electrical current. Our thoughts, intentions, and energetic state have a powerful influence on the flow of electricity. Our thought and speech influences the 5 elements causing a response and sending out signals to and fro. When we speak we trigger energypoints in our mouth with our tongue corresponding to paths of energy known as meridians that connect to our energy body which simultaneously exists in another dimension. The energy is moved through vortices in the body outward to the other bodies/dimensions which correspond to the combination of worlds, letters and syllables pronounced.

Where the term "Spelling" comes from. It is in the Alchemy of sounding words through unification of combinations of letters and words, tongue positions etc, their connection to the divine worlds through their corresponding values in numbers, which open their angelic realities and are delivered in through the lightbody through sound resonance and imprinted into aetheric matter and brought into manifestation by its projection into the densities of the material world. Matter. Matter is simply a projection at the level of thought, which has been grounded by consciousness into reality and our absolute belief in the projection.

Light triggers and responses in the electric body causing the body to produce a chemstry within, there are constant chemical changes happening and depending on the experience it will determine the harmonics that are created within us, our inner condition overflows and unfolds in our outer life in relationships, situations and circumstances which reflect back to us as a clear mirror. Projections from our own psyche.

If our consciousness is merely neural activity and chemical signals and processes in the brain that have causal effects on the outside world, clearly our physical brain and our consciousness are two distinct (yet connected) things. Consciousness is not something inseparable from the outside world, consciousness is interactive and dynamic, something we project outward and touch the world with, far from a mere internal process.

The heart is the centre of the human being, many believed the brain to be the centre of consciousness, the Quran is cryptic, it has a number/letter codex that was meant for opening and trigerring our memory, just as the Tarot, the emerald tablets of thoth, the Kolbrin Bible, the stories of the gods and goddess, mystics, messengers, they ALL- bar absolutely NONE- used esoteric means, plant psychoactives and medicine plants, Alchemy and magic spells, secret WORDS of absolute power, the arc of the Covenant hold the codes of the original covenant we as soul made in the soul world, This is how Covens were formed, to continue the TRUE path of magic. Sacred sex and creative force of manifestation to alter collective codes, they are the true gods and goddess who incarnated throughout history, and were at the center of history until the last days, which we are in, from All legends, from the upanishads, vedic texts, emerald tablet, mayan traditions and indiginous peoples, the gnostic texts, dead sea scrolls, nag hammadi, and all hidden books that were never cononized in ANY organized "religion" because teh goids were always challenged and the ignorant just as today are too linear and materialistic to understand higher concepts and "read" the abstract truths that were HIDDEN from THEIR EYES, for protection.

If the ignorant would have understood that everything on the deepest level was referencing SEX, they would have destroyed it all, but they take things literally and become fanatic based on fear and control and this is how all TRUTHS became obscured and diluted and we lost connection to the real understanding of the symbology and meaning of the story, It was never literal, when we fell deeper into density, knowledge became endangered and we could not share it openly with the profane, and true power became taboo and controlled which is why you will find this puritanical idealism of virginal woman abstaining from sexual promiscuity a way to manipulate women into disowning their sexual prowess and power, to be controlled over by men.

"They have hearts that they are not able to understand with."

The center of human consciousness is the heart and not the brain itself, only in recent times has mainstream science come to recognize that human beings more than 40,000 neurons in the heart; 'cells' in the heart that are communicating. A two-way communication link between brain and heart: the brain signals messages to the heart, and back. The brain receives these messages from the heart, which reach the amygdala and the thalamus. The cortex receives input from the amygdala and thalamus that it processes to produce emotion (electro- magnetic-motion); the new cortex relates to learning and reasoning. These processes are recent discoveries, as we can see, the heart is an extremely sophisticated organ.

The Energy of Physicality

If we are seeing from a view beyond the threshold of the material world, we see the only realities are in the spiritual dimensions, this is the spillage and what boils over, matter is not more then solified fixed thought anchored from the world of spirit. As it transcends the cycles of change, it transforms to other then this, since matter is the lower manifestation of thought and depending on the intention essence and true nature in spirit, it becomes matter which perishes and transforms to dust, or transcends the thresholds of lower dimensions into the upper everlasting worlds.

Thus physicality is an illusive impermenant state we move through, . A temporal reality. Ever changing states of existence, as such with a slight alteration in its chemistry one states comes to an end as it moves into another level or existence. Birth, death rebirth.

Buddha described the reality of things with several metaphors and warned that things do not exist the way they appear and therefore he said reality is like: “A mirage, a cloud castle, a dream, an apparition, without essence, but with qualities that can be seen.”

So just as a seed when planted is completely annhilated in order to become it's essence and potencial, the hidden unseen forces in the seed unravel in the bio-active environment of the earth, and with the addition of a combination of ingredients (elements) and the energy and power of the SUN and timing of the MOON monthly sojourns, the magic awakens within the innermost core- the heart of the seed. It's outer shell is dissolved, the alchemy begins.

We began as a spark inspired from the Great Celestial Fire of love seeded into the womb of the earth, as above so below, we activate the womb in the microcosm, cocooned safely in the dense blinding darkness of the world squeezed through the narrow passage of time.

Birth is a Trans-formation, a metamorphosis through the stress and friction (fire) of life, the growing pains of our resistent limiting skin suit, bones and physicality, FIXED yet every mutable to the aeons of change, till we emerge whole, transcended from the raw and primal to the refined- illumined state. Like the sweet scent of fragrance, is released through burning; only through the inner fires of purifiying the intoxicating vapours of the illusion, it's a healing balm of spirit infiltrate the veils of the mind and releases it's hidden fragrance

Pain stakingly droplet by droplet, precious substance is gathered only to be vapourized for a moment of pleasure and arousing the senses in it's remembrance- The pure absolute substance of the spirit is released, sacrificing itself fully in essence for love. What is more pleasing to the senses then fragrance and it's inner workings?

- Truth is a familiar smell reminding us of 'home'

It is at this moment of gathering, within the great crucible of creation that the essence of life is extracted. The subatomic particles of the existing reality are liberated from the material glue holding it together, can we attain complete freedom from the bondage of physicality. Completed in our true essence. Beyond matter, time or the limits of mind and body.

Transcended from the profane state, to the sacred state, so the energy of the new being can be more efficiently structured, processed and metabolized at a higher molecular level. Unrestricted by an 'absolute' or fixed form. As we are rising we are embodying the energy and becoming. We are going from a constant state of doing, to being, integrating and processing in higher realms beyond the limitations of the cycles of life and death, physicality and timespace.

We are here to go from a lesser 'generic' existence functioning on 3-7% conscious awareness, passing the threshold of chaos and density vibrational field wave band (ie. physicality) so that it is no longer bound by limits of the body, awakening the superconsciousness. The Greater more expanded state of existence, traveling beyond timespace.

We begin to awaken the deeper layers of the heart through reflection and approaching it from another perspective, the heart will comprehend in a different language than the mind. Being a master over illusion is detaching from belief in the dream and connecting with the pure energy of an eternal wakefulness.

“ Verily the likeness of (this) worldly life is as the water (consciousness) which We send down from the sky (heavens/ether/spirit), so by it arises the intermingled produce of the earth (as above so below) of which men and cattle (free minded men and sheeple) eat until when the earth is clad with its adornments and is beautified (freedom of spirit- wild), and its people think that they have all the powers of disposal over it.

Our Command (covenant) reaches it by night or by day (cycles) and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Ayat (proofs, evidences, cryptic verses, lessons, signs, revelations, universal laws, etc.) in detail for the people who reflect. “ Al- Quran (10:24) Reflection is the key- to internalize the letter number codes and allow them to unfold, he who takes ANY part of it literally has completely missed the point and falls into the trap of fear and FEAR is in the frequency. of illusion, the Maya.

Divine Unity : Signature of Creation

A parable taught by the mystics

To the Most High alone belongs the responsibility for the beginning and the end of all things. He alone knows the secrets of all the creations of the eighteen thousand universes. May we praise only Him. He is unique and the ALL knowing, father of All.

Hail HE- is Odinn- Wodan, YaHUWa (not yahveh) the false counterfeit god. The EGO (which was given life/a soul and incarnations) every single archetype has a soul and brithed new archetypes, this is how the tree of life came to be.. YHVH 'Yod Hey Vav' The Alpha and omega. The most High in all his physical forms)

All of creation came into being for the sake of the Holy 5 Names/ beings/Archetypes, you will find this number consistent in the blueprint of creation, it is associated with 'change' itself. The holy 5 are the fountainheads, the first souls that formed the most Sacred form. The (w)holy Pentagram.

Did you wonder why it is so rejected and hated by mainstream or lower vibrating fanatical people?

The pentagram is brought fourth from the overflow of the Prime Creators pre-existent light, the 'light of guidance' in creation by which creation and its laws were established and they run with it. The template of perfection, the divine mirrors in creation, the crucible of creative power was in the mysterious algorithym hidden in the 5.

The 5 point star, the elements.

There would have been no creation if it had not been for the unification of the 5 elements. The Aristotelian theory of the four elements of matter was based on a creation. All matter was assumed to have come from prima materia, or prime, chaotic matter, which might only come into actual existence if impressed by "form." The "form" rose out of the chaos of prime matter forming the four elements: fire, air, aether, and earth. Creation by the Creator was the result of blending these "simple bodies" together in the correct proportions to produce the infinite varieties of life. any element may be transformed into another through the quality which they have in common.

Thus, fire can become air through the medium of heat just as air can become water through the medium of fluidity, and so on. Also two elements can become a third by deleting one quality from each: by deleting the dry and cold qualities, fire and water become air, and, by parting with the hot and fluid qualities, the same elements become earth.

Thus, material transmutation is processed through quality changes in matter. These changes were consciously made to purify matter, and were achieved through burning, calcination, solution, evaporation, sublimation, and crystallization.

Earth, fire, water, air, and ether are natural enemies to one another, but God joined them together through the alchemy of words, Before the five elements joined together as one, and everything that was created in all dimensions are formed out of these five energies, all contain some imperfection or weakness when undisciplined they become wild and destructive they all are subject to change and destruction when brought out of BALANCE..

Except for the unique and perfect being who created everything from HIS energy, from his own electromagnetic movement from stasis, he created the WOMB, the first feminine archetype, and through this archetype ALL worlds and realities were borthed. She is the creatrix, The great mother goddess, since this trigger event in creative force, all became imperfect because of change, the move between duality, polarity and finding equilibrium through change- in a constant state of alteration. Transformation.

Becoming whole is the moving toward fullness and completion, toward perfection in All things, and Man is the highest peak of manifestation in creation bestowed with the most exhalted souls destiny through the shadow worlds of chaos, until we return to the great within rising and spiralling upward, once fully awakened from a state of dormancy.

When the journey home isn undertaken through the world of shadows, all things begin to surface and be defined, To have fullness is to be defined energetically, this is the metaphor of Form of density, limitations, its natural selection according to universal law, it is written in our DNA and mapped out in the stars.

Horticulture of the Soul

Unity is the point of balance and harmony found within all of creation and it is Peaceful surrender in Unity and Divine Will. Complete perfection is embodied in the sacred circle of creation. The active infinite circuit of life.

Such is the Alchemy in creation; all of nature meets in the harmony of union- Oneness Wholness Completion.

Alchemy is telling us the story of birth, death and rebirth. (from unity to separation through discarding that which is not pure in essence until all that is left, is the concentrated extracted highest most beneficial elements of each separated part of the whole, and returned purified parts are returned together to become ONE alchemical substance that now transcends physicality in its 'substance'. It is through this individualization and focused methodology, that anything imperfect non benefical, the deadweight is discarded and what is left is a radiant menstrum.

It is a timeless story, creation and shifting states of the elements, from unity to separation purification and reunification. Alchemy takes us through the journey of the soul, bringing attention through the stages of it's process. It's metaphor imprinting and interweaving the intricacies of destiny from the soul as awareness emerges.

It is only in Union with the divine self for the sake of the GREATER reality that is hidden (like with the alchemical menstrum) the divine state of self(lessness) ie through the loss of the ego and exhaltation of the I AM, that new life comes fourth from that which has ceased to be.

Lost in the rhythm of the in- and exhaling of divine breath- Rahma. (In arabic means Mercy but also means Womb (raham) interchangeably, no difference in letter number qualities) ) The secret of creation is in this harmonics and resonance. Numbers through words, create new realities.

Man was created in the same elements gathered in clay/soil. In the 'body' of Man, we start to see the connections, how our very blueprint is connected with the entirety of creation. The holographic universe, expressed as matter in clay. The is so much depth hidden in the metaphor of clay/soil, that if we truly meditate on it, nature speaks with us through vibrations and soundwaves, a hidden means of communication, but you must listen.

"And indeed, We created man from dried (sounding) clay of altered mud" (Qur'an 15:26) Matter can be altered. It is interesting to note, the difference between clay soil and any other soil is that is has the Heart which is the 'fire'. This was the spark of fire which is in Adam kadmon, and the 'Ruh' that the most high blew into Adam is the spirit (ether the fifth dimension in physicality), the birth of matter via spirit and passion (fire) e-motion- electricity in motion, to move it.

Like I keep saying, these stories are cryptic, there was no actual clay, it is a description of the mixing of the elements and the formation of spirit hidden within the tangible elements that governs over the 4 elements through the power of consciousness/ether, and birthed through the union of the elements, thought/air e-motion/water and passion/fire body/earth

Most everything in creation is created largely out of water, and it is the 'conduit' within us, that moves with the vibration of what it is 'charged' with. Water takes on the shape or frequency of anything that it is connected with, ie in thoughts, word and actions. This is the true creatrix (divine 'matrix') It comes from the feminine abundant and fullness that overflows into physical existence.

Water is the base substance of all creation, the integral part of the Creatrix making up the entire world of manifestation, it is crystalline and receptive. Water has a holographic nature which implies that everything in the greater universe is also captured in every particle in existence. It also should also be noted that Clay, when it is NOT worked and remains in it's raw form, undeveloped, will from the 'fire' and heat within it, dry up from within and turn to dust ie. ‘dirt’ on it’s own. It needs to be hydrated in order to stay maluable, worked with and given purpose. If a living thing is not worked beneficially and methodically, it becomes corrupted.

Imagine the ‘earth’ in two varieties, as Dirt and as Soil. “Dirt is displaced soil.” Soil is the compilation of minerals, air, water, animals and other living matter (and their wastes or decaying bodies) that accumulate in layers and become compacted over time. Indeed, soils are laid down in ‘discrete horizons’ and whose compositions vary over time and space.

When particles of that soil erode or are dug up, they lose the “history” of their place, essentially their associations with particles that might have been surrounding it. (In summary they lost the Plot)

So we see that the very nature of Matter is alterable, it is undefined by its solidness or physical condition in reality, as it is ever changing and shifting states according to the chemistry taking place around and within it. Depending on the frequency, it descends to a lower denser level or ascends to a higher moresubtle level, thereby altering its physical state.

Creation is ever moving toward a greater reality, every created world (being) is moving toward completion. Mankind is ascending in his own individual and collective blueprint in destiny, a fractal of the greater macrocosm. Planets rotating around the Sun who ascends in it's own trajectory toward a greater, greater, greater reality.

Every solar system is encircling a center and spiralling upward, transforming from a lower solid state, to a gaseous body.

An ethereal state no longer defined as solid. The Stars and the Sun are fiery bodies illuminating the heavens with their own light/energy. All matter is destined for transformation, it is merely a change of state.

In the Corpus Hermetica chapter 6 it reads

"There is no Good that can be got from objects in the world. For all the things that fall beneath the eye are image-things and pictures as it were; while those that do not meet [the eye are the realities], especially the [essence] of the Beautiful and Good. Just as the eye cannot see God, so can it not behold the Beautiful and Good. For that they are integral parts of God, wedded to Him alone, inseparate familiars, most beloved, with whom God is Himself in love, or they with God.

If thou canst God conceive, thou shalt conceive the Beautiful and Good, transcending Light, made lighter than the Light by God. That Beauty is beyond compare, inimitate that Good, e'en as God is Himself. As, then, thou dost conceive of God, conceive the Beautiful and Good. For they cannot be joined with aught of other things that live, since they can never be divorced from God. Seek'st thou for God, thou seekest for the Beautiful. One is the Path that leadeth unto It - Devotion joined with Gnosis."

Only through recognition of the divine guiding lights in creation, the most beloved souls to the Most High, his soul overflow and bloodline that spilled into the lower realms as beacons to all souls, can mankind come to know the TRUE creator through his archetypes, the gods and goddesses sent as messengers with the lifeblood of the creator himself.

and re-cognize the divine within themself, and align with Him in channeling our own true powers,

We turn the sitch to ON mode.

. The wellspring of the uncreated and created worlds are those souls. The outpour of divine light into creation, through the overflow from the water mirror consciousness.

The power of 3 is necessary to create the world of form. So the portal of entry is the Light of Himself within creation as Prime-Intellect- First mind- The prime Dreamer- and 2 points creating the Triad—

the 3 dimensional world of form is the overflow continues through to the 5 first souls creating the Pentagram, these were created through the VOWELS. This is why the Vowels in hebrew aramaic and arabic were largely unused, they were sacred in gematria building letter number squares in magic. This completed the 5 point star as a 5D reality, to reach completion in the first great cycle, the long hard journey to the 'end' of time. The mayans spoke about and measured time through a sophisticated technology, knowledge can only comes through the esoteric paths. Truth is only found in the hidden, at least till now in the dark night of the soul.

These are the fountainheads of life from which overflows the stargates and symmetry of life throughout the fabric of creation ever expanding and contracting.

The axis of prophesy brought through the pentagram continues through its intricate system of numbers. The outpouring of divine lifeblood, flows in creation through an ancestral thread in each age, an extension from the realm of potential and soul world, descending into the world of manifestations and incarnations.

The apparent Veils of the Most High in the world of form. The divine lineage and bloodline.

There are parallels in the gnostis texts the Nag hammadi, “Origin of the World.”“The Apocryphon of John" in the context of The Secret Book, as well as in “The Chaldean Oracles of Zoroaster,”

Sabaoth and Zoe, represent forces of duality that are in the natural flow of Wisdom, known to those who studied the Books of Solomon, and Books of Zoroaster. where it describes the Monadic sequence as follows: “25. The Monad first existed, and the Paternal Monad still subsists. 26. When the Monad is extended, the Dyad is generated. 27. And beside Him is seated the Dyad which glitters with intellectual sections,to govern all things and to (bring to) order everything not ordered. 28. The Mind of the Father said that all things should be cut into Three, whose Will assented, and immediately all things were so divided. 29. The Mind of the Eternal Father said into Three, governing all things by Mind.

30. The Father mingled every Spirit from this Triad*. 31. All things are supplied from the bosom of this Triad*. 32. All things are governed and subsist in this Triad* 33. For thou must know that all things bow before the Three Supernals. 34. From thence floweth forth the Form of the Triad*, being preexistent; not the first Essence, but that whereby all things are measured. 35. And there appeared in it Virtue and Wisdom, and multiscient Truth. 36. For in each World shineth the Triad*, over which the Monad ruleth.” The definition of a*Triad is a stem of three; a group of three, especially of three closely related persons or things.

2. Chemistry. an element, atom, or group having a valence of three. Compare monad. This is perfect balance and FULL measure in Creation, not overtaking or witholding, ripening on the branches of the great tree of destiny. Divine prophesy unfolds upon the earths sphere in stages, such as the degrees of a circle until the entire circle is full and whose destiny is illumination. For our divinity to be Known. Each messenger rising and setting in their age, like the elapsing of the moon phases bringing divine guidance for that time in consciousness, until it's awareness has been embodied. Until ignorance is replaced by (self) gnosis.

We find remnants of truth in ALL epic legends and ancient mythological stories around the world, are all offshoots of the original seed planted in consciousness. In the Norse mythos Die Walkure speaks of the ancient Tree— The emblem of Mankinds journey and destiny:

"I am the Tree, ye are the branches" — the ancient tree is symbolic of the reminder for mankind give birth to the spiritual strength within, to awaken the inner Christos, that messengers are born upon the earth, man may have his physical roots in matter, but his branches and leaves open to the Sun, for his spiritual source is the Universal Tree, that spreads its branches to every point of the compass. Thus the human soul, battered under the storms of night, does battle with the evil forces, to rise victorious in spirit.

The Norse mythos of the House, the Soul, the lower self defeated by the power of the spiritual will, and the final blending of the human with the spirit — the ancient story of man, at last throwing off his shackles, and attaining enlightenment and wisdom under the Tree of Knowledge." "we find the Tree again playing an important role. Odin, the Father of the Gods, is said to have "hung for nine days and nine nights," while his spirit soared the cosmic deeps, to bring back upon his awakening, wisdom and knowledge to men. In the Edda of Scandinavia we have the Yggdrasil, the Great Ash or World-tree, sometimes called the Tree of the House. It grows from the floor of the central room up through the roof, to spread its branches as a protective covering over the dwelling.

In symbolism, the "house" is often the physical body, so here again is the concept of spirit with its roots and tentacles permeating matter, to raise it up and enlighten the physical life with the light of the spirit and give of its wisdom to struggling mankind." The tree of destiny God made Man most exalted among His creations, because he has divine analytic wisdom. In Sufi mysticism it is said that If he becomes a true believer, he can know and see things that the heavenly beings cannot. We are able to transcend the angelics, the Most High gave the djinns, fairies and elemental spirits only thirty-six powers, but to Man He gave ninety-six.

Beyond those ninety-six powers are four more:

Which only the gods and goddess (bloodline) of the prime creator possesses. Which is a degree of perfection that mortal men cannot reach. The quintessential human; the purest form manifested, once wisdom resplends. When the heart becomes radiant and emanates in the face as the beauty of that divinity, you will see the glow and shimmer in a divine face, It is the highest expression of divinity in physicality. This is why it is known as the god-head.

On the night of ascension Ahmad was taken in the most intimate presence of his Lord, the possessor of the Name, Ahad. (Ahmad is also another name of Muhammad, Ahad is a Name of creator which means One). The mystical letter meem M that separates Ahmad from Ahad became effaced to the point that the two were “two bow or nearer”. Which is a reference to star Sirius- it is prophecing this very Lions StarGate that we have no entered into.

Quran 53: 1-18: "By the star when it sets, Your companion does not err, nor is he deceived:Nor does he speak of his own desire. It is nothing except an inspiration that is inspired, which one of mighty powers has taught him, one vigorous; and he grew clear to view when he was on the uppermost horizon. Then he drew near and came down till he was at a distance of two bow lengths or even nearer, And He revealed that which He revealed. The heart did not lie in seeing what it saw. Will you then dispute with him concerning what he sees? And truely he saw him yet another time by the furthest-tree of the furthest boundary, near which is the Garden of Abode. When that which shrouds did enshroud the furthest-tree, The eye did not turn aside nor yet was it overbold. Truely he saw one of the greater revelations of his Rabb (Lord)." The revelation describes the event as: “Then he drew near, and came closer till he was at a distance of but two bow-lengths or (even) nearer"; And God revealed unto His slave that which He revealed. And two bows when brought nearer and nearer becomes a full circle, symbolizing totality. An incident of Lover and beloved coming together and language fall short in describing its majestic reality."

If you are familiar with this verse in the Quran, you may not have understood the depth, This was a sexual experience in which he reach the height of orgasm which is when both the lover and his beloved became one through a mutual climax where he was able to reach the divine through this experience only.

And when the light of wisdom is completed and ever present, that is the beauty of the Nur (radiant light/orgone), the effulgence of Muhammad.

Finally, when we disconnect with all that is standing in the way, the ego, the illusive 3d world, we are standing in silent surrender with no attachments as an observer a witness to the unfolding of the story, we become as the Alif- The 'Alpha human'; that is (the mirror of) the divine, the Ever-Living; The One who makes silent things speak and makes them become visible within.

Qudsi: The most high was a hidden treasure He wanted to be 'known'; So He created Man

The Black Sun. The invisible Sun.

"Our matter is a secret within a secret, and a secret safeguarded by secrets, and the secret that does not benefit except a secret, and the secret upon a secret, and a secret masked by a secret."

Ancient Rites of Passage

In ancient times, earlier expositions of truth have existed. The Emerald Tablets of THOTH/Hermes and The Corpus Hermeticum have expressed the intricasies of the phenomenal supermind and powers beyond matter, for matter is illusive and relative to its state. In every great age, as the change of a Great Yuga cycle dawns upon us, we are taken to the edge of the collapsing paradigm. The consciousness of mankind is ever evolving and transforming into a complex plethora, accumulated over eons of time. We are journeying through the eclipses of inner and outer change, each age heralding new levels of awareness in knowing the Light at different dimensions of reality.

The structure of reality is redefined during these great shifts. A cosmic 'coldboot' that brings about upheavals in the physical world but also in the psyche of every inhabitant in the world, as the very foundation of matter begins to transfigure its molecular structure in every animate and inanimate object within its realm. The 'Laws' of governing energies are altered according to influences and changes brought about by the completion of the cycle.

The impulse for change is the closing of the sacred circuit; once again earth will be charged up to its fullest capacity to absorb higher degrees of divine light entering the earth space. A Golden age where the great cycle begins at a new plateau and where the earth and mankind reach a new level of existing.

Those souls enter fully into it, who can successfully integrate the codex of past forgotten teachings.

As a new dawn emerges from the dark night. We are awakened from our long sojourn of dormancy to Prime awareness. We have inherited the wisdom of the elders. Our great Ones who graced the earth in each overlapping of ages. Rising and returning to navigate collective consciousness once again through the passages of time. Every great epoch marked by an enlightened being mapping the 'points of expansion' in each world. When we align with the past it gives us vision into the future, as the cycles turn we meet again at these nexus points only to encompass the entire whole and transcend holographically beyond Timespace.

There are ancient ancestral codes that are an (non linear) impetus to transformation, there are subtle linguistic promptings that communicate at a core level speaking to the self that is holographic.

Truth has an imprint, it is a divine insignia. It's energy is an ancestral effluence (lifeforce).

It is carried in every living thing from it's source of origin. It encompasses all things. Truth is already impressed into our very subatomic foundation and in the watermirror of the 'Self'. We reflect the fathomless layers of Truth as it cascades from within our cells, awakened and re-activated as we re- cognize it within us. When the soul is aroused it recalls it's ancient origin and Truth's resounding echo calls us to return from the deep forgetfulness and loss of disconnection from source, back to the sacred state of divine-consciousness.

In our quest toward unlocking the keys of our ancient story, we coalesce more fully with our true self and transcend beyond the barriers of time. All truth has a resonance that can be felt by the innermost dimensions of the heart; Truth is the corpus of the Soul.

The gnostic texts The Corpus Hermeticum, are the core documents of the Hermetic tradition.

The 12 sermons of Hermes Trimigistus (aka THOTH) recount the esoteric journey of the soul and its transcendence in matter through passages of life death and rebirth to everlasting life. A Codex catalizing a process of reunification in the separated "Self" the lesser uninitiated'self' into it's true greater holographic existence, permeating the veils of time and matter.

Deeper contemplation of some of the sermons from The Corpus Hermeticum, 13 sermons of HermesTrimigistus and Asclepius (the ancient Greek god of medicine also credited with powers of prophecy), reveals they are hidden Codes for seeding higher consciousness with abstract (ie. non linear, metaphysical) path of The alchemy of Ascension.

The Corpus Hermeticum

The corpus Hermeticum is based on Universal laws.

Since the time of Atlantis much of the knowledge was lost to us, the order and priesthood, the priestess and oracles recorded the sacred sciences and hid them within the new civilization that was to emerge after the fall of Atlantis. Some of the priests and priestesses left the four quadrents of Atlantis and fled to Egypt in groups, I have clear memories of this from my dream and visions of Atlantis, when we landed in egypt we rebuilt on a small scale a mirror of atlantis that the knowledge would outlast the ravages of time in the distant future worlds to come. All of the knowledge was based. onthe Law of ONE.

We are the children of the Law of One who have returned in this time to remember, so we can establish the new cycle based on the Ancient Laws of magic and sovereignty. The balance of masculine and feminine energies, where the feminine fully embodies her power through her feminine pole as a highly spiritually advanced being. It is necessary for a man to surrender to the goddess, if he truly wishes to reach his potential as a spiritual being, through a spiritual and physical connection.

II. To Asclepius The Perfect Sermon

This dialogue sets forth the difference between the physical and metaphysical worlds in the context of Greek natural philosophy. Some of the language is fairly technical: the "errant spheres" of sections 6 and 7 are the celestial spheres carrying the planets, while the "inerrant sphere" is that of the fixed stars. It's useful to keep in mind, also, that "air" and "spirit" are interchangeable concepts in Greek thought, and that the concept of the Good has a range of implications which don't come across in the English word: one is that the good of any being, in Greek thought, was also that being's necessary goal.

1.

Hermes: All that is moved, Asclepius, is it not moved in something and by something? Asclepius: Assuredly. H: And must not that in which it's moved be greater than the moved? A: It must. H: Mover, again, has greater power than moved? A: It has, of course. H: The nature, furthermore, of that in which it's moved must be quite other from the nature of the moved? A: It must completely.

2. H: Is not, again, this cosmos vast, [so vast] that than it there exists no body greater? A: Assuredly. H: And massive, too, for it is crammed with multitudes of other mighty frames, nay, rather all the other bodies that there are? A: It is. H: And yet the cosmos is a body? A: It is a body. H: And one that's moved?

3. A: Assuredly. H: Of what size, then, must be the space in which it's moved, and of what kind [must be] the nature [of that space]? Must it not be far vaster [than the cosmos], in order that it may be able to find room for its continued course, so that the moved may not be cramped for want of room and lose its motion? A: Something, Thrice-greatest one, it needs must be, immensely vast.

4. H: And of what nature? Must it not be, Asclepius, of just the contrary? And is not contrary to body bodiless? A: Agreed. H: Space, then, is bodiless. But bodiless must either be some godlike thing or God [Himself]. And by "some godlike thing" I mean no more the generable [i.e., that which is generated] but the ingenerable.

5. If, then, space be some godlike thing, it is substantial; but if 'tis God [Himself], it transcends substance. But it is to be thought of otherwise [than God], and in this way. God is first "thinkable" (or "intelligible") for us, not for Himself, for that the thing that's thought doth fall beneath the thinker's sense. God then cannot be "thinkable" unto Himself, in that He's thought of by Himself as being nothing else but what He thinks. But he is "something else" for us, and so He's thought of by us.

6. If space is, therefore, to be thought, [it should] not, [then, be thought as] God, but space. If God is also to be thought, [He should] not [be conceived] as space, but as energy that can contain [all space]. Further, all that is moved is moved not in the moved but in the stable. And that which moves [another] is of course stationary, for 'tis impossible that it should move with it. A: How is it, then, that things down here, Thrice-greatest one, are moved with those that are [already] moved? For thou hast said the errant spheres were moved by the inerrant one. H: This is not, O Asclepius, a moving with, but one against; they are not moved with one another, but one against the other. It is this contrariety which turneth the resistance of their motion into rest. For that resistance is the rest of motion.

7. Hence, too, the errant spheres, being moved contrarily to the inerrant one, are moved by one another by mutual contrariety, [and also] by the spable one through contrariety itself. And this can otherwise not be. The Bears up there (i.e., Ursa Major and Minor), which neither set nor rise, think'st thou they rest or move? A: They move, Thrice-greatest one. H: And what their motion, my Asclepius? A: Motion that turns for ever round the same.

H: But revolution - motion around same - is fixed by rest. For "round-the-same" doth stop "beyond- same". "Beyond-same" then, being stopped, if it be steadied in "round-same" - the contrary stands firm, being rendered ever stable by its contrariety.

8. Of this I'll give thee here on earth an instance, which the eye can see. Regard the animals down here - a man, for instance, swimming! The water moves, yet the resistance of his hands and feet give him stability, so that he is not borne along with it, nor sunk thereby. A: Thou hast, Thrice-greatest one, adduced a most clear instance. H: All motion, then, is caused in station and by station. The motion, therefore, of the cosmos (and of every other hylic <i.e., material> animal) will not be caused by things exterior to the cosmos, but by things interior [outward] to the exterior - such [things] as soul, or spirit, or some such other thing incorporeal. 'Tis not the body that doth move the living thing in it; nay, not even the whole [body of the universe a lesser] body e'en though there be no life in it.

9. A: What meanest thou by this, Thrice-greatest one? Is it not bodies, then, that move the stock and stone and all the other things inanimate? H: By no means, O Asclepius. The something-in-the-body, the that-which-moves the thing inanimate, this surely's not a body, for that it moves the two of them - both body of the lifter and the lifted? So that a thing that's lifeless will not move a lifeless thing. That which doth move [another thing] is animate, in that it is the mover. Thou seest, then, how heavy laden is the soul, for it alone doth lift two bodies. That things, moreover, moved are moved in something as well as moved by something is clear.

10. A: Yea, O Thrice-greatest one, things moved must needs be moved in something void. H: Thou sayest well, O [my] Asclepius! For naught of things that are is void. Alone the "is-not" is void [and] stranger to subsistence. For that which is subsistent can never change to void. A: Are there, then, O Thrice-greatest one, no such things as an empty cask, for instance, and an empty jar, a cup and vat, and other things like unto them? H: Alack, Asclepius, for thy far-wandering from the truth! Think'st thou that things most full and most replete are void?

11. A: How meanest thou, Thrice-greatest one?

H: Is not air body? A: It is. H: And doth this body not pervade all things, and so, pervading, fill them? And "body"; doth body not consist from blending of the "four" (elements)? Full, then, of air are all thou callest void; and if of air, then of the "four". Further, of this the converse follows, that all thou callest full are void - of air; for that they have their space filled out with other bodies, and, therefore, are not able to receive the air therein. These, then, which thou dost say are void, they should be hollow named, not void; for they not only are, but they are full of air and spirit.

12. A: Thy argument (logos), Thrice-greatest one, is not to be gainsaid; air is a body. Further, it is this body which doth pervade all things, and so, pervading, fill them. What are we, then, to call that space in which the all doth move? H: The bodiless, Asclepius. A: What, then, is Bodiless? H: 'Tis Mind and Reason (logos), whole out of whole, all self-embracing, free from all body, from all error free, unsensible to body and untouchable, self stayed in self, containing all, preserving those that are, whose rays, to use a likeness, are Good, Truth, Light beyond light, the Archetype of soul. A: What, then, is God?

13. H: Not any one of these is He; for He it is that causeth them to be, both all and each and every thing of all that are. Nor hath He left a thing beside that is-not; but they are all from things-that-are and not from things-that-are-not. For that the things-that-are-not have naturally no power of being anything, but naturally have the power of the inability-to-be. And, conversely, the things-that-are have not the nature of some time not-being.

14. A: What say'st thou ever, then, God is? H: God, therefore, is not Mind, but Cause that the Mind is; God is not Spirit, but Cause that Spirit is; God is not Light, but Cause that the Light is. Hence one should honor God with these two names [the Good and Father] - names which pertain to Him alone and no one else. For no one of the other so-called gods, no one of men, or daimones, can be in any measure Good, but God alone; and He is Good alone and nothing else. The rest of things are separable all from the Good's nature; for [all the rest] are soul and body, which have no place that can contain the Good.

15. For that as mighty is the Greatness of the Good as is the Being of all things that are - both bodies and things bodiless, things sensible and intelligible things. Call thou not, therefore, aught else Good, for thou would'st imious be; nor anything at all at any time call God but Good alone, for so thou would'st again be impious.

16. Though, then, the Good is spoken of by all, it is not understood by all, what thing it is. Not only, then, is God not understood by all, but both unto the gods and some of the men they out of ignorance do give the name of Good, though they can never either be or become Good. For they are very different from God, while Good can never be distinguished from Him, for that God is the same as Good. The rest of the immortal ones are nonetheless honored with the name of God, and spoken of as gods; but God is Good not out of courtesy but out of nature. For that God's nature and the Good is one; one os the kind of both, from which all other kinds [proceed]. The Good is he who gives all things and naught receives. God, then, doth give all things and receive naught. God, then, is Good, and Good is God.

17. The other name of God is Father, again because He is the that-which-maketh-all. The part of father is to make. Wherefore child-making is a very great and a most pious thing in life for them who think aright, and to leave life on earth without a child a very great misfortune and impiety; and he who hath no child is punished by the daimones after death.

And this is the punishment: that that man's soul who hath no child, shall be condemned unto a body with neither man's nor woman's nature, a thing accursed beneath the sun. Wherefore, Asclepius, let not your sympathies be with the man who hath no child, but rather pity his mishap, knowing what punishment abides for him. Let all that has been said then, be to thee, Asclepius, an introduction to the gnosis of the nature of all things.

III. The Sacred Sermon

This brief and cryptic text recounts the creation and nature of the world. The renewal of all things in a cyclic universe, with the seven planetary rulers again playing a major role.

1. The Glory of all things is God, Godhead and Godly Nature. Source of the things that are is God, who is both Mind and Nature - yea Matter, the Wisdom that reveals all things. Source [too] is Godhead - yea Nature, Energy, Necessity, and End, and Making-new-again. Darkness that knew no bounds was in Abyss, and Water [too] and subtle Breath intelligent; these were by Power of God in Chaos. Then Holy Light arose; and there collected 'neath Dry Space (literally: "sand") from out Moist Essence Elements; and all the Gods do separate things out from fecund Nature.

2. All things being undefined and yet unwrought, the light things were assigned unto the height, the heavy ones had their foundations laid down underneath the moist part of Dry Space, the universal things being bounded off by Fire and hanged in Breath to keep them up. And Heaven was seen in seven circles; its Gods were visible in forms of stars with all their signs; while Nature had her members made articulate together with the Gods in her. And [Heaven's] periphery revolved in cyclic course, borne on by Breath of God.

3. And every God by his own proper power brought forth what was appointed him. Thus there arose four- footed beasts, and creeping things, and those that in the water dwell, and things with wings, and everything that beareth seed, and grass, and shoot of every flower, all having in themselves seed of again-becoming. And they selected out the births of men for gnosis of the works of God and attestation of the energy of Nature; the multitude of men for lordship over all beneath the heaven and gnosis of its blessings, that they might increase in increasing and multiply in multitude, and every soul infleshed by revolution of the Cyclic gods, for observation of the marvels of Heaven and Heaven's Gods' revolution, and of the works of God and energy of Nature, for tokens of its blessings, for gnosis of the power of God, that they might know the fates that follow good and evil [deeds] and learn the cunning work of all good arts.

4. [Thus] there begins their living and their growing wise, according to the fate appointed by the revolution of the Cyclic Gods, and their deceasing for this end. And there shall be memorials mighty of their handiworks upon the earth, leaving dim trace behind when cycles are renewed. For every birth of flesh ensouled, and of the fruit of seed, and every handiwork, though it decay, shall of necessity renew itself, both by the renovation of the Gods and by the turning-round of Nature's rhythmic wheel. For that whereas the Godhead is Nature's ever-making-new-again the cosmic mixture, Nature herself is also co-established in that Godhead.

V. Though Unmanifest God Is Most Manifest

This sermon since ancient times a proof of the existence of God. A paean on the beauty and perfection of the human form.

1. I will recount to thee this sermon (logos) too, O Tat, that thou may'st cease to be without the mysteries of the God beyond all name. And mark thou well how that which to the many seems unmanifest, will grow most manifest for thee. Now were it manifest, it would not be. For all that is made manifest is subject to becoming, for it hathnbeen made manifest. But the Unmanifest for ever is, for It doth not desire to be made manifest. It ever is, and maketh manifest all other things. Being Himself unmanifest, as ever being and ever making-manifest, Himself is not made manifest. God is not made Himself; by thinking-manifest (i.e., thinking into manifestation), He thinketh all things manifest. Now "thinking-manifest" deals with things made alone, for thinking-manifest is nothing else than making.

2. He, then, alone who is not made, 'tis clear, is both beyond all power of thinking-manifest, and is unmanifest. And as He thinketh all things manifest, He manifests through all things and in all, and most of all in whatsoever things He wills to manifest. Do thou, then, Tat, my son, pray first unto our Lord and Father, the One-and-Only One, from whom the One doth come, to show His mercy unto thee, in order that thou mayest have the power to catch a thought of this so mighty God, one single beam of Him to shine into thy thinking. For thought alone "sees" the Unmanifest, in that it is itself unmanifest. If, then, thou hast the power, He will, Tat, manifest to thy mind's eyes. The Lord begrudgeth not Himself to anything, but manifests Himself through the whole world. Thou hast the power of taking thought, of seeing it and grasping it in thy own "hands", and gazing face to face upon God's Image. But if what is within thee even is unmanifest to thee, how, then, shall He Himself who is within thy self be manifest for thee by means of [outer] eyes?

3. But if thou wouldst "see" him, bethink thee of the sun, bethink thee of moon's course, bethink thee of the order of the stars. Who is the One who watcheth o'er that order? For every order hath its boundaries marked out by place and number. The sun's the greatest god of gods in heaven; to whom all of the heavenly gods give place as unto king and master. And he, this so-great one, he greater than the earth and sea, endures to have above him circling smaller stars than him. Out of respect to Whom, or out of fear of Whom, my son, [doth he do this]? Nor like nor equal is the course each of these stars describes in heaven. Who [then] is He who marketh out the manner of their course and its extent? 4. The Bear up there that turneth round itself, and carries round the whole cosmos with it - Who is the owner of this instrument? Who He who hath set round the sea its bounds? Who He who hath set on its seat the earth? For, Tat, there is someone who is the Maker and the Lord of all these things. It cound not be that number, place and measure could be kept without someone to make them. No order whatsoever could be made by that which lacketh place and lacketh measure; nay, even this is not without a lord, my son.

For if the orderless lacks something, in that it is not lord of order's path, it also is beneath a lord - the one who hath not yet ordained it order.

5. Would that it were possible for thee to get thee wings, and soar into the air, and, poised midway 'tween earth and heaven, behold the earth's solidity, the sea's fluidity (the flowings of its streams), the spaciousness of air, fire's swiftness, [and] the coursing of the stars, the swiftness of heaven's circuit round them [all]!

Most blessed sight were it, my son, to see all these beneath one sway - the motionless in motion, and the unmanifest made manifest; whereby is made this order of the cosmos and the cosmos which we see of order.

6. If thou would'st see Him too through things that suffer death, both on the earth and in the deep, think of a man's being fashioned in the womb, my son, and strictly scrutinize the art of Him who fashions him, and learn who fashioneth this fair and godly image of the Man. Who [then] is He who traceth out the circles of the eyes; who He who boreth out the nostrils and the ears; who He who openeth [the portal of] the mouth; who He who doth stretch out and tie the nerves; who He who channels out the veins; who He who hardeneth the bones; who He who covereth the flesh with skin; who He who separates the fingers and the joints; who He who widens out a treading for the feet; who He who diggeth out the ducts; who He who spreadeth out the spleen; who he who shapeth heart like to a pyramid; who He who setteth ribs together; who He who wideneth the liver out; who He who maketh lungs like to a sponge; who He who maketh belly stretch so much; who he who doth make prominent the parts most honorable, so that they may be seen, while hiding out of sight those of least honor?

7. Behold how many arts [employed] on one material, how many labors on one single sketch; and all exceeding fair, and all in perfect measure, yet all diversified! Who made them all? What mother, or what sire, save God alone, unmanifest, who hath made all things by His Will?

8. And no one saith a statue or a picture comes to be without a sculptor or [without] a painter; doth [then] such workmanship as this exist without a Worker? What depth of blindness, what deep impiety, what depth of ignorance! See, [then] thou ne'er, son Tat, deprivest works of Worker! Nay, rather is He greater than all names, so great is He, the Father of them all. For verily He is the Only One, and this is His work, to be a father. 9. So, if thou forcest me somewhat too bold, to speak, His being is conceiving of all things and making [them]. And as without its maker its is impossible that anything should be, so ever is He not unless He ever makes all things, in heaven, in air, in earth, in deep, in all of cosmos, in every part that is and that is not of everything. For there is naught in all the world that is not He. He is Himself, both things that are and things that are not. The things that are He hath made manifest, He keepeth things that are not in Himself.

10. He is the God beyond all name; He the unmanifest, He the most manifest; He whom the mind [alone] can contemplate, He visible to the eyes [as well]; He is the one of no body, the one of many bodies, nay, rather He of every body. Naught is there which he is not. For all are He and He is all. And for this cause hath He all names, in that they are one Father's. And for this cause hath He Himself no nome, in that He's Father of [them] all. Who, then, may sing Thee praise of Thee, or [praise] to Thee? Whither, again, am I to turn my eyes to sing Thy praise; above, below, within, without? There is no way, no place [is there] about Thee, nor any other thing of things that are. All [are] in Thee; all [are] from Thee, O Thou who givest all and takest naught, for Thou hast all and naught is there Thou hast not.

11. And when, O Father, shall I hymn Thee? For none can seize Thy hour or time. For what, again, shall I sing hymn? For things that Thou hast made, or things Thou hast not? For things Thou hast made manifest, or things Thou hast concealed? How, further, shall I hymn Thee? As being of myself? As having something of mine own? As being other? For that Thou art whatever I may be; Thou art whatever I may do; Thou art whatever I may speak. For Thou art all, and there is nothing else which Thou art not. Thou art all that which doth exist, and Thou art what doth not exist - Mind when Thou thinkest, and Father when Thou makest, and God when Thou dost energize, and Good and Maker of all things. For that the subtler part of matter is the air, of air the soul, of soul the mind, and of mind God.

IX. On Thought and Sense

This essay covers a series of topics, starting with the concept that the set of perceptions we call "thoughts" and the set we call "sensory perceptions" are not significantly different from each other. The implications of this idea play a significant role in later Hermetic thought, particularly in the areas of magic and the Art of Memory; moral dualisms and the equally important, but distinct, idea that the Cosmos is itself a divine creative power.

1. I gave the Perfect Sermon (Logos) yesterday, Asclepius; today I think it right, as sequel there unto, to go through point by point the Sermon about Sense. Now sense and thought do seem to differ, in that the former has to do with matter, the latter has to do with substance. But unto me both seem to be at-one and not to differ - in men I mean. In other lives <or living creatures> sense is at-oned with Nature, but in men thought. Now mind doth differ just as much from thought as God doth from divinity. For that divinity by God doth come to be, and by mind thought, the sister of the word (logos) and instruments of one another. For neither doth the word (logos) find utterance without thought, nor is thought manifested without word.

2. So sense and thought both flow together into man, as though they were entwined with one another. For neither without sensing can one think, nor without thinking sense. But it is possible [they say] to think a thing apart from sense, as those who fancy sights in dreams. But unto me it seems that both of these activities occur in dream-sight, and sense doth pass out of the sleeping to the waking state. For man is separated into soul and body, and only when the two sides of his sense agree together, does utterance of its thought conceived by mind take place. 3. For it is mind that doth conceive all thoughts - good thoughts when it receives the seeds from God, their contraries when [it receiveth them] from the daimonials; no part of Cosmos being free of daimon, who stealthily doth creep into the daimon who's illumined by God's light <i.e., the human soul>, and sow in him the seed of its own energy. And mind conceives the seed thus sown, adultery, murder, parricide, [and] sacrilege, impiety, [and] strangling, casting down precipices, and all such other deeds as are the work of evil daimons.

4. The seeds of God, 'tis true, are few, but vast and fair, and good - virtue and self-control, devotion. Devotion is God-gnosis; and he who knoweth God, being filled with all good things, thinks godly thoughts and not thoughts like the many [think].

For this cause they who Gnostic are, please not the many, nor the many them. They are thought mad and laughted at; they're hated and despised, and sometimes even put to death. For we did say that bad must needs dwell on earth, where 'tis in its own place. Its place is earth, and not Cosmos, as some will sometimes say with impious tongue. But he who is a devotee of God, will bear with all - once he has sensed the Gnosis. For such an one all things, e'en though they be for others bad, are for him good; deliberately he doth refer them all unto the Gnosis. And, thing most marvelous, 'tis he alone who maketh bad things good.

5. But I return once more to the Discourse (Logos) on Sense. That sense doth share with thought in man, doth constitute him man. But 'tis not [every] man, as I have said, who benefits by thought; for this man is material, that other one substantial. For the material man, as I have said, [consorting] with the bad, doth have his seed of thought from daimons; while the substantial men [consorting] with the Good, are saved by God. Now God is Maker of all things, and in His making, He maketh all [at last] like to Himself; but they, while they're becoming good by exercise of their activity, are unproductive things. It is the working of the Cosmic Course that maketh their becomings what they are, befouling some of them with bad and others of them making clean with good. For Cosmos, too, Asclepius, possesseth sense-and-thought peculiar to itself, not like that of man; 'tis not so manifold, but as it were a better and a simpler one.

6. The single sense-and-thought of Cosmos is to make all things, and make them back into itself again, as Organ of the Will of God, so organized that it, receiving all the seeds into itself from God, and keeping them within itself, may make all manifest, and [then] dissolving them, make them all new again; and thus, like a Good Gardener of Life, things that have been dissolved, it taketh to itself, and giveth them renewal once again. There is no thing to which it gives not life; but taking all unto itself it makes them live, and is at the same time the Place of Life and its Creator.

7. Now bodies matter [-made] are in diversity. Some are of earth, of water some, some are of air, and some of fire. But they are all composed; some are more [composite], and some are simpler. The heavier ones are more [composed], the lighter less so. It is the speed of Cosmos' Course that works the manifoldness of the kinds of births. For being a most swift Breath, it doth bestow their qualities on bodies together with the One Pleroma - that of Life.

8. God, then, is Sire of Cosmos; Cosmos, of all in Cosmos. And Cosmos is God's Son; but things in Cosmos are by Cosmos. And properly hath it been called Cosmos [Order]; for that it orders all with their diversity of birth, with its not leaving aught without its life, with the unweariedness of its activity, the speed of its necessity, the composition of its elements, and order of its creatures. The same, then, of necessity and propriety should have the name of Order. The sense-and-thought, then, of all lives doth come into them from without, inbreathed by what contains [them all]; whereas Cosmos receives them once for all together with its coming into being, and keeps them as a gift from God.

9. But God is not, as some suppose, beyond the reach of sense-and-thought. It is through superstition men thus impiously speak. For all the things that are, Asclepius, all are in God, are brought by God to be, and do depend on Him - both things that act through bodies, and things that through soul-substance make [other things] to move, and things that make things live by means of spirit, and things that take unto themselves the things that are worn out. And rightly so; nay, I would rather say, He doth not have these things; but I speak forth the truth, He is them all Himself. He doth not get them from without, but gives them out [from Him]. This is God's sense-and-thought, ever to move all things. And never time shall be when e'en a whit of things that are shall cease; and when I say "a whit of things that are", I mean a whit of God. For thigs that are, God hath; nor aught [is there] without Him, nor [is] He without aught.

10. These things should seem to thee, Asclepius, if thou dost understand them, true; but if thou dost not understand, things not to be believed. To understand is to believe, to not believe is not to understand. My word (logos) doth go before [thee] to the truth. But mighty is the mind, and when it hath been led by word up to a certain point, it hath the power to come before [thee] to the truth. And having thought o'er all these things, and found them consonant with those which have already been translated by the reason, it hath [e'en now] believed, and found its rest in that Fair Faith. To those, then, who by God['s good aid] do understand the things that have been said [by us] above, they're credible; but unto those who understand them not, incredible.

Let so much, then, suffice on thought-and-sense.

VIII. That No One of Existing Things doth Perish, but Men in Error Speak of Their Changes as Destructions and as Deaths

The idea of cyclic change central to CH III, "The Sacred Sermon", also takes center stage here. A current of ancient speculation grounded in astrology held that as the planets returned after vast cycles of time to the same positions, so all events on earth would repeat themselves precisely into eternity in the future - and had done so from eternity in the past. The technical term for this recurrence, apocatastasis, is the word Mead translates as "restoration" (Return)

1. [Hermes:] Concerning Soul and Body, son, we now must speak; in what way Soul is deathless, and whence comes the activity in composing and dissolving Body. For there's no death for aught of things [that are]; the thought this word conveys, is either void of fact, or [simply] by the knocking off a syllable what is called "death", doth stand for "deathless". For death is of destruction, and nothing in the Cosmos is destroyed. For if Cosmos is second God, a life <or living creature> that cannot die, it cannot be that any part of this immortal life should die. All things in Cosmos are parts of Cosmos, and most of all is man, the rational animal.

2. For truly first of all, eternal and transcending birth, is God the universals' Maker. Second is he "after His image", Cosmos, brought into being by Him, sustained and fed by Him, made deathless, as by his own Sire, living for aye, as ever free from death. Now that which ever-liveth, differs from the Eternal; for He hath not been brought to being by another, and even if He have been brought to being, He hath not been brought to being by Himself, but ever is brought into being. For the Eternal, in that It is eternal, is the all. The Father is Himself eternal of Himself, but Cosmos hath become eternal and immortal by the Father.

3. And of the matter stored beneath it (i.e., beneath the cosmos), the Father made of it a universal body, and packing it together made it spherical - wrapping it round the life - [a sphere] which is immortal in itself, and that doth make materiality eternal. But He, the Father, full-filled with His ideas, did sow the lives <or living creatures> into the sphere, and shut them in as in a cave, willing to order forth the life with every kind of living. So He with deathlessness enclosed the universal body, that matter might not wish to separate itself from body's composition, and so dissolve into its own [original] unorder. For matter, son, when it was yet incorporate (i.e., not yet formed into bodies), was in unorder. And it doth still retain down here this [nature of unorder] enveloping the rest of the small lives <or living creatures> - that increase-and-decrease which men call death.

4. It is round earthly lives that this unorder doth exist. For that the bodies of the heavenly ones preserve one order allotted to them by the Father as their rule; and it is by the restoration of each one [of them] this order is preserved indissolute. The "restoration" of bodies on the earth is thus their composition, whereas their dissolution restores them to those bodies which can never be dissolved, that is to say, which know no death. Privation, thus, of sense is brought about, not loss of bodies.

5. Now the third life - Man, after the image of the Cosmos made, [and] having mind, after the Father's will, beyond all earthly lives - not only doth have feeling with the second God <i.e., the Cosmos>, but also hath conception of the first; for of the one 'tis sensible as of a body, while of the other it conceives as bodiless and the Good Mind.

Tat: Doth then this life not perish? Hermes: Hush, son! and understand what God, what Cosmos [is], what is a life that cannot die, and what a life subject to dissolution. Yea, understand the Cosmos is by God and in God; but Man by Cosmos and in Cosmos. The source and limit and the constitution of all things is God.

Within this 10th sermon lies the Key to self-actualization, mind over matter, the seed of ascension, for within all things there is a hidden reality, unseen or known by the exterior eye, existing only in the heart of hearts, this is the Key to all things, the Good, is from God, and to re-cognize Him in His manifestation in creation, Goodness is the metaphor for 'God in creation'. When we go toward good we go toward God, in order to know God we must become good, how can we know what is good if we do not know God, how can we know God if He is unknown? Therefore He must be sought to be known in the creative realm as we can only know that which is unmanifest by knowing our relation to it. We need a reference point.

All points of reference lead back to a central source, the central point in creation that in agregate connects back to the divine source which can be found connected to the truth in All. The degrees of circle that encompasses all things are the vicegerents and messengers manifested from the most sacred and secret of His names. Know HIs holy names and His image too shall be known to you.

"God (is) a circle whose centre is everywhere and circumference nowhere" Plato

X. The Key

1. Hermes: My yesterday's discourse (logos) I did devote to thee, Asclepius, and so 'tis [only] right I should devote toafy's to Tat; and this the more because 'tis the abridgement of the General Sermons (Logoi) which he has had addressed to him. "God, Father and the Good", then, Tat, hath the same nature, or more exactly, energy. For nature is a predicate of growth, and used of things that change, both mobile and immobile, that is to say, both human and divine, each one of which He willeth into being. But energy consists in something else, as we have shown in treating of the rest, both things divine and human things; which thing we ought to have in mind when treating of the Good.

2. God's energy is then His Will; further His essence is to will the being of all things. For what is "God and Father and the Good" but the "to be" of all that are not yet? Nay, subsistence self of everything that is; this, then, is God, this Father, this the Good; to Him is added naught of all the rest. And though the Cosmos, that is to say the Sun, is also sire himself to them that share in him; yet so far is he not the cause of good unto the lives, he is not even of their living. So that e'en if he be a sire, he is entirely so by compulsion of the Good's Good-will, apart from which nor being nor becoming could e'er be.

3. Again, the parent is the children's cause, both on the father's and the mother's side, only by sharing in the Good's desire [that doth pour] through the Sun. It is the Good which doeth the creating. And such a power can be possessed by no one else than Him alone who taketh naught, but wills all things to be; I will not, Tat, say "makes". For that the maker is defective for long periods (in which he sometimes makes, and sometimes doth not make) both in the quality and in the quantity [of what he makes]; in that he sometimes maketh them so many and such like, and sometimes the reverse. But "God and Father and the Good" is [cause] for all to be. So are at least these things for those who can see.

4. For It doth will to be, and It is both Itself and most of all by reason of Itself. Indeed, all other things beside are just bacause of It; for the distinctive feature of the Good is "that it should be known". Such is the Good, O Tat. Tat: Thou hast, O father, filled us so full of this so good and fairest sight, that thereby my mind's eye hath now become for me almost a thing to worship. For that the vision of the Good doth not, like the sun's beam, firelike blaze on the eyes and make them close; nay, on the contrary, it shineth forth and maketh to increase the seeing of the eye, as far as e'er a man hath the capacity to hold the inflow of the radiance that the mind alone can see. Not only does it come more swiftly down to us, but it does us no harm, and is instinct with all immortal life.

5. They who are able to drink in a somewhat more than others of this Sight, ofttimes from out the body fall asleep in this fairest Spectacle, as was the case with Uranus and Cronus, our forebears. may this be out lot too, O father mine! Hermes: Yea, may it be, my son! But as it is, we are not yet strung to the Vision, and not as yet have we the power our mind's eye to unfold and gaze upon the Beauty of the Good - Beauty that naught can e'er corrupt or any comprehend. For only then wilt thou upon It gaze when thou canst say no word concerning It. For Gnosis of the Goodis holy silence and a giving holiday to every sense.

6. For neither can he who perceiveth It, perceive aught else; nor he who gazeth on It, gaze on aught else; nor hear aught else, nor stir his body any way. Staying his body's every sense and every motion he stayeth still. And shining then all round his mond, It shines through his whole soul, and draws it out of body, transforming all of him to essence. For it is possible, my son, that a man's soul should be made like to God, e'en while it still is in a body, if it doth contemplate the Beauty of the Good.

7. Tat: Made like to God? What dost thou, father, mean? Hermes: Of every soul apart are transformations, son. Tat: What meanest thou? Apart? Hermes: Didst thou not, in the General Sermons, hear that from one Soul - the All-soul - come all these souls which are made to revovlve in all the cosmos, as though divided off? Of these souls, then, it is that there are many changes, some to a happier lot and some to [just] the contrary of this. Thus some that were creeping things change into things that in the water dwell, the souls of water things change to earth-dwellers, those that live on earth change to things with wings, and souls that live in air change to men, while human souls reach the first step of deathlessness changed into daimones. And so they circle to the choir of the Inerrant Gods; for of the Gods there are two choirs, the one Inerrant, and the other Errant. And this is the most perfect glory of the soul.

8. But if a soul on entering the body of a man persisteth in its vice, it neither tasteth deathlessness nor shareth in the Good; but speeding back again it turns into the path that leads to creeping things. This is the sentence of the vicious soul. And the soul's vice is ignorance. For that the soul who hath no knowledge of the things that are, or knowledge of their nature, or of Good, is blinded by the body's passions and tossed about. This wretched soul, not knowing what she is, becomes the slave of bodies of strange form in sorry plight, bearing the body as a load; not as the ruler, but the ruled. This [ignorance] is the soul's vice.

9. But on the other hand the virtue of the soul is Gnosis. For he who knows, he good and pious is, and still while on the earth divine. Tat: But who is such an one, O father mine? Hermes: He who doth not say much or lend his ear to much. For he who spendeth time in arguing and hearing arguments, doth shadow-fight. For "God, the Father and the Good", is not to be obtained by speech or hearing. And yet though this is so, there are in all the beings senses, in that they cannot without senses be. But Gnosis is far different from sense. For sense is brought about by that which hath the mastery o'er us, while Gnosis is the end (i.e., goal) of science, and science is God's gift. 10. All science is incorporeal, the instrument it uses being the mind, just as the mind employs the body. Both then come into bodies, [I mean] both things that are cognizable by mond alone and things material. For all things must consist out of antithesis and contrariety; and this can otherwise not be. Tat: Who then is this material God of whom thou speakest? Hermes: Cosmos is beautiful, but is not good - for that it is material and freely passible; and though it is the first of all things passible, yet is it in the second rank of being and wanting in itself. And though it never hath itself its birth in time, but ever is, yet is its being in becoming, becoming for all time the genesis of qualities and quantities; for it is mobile and all material motion's genesis.

11. It is intelligible rest that moves material motion in this way, since Cosmos is a sphere - that is to say, a head. And naught of head above's material, as naught of feet below's intelligible, but all material. And head itself is moved in a sphere-like way - that is to say, as head should move, is mind. All then that are united to the "tissue" of this "head" (in which is soul) are in their nature free from death - just as when body hath been made in soul, are things that hath more soul than body. Whereas those things which are at greater distance from this "tissue" - there, where are things which have a greater share of body than of soul - are by their nature subject unto death. The whole, however, is a life; so that the universe consists of both the hylic and of the intelligible.

12. Again, the Cosmos is the first of living things, while man is second after it, though first of things subject to death. Man hath the same ensouling power in him as all the rest of living things; yet is he not only not good, but even evil, for that he's subject unto death. For though the Cosmos also is not good in that it suffers motion, it is not evil, in that it is not subject to death. But man, in that he's subject both to motion and to death, is evil.

13. Now then the principles of man are this-wise vehicled: mind in the reason (logos), the reason in the soul, soul in the spirit <or, rather, vital spirits>, and spirit in the body. Spirit pervading [body] by means of veins and arteries and blood, bestows upon the living creature motion, and as it were doth bear it in a way. For this cause some do think the soul is blood, in that they do mistake its nature, not knowing that [at death] it is iteh spirit that must first withdraw into the soul, whereon the blood congeals and veins and arteries are emptied, and then the living creature <or life> is withdrawn; and this is body's death.

14. Now from one Source all things depend; while Source [dependeth] from the One and Only [One]. Source is, moreover, moved to become Source again; whereas the One standeth perpetually and is not moved. Three then are they: "God, the Father and the Good", Cosmos and man. God doth contain Cosmos; Cosmos [containeth] man. Cosmos is e'er God's Son, man as it were

Cosmos' child.

15. Not that, however, God ignoreth man; nay, right well doth He know him, and willeth to be known. This is the sole salvation for a man - God's Gnosis. This is the Way Up to the Mount. By Him alone the soul becometh good, not whiles is good, whiles evil, but [good] out of necessity. Tat: What dost thou mean, Thrice-greatest one? Hermes: Behold an infant's soul, my son, that is not yet cut off, because its body is still small and not as yet come unto its full bulk. Tat: How? Hermes: A thing of beauty altogether is [such a soul] to see, not yet befouled by body's passions, still all but hanging from the Cosmic Soul! But when the body grows in bulk and draweth down the soul into its mass, then doth the soul cut off itself and bring upon itself forgetfulness, and no more shareth in the Beautiful and the Good. And this forgetfulness becometh vice. 16. It is the same for them who go out from the body. For when the soul withdraws into itself, the spirit doth contract itself within the blood, and the soul within the spirit. And then the mind, stripped of its wrappings, and naturally divine, taking unto itself a fiery body, doth traverse every space, after abandoning the soul unto its judgement and whatever chastisement it hath deserved. Tat: What dost thou, father, mean by this? The mind is parted from soul and soul from spirit? Whereas thou said'st the soul was the mind's vesture, and the soul's the spirit.

17. Hermes: The hearer, son, should think with him who speaks and breathe with him; nay, he should have a hearing subtler than the voice of him who speaks. It is, son, in a body made of earth that this arrangement of the vestures comes to pass. For in a body made of earth it is impossible the mind should take its seat itself by its own self in nakedness. For neither is it possible on the one hand the earthly body should contain so much immortality, nor on the other that so great a virtue should endure a body passible in such close contact with it. It taketh, then, the soul for as it were an envelope. And soul itself, being too and thing divine, doth use the spirit as its envelope, while spirit doth pervade the living creature.

18. When then the mind doth free itself from the earth-body, it straightway putteth on its proper robe of fire, with which it could not dwell in an earth-body. For earth doth not bear fire; for it is all set in a blaze even by a small spark. And for this cause is water poured around earth, to be a guard and wall, to keep the blazing of the fire away. But mind, the swiftest thing of all divine outthinkings, and swifter than all elements, hath for its body fire. For mind being builder doth use the fire as tool for the construction of all things - the Mind of all [for the construction] of all things, but that of man only for things on earth. Stript of its fire the mind on earth cannot make things divine, for it is human in its dispensation.

19. The soul in man, however - not every soul, but one that pious is - is a daimonic something and divine. And such a soul when from the body freed, if it have fought the fight of piety - the fight of piety is to know God and to do wrong to no man - such a soul becomes entirely mind. Whereas the impious soul remains in its own essence, chastised by its own self, and seeking for an earthly body where to enter, if only it be human. For that no other body can contain a human soul; nor is it right that any human soul should fall into the body of a thing that doth possess no reason. For that the law of God is this: to guard the human soul from such tremendous outrage.

20. Tat: How father, then, is a man's soul chastised? Hermes: What greater chastisement of any human soul can there be, son, than lack of piety? What fire has so fierce a flame as lack of piety? What ravenous beast so mauls the body as lack of piety the very soul? Dost thou not see what hosts of ills the impious soul doth bear? It shrieks and screams: I burn; I am ablaze; I know not what to cry or do; ah, wretched me, I am devoured by all the ills that compass me about; alack, poor me, I neither see nor hear! Such are the cries wrung from a soul chastised; not, as the many think, and thou, son, dost suppose, that a [man's] soul, passing from body, is changed into a beast. Such is a very grave mistake, for that the way a soul doth suffer chastisement is this:

21. When mind becomes a daimon, the law requires that it should take a fiery body to execute the services of God; and entering in the soul most impious it scourgeth it with whips made of its sins. And then the impious soul, scourged with its sins, is plunged in murders, outrage, blasphemy, in violence of all kinds, and all the other things whereby mankind is wronged. But on the pious soul the mind doth mount and guide it to the Gnosis' Light. And such a soul doth never tire in songs of praise [to God] and pouring blessing on all men, and doing good in word and deed to all, in imitation of its Sire.

22. Wherefore, my son, thou shouldst give praise to God and pray that thou mayst have thy mind Good Mind. It is, then, to a better state the soul doth pass; it cannot to a worse. Further there is an intercourse of souls; those of the gods have intercourse with those of men, and those of men with souls of creatures which possess no reason. The higher, further, have in charge the lower; the gods look after men, men after animals irrational, while God hath charge of all; for He is higher than them all and all are less than He. Cosmos is subject, then, to God, man to the Cosmos, and irrationals to man. But God is o'er them all, and God contains them all. God's rays, to use a figure, are His energies; the Cosmos's are natures, the arts and sciences are man's.

The energies act through the Cosmos, thence through the nature-rays of Cosmos upon man; the nature- rays [act] through the elements, man [acteth] through the sciences and arts.

23. This is the dispensation of the universe, depending from the nature of the One, pervading [all things] through the Mind, than which is naught diviner nor of greater energy; and naught a greater means for the at-oning men to gods and gods to men. He, [Mind,] is the Good Daimon. Blessed the soul that is most filled with Him, and wretched is the soul that's empty of the Mind. Tat: Father, what dost thou mean, again? Hermes: Dost think then, son, that every soul hath the Good [Mind]? For 'tis of Him we speak, not of the mind in service of which we were just speaking, the mind sent down for [the soul's] chastisement.

24. For soul without the mind "can neither speak nor act". For oftentimes the mind doth leave the soul, and at that time the soul neither sees nor understands, but is just like a thing that hath no reason. Such is the power of mind. Yet doth it not endure a sluggish soul, but leaveth such a soul tied to the body and bound tight down by it. Such soul, my son, doth not have Mind; and therefore such an one should not be called a man. For that man is a thing-of-life <or animal> divine; man is not measured with the rest of lives of things upon the earth, but with the lives above in heaven, who are called gods. Nay more, if we must boldly speak the truth, the true "man" is e'en higher than the gods, or at the [very] least the gods and men are very whit in power each with the other equal.

25. For no one of the gods in heaven shall come down to the earth, o'er-stepping heaven's limit; whereas man doth mount up to heaven and measure it; he knows what things of it are high, what things are low, and learns precisely all things else besides. And greater thing than all; without e'en quitting earth, he doth ascend above. So vast a sweep doth he possess of ecstasy. For this cause can a man dare say that man on earth is god subject to death, while god in heaven is man from death immune. Wherefore the dispensation of all things is brought about by means of there, the twain - Cosmos and Man - but by the One.

XII. About The Common Mind

The "common mind" discussed in this dialogue is the same Mind which appears as a divine power in other parts of the Hermetic literature. It is identical, as well, with the "Good Daimon" whose words are quoted at several points here and elsewhere. The Greek word logos - which means both "word" and "reason", among other things - is central to much of the argument, and it's unfortunate that English has no way to express the same complex of meanings. The praise of reason in parts 13-14 is also, and equally, a praise of human language, and this sort of double meaning plays a part elsewhere in this and other parts of the Hermetic literature.

1. Hermes: The Mind, O Tat, is of God's very essence - (if such a thing as essence of God there be) - and what that is, it and it only knows precisely. The Mind, then, is not separated off from God's essentiality, but is united to it, as light to sun. This Mind in men is God, and for this cause some of mankind are gods, and their humanity is nigh unto divinity. For the Good Daimon said: "Gods are immortal men, and men are mortal gods."

2. But in irrational lives Mind is their nature. For where is Soul, there too is Mind; just as where Life, there is there also Soul. But in irrational lives their soul is life devoid of mind; for Mind is the in-worker of the souls of men for good - He works on them for their own good. In lives irrational He doth co-operate with each one's nature; but in the souls of men He counteracteth them. For every soul, when it becomes embodied, is instantly depraved by pleasure and by pain. For in a compound body, just like juices, pain and pleasure seethe, and into them the soul, on entering in, is plunged.

3. O'er whatsoever souls the Mind doth, then, preside, to these it showeth its own light, by acting counter to their prepossessions, just as a good physician doth upon the body prepossessed by sickness, pain inflict, burning or lancing it for sake of health. In just the selfsame way the Mind inflicteth pain on the soul, to rescue it from pleasure, whence comes its every ill. The great ill of the soul is godlessness; then followeth fancy for all evil things and nothing good. So, then, Mind counteracting it doth work good on the soul, as the physician health upon the body.

4. But whatsoever human souls have not the Mind as pilot, they share in the same fate as souls of lives irrational. For [Mind] becomes co-worker with them, giving full play to the desires toward which [such souls] are borne - [desires] that from the rush of lust strain after the irrational; [so that such human souls,] just like irrational animals, cease not irrationally to rage and lust, nor are they ever satiate of ills. For passions and irrational desires are ills exceeding great; and over these God hath set up the Mind to play the part of judge and executioner. 5. Tat: In that case, father mine, the teaching (logos) as to Fate, which previously thou didst explain to me, risks to be overset. For that if it be absolutely fated for a man to fornicate, or commit sacrilege, or do some other evil deed, why is he punished - when he hath done the deed from Fate's necessity? Hermes: All works, my son, are Fate's; and without Fate naught of things corporal - or (i.e., either) good, or ill - can come to pass. But it is fated, too, that he who doeth ill, shall suffer. And for this cause he doth it - that he may suffer what he suffereth, because he did it.

6. But for the moment, [Tat,] let be the teaching as to vice and Fate, for we have spoken of these things in other [of our sermons]; but now our teaching (logos) is about the Mind: - what Mind can do, and how it is [so] different - in men being such and such, and in irrational lives [so] changed; and [then] again that in irrational lives it is not of a beneficial nature, while that in men it quencheth out the wrathful and the lustful elements. Of men, again, we must class some as led by reason, and others as unreasoning. 7. But all men are subject to Fate, and genesis and change, for these are the beginning and the end of Fate. And though all men do suffer fated things, those led by reason (those whom we said Mind doth guide) do not endure <a> like suffering with the rest; but, since they've freed themselves from viciousness, not being bad, they do not suffer bad. Tat: How meanest thou again, my father? Is not the fornicator bad; the murderer bad; and [so with] all the rest? Hermes: [I meant not that;] but that the Mind-led man, my son, though not a fornicator, will suffer just as though he had committed fornication, and though he be no murderer, as though he had committed murder. The quality of change he can no more escape than that of genesis. But it is possible for one who hath the Mind, to free himself from vice. 8. Wherefore I've ever heard, my son, Good Daimon also say - (and had He set it down in written words, He would have greatly helped the race of men; for He alone, my son, doth truly, as the Firstborn God, gazing on all things, give voice to words (logoi) divine) - yea, once I heard Him say: "All things are one, and most of all the bodies which the mind alone perceives. Our life is owing to [God's] Energy and Power and Aeon. His Mind is good, so is His Soul as well. And this being so, intelligible things know naught of separation. So, then, Mind, being Ruler of all things, and being Soul of God, can do whate'er it wills."

9. So do thou understand, and carry back this word (logos) unto the question thou didst ask before - I mean about Mind's Fate. For if thou dost with accuracy, son, eliminate [all] captious arguments (logoi), thou wilt discover that of very truth the Mind, the Soul of God, doth rule o'er all - o'er Fate, and Law, and all things else; and nothing is impossible to it - neither o'er Fate to set a human soul, nor under Fate to set [a soul] neglectful of what comes to pass. Let this so far suffice from the Good Daimon's most good [words]. Tat: Yea, [words] divinely spoken, father mine, truly and helpfully. But further still explain me this.

10. Thou said'st that Mind in lives irrational worked in them as [their] nature, co-working with their impulses. But impulses of lives irrational, as I do think, are passions. Now if the Mind co-worketh with [these] impulses, and if the impulses of [lives] irrational be passions, then is Mind also passion, taking its color from the passions. Hermes: Well put, my son! Thou questionest right nobly, and it is just that I as well should answer [nobly].

11. All things incorporeal when in a body are subject unto passion, and in the proper sense they are [themselves] all passions. For every thing that moves itself is incorporeal; while every thing that's moved is body. Incorporeals are further moved by Mind, and movement's (i.e., movement is) passion. Both, then, are subject unto passion - both mover and the moved, the former being ruler and the latter ruled. But when a man hath freed himself from body, then is he also freed from passion. But, more precisely, son, naught is impassible, but all are passible. Yet passion differeth from passibility; for that the one is active, while the other's passive. Incorporeals moreover act upon themselves, for either they are motionless or they are moved; but whichsoe'er it be, it's passion. But bodies are invaribly acted on, and therefore they are passible. Do not, then, let terms trouble thee; action and passion are both the selfsame thing. To use the fairer sounding term, however, does no harm.

12. Tat: Most clearly hast thou, father mine, set forth the teaching (logos). Hermes: Consider this as well, my son; that these two things God hath bestowed on man beyond all mortal lives - both mind and speech (logos) equal to immortality. He hath the mind for knowing God and uttered speech (logos) for eulogy of Him. And if one useth these for what he ought, he'll differ not a whit from the immortals. Nay, rather, on departing from the body, he will be guided by the twain unto the Choir of Gods and Blessed Ones.

13. Tat: Why, father mine! - do not the other lives make use of speech (logos)? Hermes: Nay, son; but (i.e., only) use of voice; speech is far different from voice. For speech is general among all men, while voice doth differ in each class of living thing. Tat: But with men also, father mine, according to each race, speech differs. Hermes: Yea, son, but man is one; so also speech is one and is interpreted, and it is found the same in Egypt, and in Persia, and in Greece. Thou seemest, son, to be in ignorance of Reason's (Logos) worth and greatness. For that the Blessed God, Good Daimon, hath declared: "Soul is in Body, Mind in Soul; but Reason (Logos) is in Mind, and Mind in God; and God is Father of [all] these."

14. The Reason, then, is the Mind's image, and Mind God's [image]; while Body is [the image] of the Form; and Form [the image] of the Soul. The subtlest part of Matter is, then, Air <or vital spirit>; of Air, Soul; of Soul, Mind; and of Mind, God. And God surroundeth all and permeateth all; while Mind Surroundeth Soul, Soul Air, Air Matter. Necessity and Providence and Nature are instruments of Cosmos and of Matter's ordering; while of intelligible things each is Essence, and Sameness is their Essence. But of the bodies of the Cosmos each is many; for through possessiong Sameness, [these] composed bodies, though they do change from one into another of themselves, do natheless keep the incorruption of their Sameness.

15. Whereas in all the rest of composed bodies, of each there is a certain number; for without number structure cannot be, or composition, or decomposition. Now it is units that give birth to number and increase it, and, being decomposed, are taken back again into themselves.

Matter is one; and this whole Cosmos - the mighty God and image of the mightier One, both with Him unified, and the conserver of the Will and Order of the Father - is filled full of Life. Naught is there in it throughout the whole of Aeon, the Father's [everlasting] Re-establishment - nor of the whole, nor of the parts - which doth not live. For not a single thing that's dead, hath been, or is, or shall be in [this] Cosmos. For that the Father willed it should have Life as long as it should be. Wherefore it needs must be a God.

16. How then, O son, could there be in the God, the image of the Father, in the plenitude of Life - dead things? For that death is corruption, and corruption destruction. How then could any part of that which knoweth no corruption be corrupted, or any whit of him the God destroyed? Tat: Do they not, then, my father, die - the lives in it, that are its parts? Hermes: Hush, son! - led into error by the term in use for what takes place. They do not die, my son, but are dissolved as compound bodies. Now dissolution is not death, but dissolution of a compound; it is dissolved not so that it may be destroyed, but that it may become renewed. For what is the activity of life? Is it not motion? What then in Cosmos is there that hath no motion? Naught is there, son!

17. Tat: Doth not Earth even, father, seem to thee to have no motion? Hermes: Nay, son; but rather that she is the only thing which, though in very rapid motion, is also stable. For how would it not be a thing to laugh at, that the Nurse of all should have no motion, when she engenders and brings forth all things? For 'tis impossible that without motion one who doth engender, should do so. That thou should ask if the fourth part (or element) is not inert, is most ridiculous; for the body which doth have no motion, gives sign of nothing but inertia.

18. Know, therefore, generally, my son, that all that is in Cosmos is being moved for increase or for decrease. Now that which is kept moving, also lives; but there is no necessity that that which lives, should be all same. For being simultaneous, the Cosmos, as a whole, is not subject to change, my son, but all its parts are subject unto it; yet naught [of it] is subject to corruption, or destroyed. It is the terms employed that confuse men. For 'tis not genesis that constituteth life, but 'tis sensation; it is not change that constituteth death, but 'tis forgetfulness. Since, then, these things are so, they are immortal all - Matter, [and] Life, [and] Spirit, Mind [and] Soul, of which whatever liveth, is composed.

19. Whatever then doth live, oweth its immortality unto the Mind, and most of all doth man, he who is both recipient of God, and co-essential with Him. For with this life alone doth God consort; by visions in the night, by tokens in the day, and by all things doth He foretell the future unto him - by birds, by inward parts, by wind, by tree. Wherefore doth man lay claim to know things past, things present and to come. 20. Observe this too, my son; that each one of the other lives inhabiteth one portion of the Cosmos -aquatic creatures water, terrene earth, and aery creatures air; while man doth use all these - earth, water air [and] fire; he seeth Heaven, too, and doth contact it with [his] sense.

But God surroundeth all, and permeateth all, for He is energy and power; and it is nothing difficult, my son, to conceive God.

21. But if thou wouldst Him also contemplate, behold the ordering of the Cosmos, and [see] the orderly behavior of its ordering (this is a play on the word "cosmos", which means "order, arrangement"); behold thou the Necessity of things made manifest, and [see] the Providence of things become and things becoming; behold how Matter is all-full of Life; [behold] this so great God in movement, with all the good and noble [ones] - gods, daimones and men! Tat: But these are purely energies, O father mine! Hermes: If, then, they're purely energies, my son - by whom, then, are they energized except by God? Or art thou ignorant, that just as Heaven, Earth, Water, Air, are parts of Cosmos, in just the selfsame way God's parts are Life and Immortality, [and] Energy, and Spirit, and Necessity, and Providence, and Nature, Soul, and Mind, and the Duration (that is, Aeon or Eternity) of all these that is called Good? And there are naught of things that have become, or are becoming, in which God is not.

22. Tat: Is He in Matter, father, then? Hermes: Matter, my son, is separate from God, in order that thou may'st attribute to it the quality of space. But what thing else than mass think'st thou it is, if it's not energized? Whereas if it be energized, by whom is it made so? For energies, we said, are parts of God. By whom are, then, all lives enlivened? By whom are things immortal made immortal? By whom changed things made changeable? And whether thou dost speak of Matter, of Body, or of Essence, know that these too are energies of God; and that materiality is Matter's energy, that corporeality is Bodies' energy, and that essentiality doth constituteth the energy of Essence; and this is God - the All. 23. And in the All is naught that is not God. Wherefore nor (i.e., neither) size, nor space, nor quality, nor form, nor time, surroundeth God; for He is All, and All surroundeth all, and permeateth all. Unto this Reason (Logos), son, thy adoration and thy worship pay. There is one way alone to worship God; [it is] not to be bad.

The journey continues....

*resources: The alchemical gardener: Theosophical society university press; Corpus Hermeticus; Miraj | the mystical night journey | holy ascension to the Ultimate Divine Presence.

Divine Diaspora

She blew my mind. I'm mesmerized and entwined;

entangled within the nexus; a green dream I'm lost whenever I'm seen

l slumber now, nothing can disturb me, I'm sinking much deeper into the absurd

ushered by healers to drift far away my body is starting to fray, I Pray

I can hold it together, some way I vaporize, I scintillate; just spray

me, I'm a genie in a bottle, for a day I dream, and so I drift, I play

only this moment I fly, I'm high in the sky pieces of me, I am a whirlwind, a twister; I am the eagles eye

The poppies like drops of ink spilling; it's colors flood into the fields of green like tears of Red blood

"I am the silent fragrance; I am not seen or heard spray me and I will dissipate without a word"

she transports me to a different space A childhood flashback to a place

where nothing is quite what it seems entangled within this curious scene

I'm feeling tired, I'm wasted and ill I'm sitting here perfectly still

Blow me away, O' diVine diaspora; pieces of me in exile all over the floor

the wind sweeps up the dust of my soul a pile of me, now falling down a hole

then I simply liquify; a nectar of love am I become the tears that angels cry

golden droplet part of the cosmic ocean moving planets into motion, with this alchemical potion

of Love; trance-formed, it's all of what we are connects us all to each and every celestial body and star

even a nebula; started off as a spark of elan vital; a force of light in the dark

after she bursts into colours of light in darkest moments of the night

and distant corners of the cosmic arenas

and flows through the most important part of every living creatures heart

and why we cross each others paths there's a reason each soul reunion has a season

we are entangled souls in earthy design

filaments woven in the fabric of time

just open your mind and a become another part of you, and be guided through the heart

from Worlds asunder, to the underworlds to heavens gates of rubies and pearls

this healer shows me how to die then look at life through my inner eye

to see the light I need the darkness if only for the smallest spark

of light to see the night to glimpse those gems kept safely out of sight

in the secret cavern in my heart where fires of creation kindle; and start

to dwindle out of sight, if not inspired with the spark of what we forgot

ignite the LOVE light makes it easy to surrender

instead of fight, just take the flight just befriend her, and remember

if you can give up your will, you'll find the real thrill and breathe in you- the moment, you will;

feel alive; get your fill and thanks to her kindness and skill;

with her consent we can experiment,

further still... by yasmine fatemi

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