THE EMERALD TABLETS OF THOTH PDF
1. The Emerald Tablets of Thoth the Athlantean. Translation by Doreal. A literal translation and interpretation of one of the most ancient and secret of the great. The Emerald Tablets of Thoth. Literal translation and interpretation of one of the most ancient and secret of the great works of ancient wisdom. Translated by. The Divine Pymander and the Emerald Tablets of Thoth Hermes Trismegistus EMERALD TABLET I: The History of Thoth, The Atlantean 15 Thoth.
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The Divine Pymander and the Emerald Tablets of Thoth Hermes Trismegistus Including the Glory of the World, the Table of Paradise. the Science of the. The Emerald Tablets Of Thoth. Ionut-Florin Moraru. T h e Em e r a l d T a b l e t s o f T h o t h t h e At l a n t e a n Tr a n sla t ion & I. The Emerald Tablets of Thoth are ancient relics enshrouded in mystery and intrigue. Free masonry, the ancient mysteries of old and the.
No thing in a body true. All that is incorporeal, is void of Lying. Everything that is made is corruptible. Nothing good upon Earth; nothing evil in Heaven. God is good; Man is evil. Good is voluntary, or of its own accord. Evil is involuntary, or against its will. The gods choose good things, as good things. Time is a Divine thing. Law is humane. Malice is the nourishment of the World. Time is the corruption of Man. Whatsoever is in Heaven is unalterable.
All upon Earth is alterable. Nothing in Heaven is servanted; nothing upon Earth free. Nothing unknown in Heaven; nothing known upon Earth.
The things upon Earth communicate not with those in Heaven. All things in Heaven are unblameable; all things upon Earth are subject to reprehension. That which is immortal is not mortal; that which is mortal is not immortal.
That which is sown is not always begotten; but that which is begotten always is sown. Of a dissolveable body, there are two times; one for sowing to generation, one from generation to death.
Of an everlasting Body, the time is only from the Generation. Dissolveable Bodies are increased and diminished. Dissolveable matter is altered into contraries; to wit, Corruption and Generation, but Eternal matter into itself, and its like. That which offsprings or begetteth another, is itself an offspring or begotten by another. Whasoever things belong to operation or working, are in a body. That which is immortal, partakes not of that which is mortal.
That which is mortal cometh not into a Body immortal; but that which is immortal cometh into that which is mortal. Operation or Workings are not carried upwards, but descend downwards. Things upon Earth, do nothing advantage those in Heaven; but all things in Heaven do profit and advantage all things upon Earth.
Heaven is capable, and a fit receptacle of everlasting Bodies; the Earth of corruptible Bodies. The Earth is brutish; the Heaven is reasonable or rational. Those things that are in Heaven are subjected or placed under it, but the things on earth are placed upon it. Heaven is the first element. Providence is Divine order. Necessity is the Minister or Servant of Providence.
Fortune is the carriage or effect of that which is without order; the Idol of operation, a lying Fantasie or opinion. What is God? The immutable or unalterable good. What is man? An unchangeable evil.
If thou perfectly remember these Heads, thou canst not forget those things which in more words I have largely expounded unto thee; for these are the contents or Abridgment of them. Avoid all conversation with the multitude or common people; for I would not have thee subject to Envy, much less to be ridiculous unto the many.
For the like always takes to itself that which is like, but the unlike never agrees with the unlike. Such discourses as these have very few Auditors, and peradventure very few will have, but they have something peculiar unto themselves. They do rather sharpen and whet evil men to their maliciousness; therefore, it behoveth to avoid the multitude, and take heed of them as not understanding the virtue and power of the things that are said.
How does thou mean, O Father? This O Son: And if he may lay the cause of Evil upon Fate or Destiny, he will never abstain from any evil work. Wherefore we must look warily to such kind of people, that being in ignorance they may be less evil for fear of that which is hidden and kept secret. Methought I saw one of an exceeding great stature, and of an infinite greatness, call me by my name, and say unto me, What wouldst thou hear and see?
Or what wouldst thou understand to learn and know? Then said I, Who are Thou?
I know what thou wouldst have, and I am always present with thee. Then I said, I would learn the things that are, and understand the nature of them, and know God. I answered that I would gladly hear. Then said he, Have me again in they mind, and whasoever though wouldst learn, I will teach thee. When he had thus said, he was changed in his Idea or Form, and straightway, in the twinkling of an eye, all things were opened unto me.
And I saw an infinite sight, all things were become light, both sweet and exceeding pleasant; and I was wonderfully delighted in the beholding it. But after a little while, there was a darkness made in part, coming down obliquely, fearful and hideous, which seemed unto me to be changed into a certain moist nature, unspeakably troubled, which yielded a smoke as from Fire; and from whence proceeded a voice unutterable, and very mournful, but inarticulate, inasmuch as it seemed to have come from the Light.
Then from that Light, a certain holy Word joined itself unto Nature, and outflew the pure and unmixed Fire from the moist nature upwards on high; it was exceeding Light, and sharp, and operative withal. And the Air, which was also light, followed the Spirit and mourned up to Fire from the Earth and the Water , insomuch that it seemed to hang and depend upon it.
And the Earth and the Water stayed by themselves so mingled together, that the Earth could not be seen for the Water, but they were moved because of the Spiritual word that was carried upon them. Then said Poemander unto me, Dost thou understand this vision, and what it meaneth?
I shall know, said I. Then said he, I am that Light, theMind, thy God, who am before that moist nature that appeared out of darkness; and that bright and lightful Word from the mind is the Son of God. How is that, quoth I? Thus, replied he, understand it: That which in thee seeth and heareth, the Word of the Lord, and the Mind the Father, God, differ not one from the other; and the union of these is Life. When he had said thus, for a long time we looked steadfastly one upon the other, insomuch that I trembled at his Idea or Form.
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But when he nodded to me, I beheld in my mind the Light that is in innumerable, and the truly indefinite ornament or world; and that the Fire is comprehended or contained in, or by a great moist Power, and constrained to keep its station.
Thus Pimander to me. But whence, quoth I, or whereof are the Elements of Nature made? Straightway leaped out, or exalted itself from the downward Elements of God, The Word of God, into the clean and pure Workmanship of Nature, and was united to the Workman, Mind, for it was Consubstantial; and so the downward born elements of Nature were left without Reason, that they might be the only Matter.
But the Workman, Mind, together with the Word, containing the circles, and whirling them about, turned round as a wheel, his own Workmanships; and suffered them to be turned from an indefinite Beginning to an indeterminable end, for they always begin where they end.
And the Circulation or running round of these, as the mind willeth, out of the lower or downward-born Elements, brought forth unreasonable or brutish Creatures, for they had no reason, the Air flying things, and the Water such as swim. And the Earth and the Water were separated, either from the other, as the Mind would; and the Earth brought forth from herself, such living creatures as she had, four-footed and creeping beasts, wild and tame. But the Father of all things, the Mind being Life and Light, brought forth Man like unto himself, whom he loved his proper Birth; for he was all beauteous, having the image of his Father.
For indeed God was exceedingly enamoured of his own form or shape, and delivered unto it all his own Workmanships. But he, seeing and understanding the Creation of the Workman in the whole, would needs also himself fall to work, and so was separated from the Father, being in the sphere of Generation or Operation.
Having all Power, he considered the Operations or Workmanships of the Seven; but they loved him, and everyone made him partaker of his own order. And he learning diligently, and understanding their Essence, and partaking their Nature, resolved to pierce and break through the Circumference of the Circles, and to understand the power of him that sits upon the Fire.
And having already all power of mortal things, of the Living, and of the unreasonable creatures of the World, stooped down and peeped through the Harmony, and breaking through the strength of the Circles, so showed and made manifest the downward-born Nature, the fair and beautiful Shape or Form of God. Which, when he saw, having in itself the unsatiable Beauty, and all the operations of the Seven Governors, and the Form or Shape of God, hesmiled for love, as if he had seen the shape or likeness in the Water, or the shadow upon the Earth, of the fairest Human form.
And seeing in the Water a Shape, a Shape like unto himself, in himself he loved it, and would cohabit with it, and immediately upon the resolution ensued the operation, and brought forth the unreasonable Image or Shape. Nature presently laying hold of what it so much loved, did wholly wrap herself about it, and they were mingled, for they loved one another.
And from this cause Man above all things that live upon earth is double: Mortal, because of his body, and Immortal, because of the substantial Man.
For being immortal, and having power of all things, he yet suffers mortal things, and such as are subject to Fate or Destiny. After these things, I said, Thou art my mind, and I am in love with Reason.
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Then said Pimander, This is the Mystery that to this day is hidden and kept secret; for Nature being mingled with man, brought forth a Wonder most Wonderful; for he having the nature of the Harmony of the Seven, from him whom I told thee, the Fire and the Spirit, Nature continued not, but forthwith brought forth seven Men, all Males and Females, and sublime, or on high, according to the Natures of the seven Governors.
And after these things, O Pimander, quoth I, I am now come into a great desire and longing to hear; do not digress or run out. But he said, Keep silence, for I have not yet finished the first speech. Behold, I am silent. The Generation therefore of these Seven was after this manner: And so all the members of the Sensible World, continued unto the period of the end, bearing rule and generating.
Hear now the rest of that speech thou so much desireth to hear. When that period was fulfilled, the bond of all things was loosed and untied by the will of God; for all living Creatures being Hermaphroditical, or Male and Female, were loosed and untied together with man; and so the Males were apart by themselves and the Females likewise.
And straightways God said to the Holy Word, Increase in increasing and multiplying in multitude all you my Creatures and Workmanships. And let him that is endued with mind, know himself to be immortal; and that the cause of death is the love of the body, and let him learn all things that are. When he had thus said, Providence by Fate of Harmony, made the mixtures and established the Generations, and all things were multiplied according to their kind.
And he that knew himself, came at length to the Superstantial of every way substantial good. But he that thro' the error of Love loved the Body, abideth wandering in darkness, sensible, suffering the things of death. But why do they that are ignorant, sin so much, that they should therefore be deprived of immortality? Thou seemest not to have understood what thou hast heard.
Peradventure I seem so to thee; but I both understand and remember them. I am glad for thy sake if thou understoodest them. Tell me why are they worthy of death, that are in death? Because there goeth a sad and dismal darkness before its body; of which darkness is the moist nature, of which moist nature the Body consisteth in the sensible world, from whence death is derived. Has thou understood this aright?
But why, or how doth he that understands himself, go or pass into God? That which the Word of God said, say I: Because the Father of all things consists of Life and Light, whereof man is made. Thou sayest very well. God and the Father is Light and Life, of which Man is made.
But yet tell me more, O my Mind, how I shall go into Life. God saith, Let man, endued with a mind, mark, consider, and know himself well. Have not all men a mind? Take heed what thou sayest, for I the mind come unto men that are holy and good, pure and merciful, and that live piously and religiously; and my presence is a help unto them.
And forthwith they know all things, and lovingly they supplicate and propitiate the Father; and blessing him, they give him thanks, and sing hymns unto him, being ordered and directed by filial Affection and natural Love. And before they give up their bodies to the death of them, they hate their senses, knowing their Works and Operations.
Rather I that am the Mind itself, will not suffer the operations or Works, which happen or belong to the body, to be finished and brought to perfection in them; but being the Porter or Doorkeeper, I will shut up the entrances of Evil, and cut off the thoughtful desires of filthy works. And such an one never ceaseth, having unfulfiled desires, and unsatisfiable concupiscences, and always fighting in darkness; for the Demon always afflicts and tormenteth him continually, and increaseth the fire upon him more and more.
Thou hast, O Mind, most excellently taught me all things, as I desired; but tell me, moreover, after the return is made, what then? First of all, in the resolution of the material body, the Body itself is given up to alteration, and the form which it had becometh invisible; and the idle manners are permitted, and left to the Demon, and the senses of the body return into their Fountains, being parts, and again made up into Operations.
And Anger, and concupiscence, go into the brutish or unreasonable nature; and the rest striveth upward by Harmony. And to the first Zone it giveth the power it had of increasing and diminishing. To the second, the machinations or plotting of evils, and one effectual deceit or craft. To the third, the idle deceit of Concupiscence. To the fourth, the desire of Rule, and unsatiable Ambition. To the fifth, profane Boldness, and the headlong rashness of confidence.
To the sixth, Evil and ineffectual occasions of Riches. To the seventh Zone, subtle Falsehood, always lying in wait. And then being made naked of all the Operations of Harmony, it cometh to the Eighth Nature, having its proper power, and singeth praises to the father with the things that are, and all they that are present rejoice, and congratulate the coming of it; and being made like to them with whom it converseth, it heareth also the Powers that are above the Eighth Nature, singing Praise to God in a certain voice that is peculiar to them.
And then in order they return unto the Father, and themselves deliver themselves to the Powers, and becoming Powers they are in God. This is the Good, and to them that know, to be desired. Furthermore, why sayest thou, What resteth, but that understanding all men thou become a guide, and way-leader to them that are worthy; that the kind of Humanity, or Mankind, may be saved by God?
When Pimander had thus said unto me, he was mingled among the Powers. But I, giving thanks, and blessing the father of all things, rose up, being enabled by him, and taught the Nature of the Nature of the whole, and having seen the greatest sight or spectacle. And I began to Preach unto men, the beauty and fairness of Piety and Knowledge. O ye people, men, born and made of the earth, which have given yourselves over to drunkenness and sleep, and to the ignorance of God, be sober and cease your surfeit, whereunto you are allured and visited by brutish and unreasonable sleep.
And they that heard me come willingly and with one accord; and then I said further: Why, O Men of the Offspring of Earth, why have you delivered yourselves over unto Death, having power to partake of Immortality? Repent and change your minds, you that have together walked in Error, and have been darkened in ignorance. Depart from that dark light, be partakers of Immortality, and leave or forsake corruption.
And some of them that heard me, mocking and scorning went away, and delivered themselves up to the way of Death. But others casting themselves down before my feet, besought me that they might be taught; but I, causing them to rise up, became a guide of mankind, teaching them the reasons how, and by what means they may be saved.
And when it was evening and the brightness of the same began wholly to go down, I commanded them to go down, I commanded them to give thanks to God; and when they had finished their thanksgiving, everyone returned to his own lodging. But I wrote in myself the bounty and benevolence of Pimander; and being filled with what I most desired, I was exceedingly glad. For the sleep of the body was the sober watchfulness of the mind; and the shutting of my eyes the true sight, and my silence great with child and full of good; and the pronouncing of my words the blossoms and fruits of good things.
And thus it came to pass or happened unto me, which I received from my mind, that is Pimander, the Lord of the Word; whereby I became inspired by God with the Truth. For which cause, with my soul and whole strength, I give praise and blessing unto God the Father. Holy is God, the Father of all things. Holy is God, whose will is performed and accomplished by his own powers. Holy is God, that determineth to be known, and is known by his own, or those that are his.
Holy art thou, that by thy Word has established all things. Holy art thou, of whom all Nature is the Image. Holy art thou, whom Nature hath not formed. Holy art thou, that art stronger than all power. Holy art thou, that art stronger than all excellency. Holy art thou, that art better than all praise. Accept these reasonable sacrifices from a pure soul, and a heart that stretched out unto thee. O unspeakable, unutterable, to be praised with silence!
I beseech thee, that I may never err from the knowledge of thee; look mercifully upon me, and enable me, and enlighten with this Grace those that are in Ignorance, the brothers of my kind, but thy Sons. Therefore I believe thee, and bear witness, and go into the Life and Light.
Blessed art thou, O Father; thy man would be sanctified with thee, as thou hast given him all power. For there were in the Chaos an infinite darkness in the Abyss or bottomless Depth, and Water, and a subtle in Spirit intelligible in Power; and there went out the Holy Light, and the Elements were coagulated from the Sand out of the moist substance. And all the Gods distinguished the Nature full of Seeds. And when all things were interminated and unmade up, the light things were divided on high.
And the heavy things were founded upon the moist Sand, all things being Terminated or Divided by Fire, and being sustained or hung up by the Spirit, they were so carried, and the Heaven was seen in Seven Circles. And the Gods were seen in their Ideas of the Stars, with all their signs, and the Stars were numbered with the Gods in them.
And the Sphere was all lined with Air, carried about in a circular motion by the Spirit of God. And every God, by his internal power, did that which was commanded him; and there were made four-footed things, and creeping things, and such as live in the water, and such as fly, and every fruitful seed, and Grass, and the Flowers of all Greens, all which had sowed in themselves the Seeds of Regeneration.
As also the Generations of Men, to the Knowledge of the Divine Works, and a lively or working Testimony of Nature, and a multitude of men, and the dominion of all things under Heaven, and the Knowledge of good things, and to be increased in increasing, and multiplied in multitude. And every Soul in Flesh, by the wonderful working of the Gods in the Circles, to the beholding of Heaven, the Gods Divine Works, and the operations of Nature; and for signs of good things, and the Knowledge of the Divine Power, and to find out every cunning Workmanship of good things.
So it beginneth to live in them, and to be wise according to the operation of the course of the circular Gods; and to be resolved into that which shall be great Monuments and Rememberances of the cunning Works done upon earth, leaving them to be read by the darkness of times.
And every Generation of living Flesh, of Fruit, Seed, and all Handicrafts, though they be lost, must of necessity be renewed by the renovation of the Gods, and of the Nature of a Circle, moving in number; for it is a Divine thing that every worldly temperature should be renewed by Nature; for in that which is Divine is Nature also established.
For there is one name or appellation of Nature or Increase, which concerneth things changeable, and another about things unchangeable, and about things unmoveable, that is to say, Things Divine and Humane; every one of that which himself will have so to be; but action or operation is of another thing, or elsewhere, as we have taught in other things, Divine and Humane, which must here also be understood.
For his Operation or Act is his will, and his Essence, to will all things to be. For what is God, and the Father, and the Good, but the Being of all things that yet are not, and the existence itself of those things that are? This is God, this is the Father, this is the Good, whereunto no other thing is present or approacheth.
For the World, and the Sun, which is also a Father by Participation, is not for all that equally the cause of Good, and of Life, to living creatures.
And if this be so, he is altogether constrained by the Will of the Good, without which it is not possible either to be, or to be begotten or made. But the Father is the cause of his Children, who hath a will both to sow and nourish that which is good by the Sun. For Good is always active or busy in making; and this cannot be in any other but in him that taketh nothing, and yet willeth all things to be; for I will not say, O Tat, making them; for he that maketh is defective in much time, in which sometimes he maketh not, as also of quantity and quality; for sometimes he maketh those things that have quantity and quality, and sometimes the contrary.
But God is the Father, and the Good, in being all things; for he both will be this and is it, and yet all this for himself as is true in him that can see it. For all things else are for this, it is the property of Good, to be known. This is the Good, O Tat. Thou hast filled us, O Father, with a sight both good and fair, and the eye of my mind is almost become more holy by the sight or Spectacle. I wonder not at it, for the sight of Good is not like the beam of the Sun, which being of a fiery shining brightness, maketh the eye blind by his excessive Light, that gazeth upon it; rather the contrary, for it enlighteneth, and so much increaseth the light of the eye, as any man is able to receive the influence of this intelligible clearness.
For it is more swift and sharp to pierce, and innocent or harmless withal, and full of immortality; and they are capable, and can draw any store of this spectacle and sight, do many times fall asleep from the Body, into this most fair and beauteous Vision; which thing Celius and Saturn our Progenitors obtained unto. I would we also, O Father, could do so. I would we could, O Son; but for the present we are less intent to the Vision, and cannot yet open the eyes of our mind to behold the incorrputible and incomprehensible Beauty of that Good; but then we shall see it, when we have nothing at all to say of it.
For the knowledge of it is a Divine Silence, and the rest of all the senses; for neither can he that understands that, understand anything else, nor he that sees that, see anything else, nor hear any other thing, nor in sum move the Body.
For shining steadfastly upon and round the whole mind, it enlighteneth all the Soul; and loosing it from the Bodily senses and motions, it draweth it from the Body, and changeth it wholly into the Essence of God.
For it is possible for the Soul, O Son, to be deified while yet it lodgeth in the Body of Man, if it contemplate the beauty of the Good. How does thou mean deifying, Father? There are differences, O Son, of every Soul. But how dost thou again divide the changes? Hast thou not heard in the general Speeches, that from one Soul of the universe are all those Souls which in the world are tossed up and down, as it were, and severally divided? Of these Souls there are many changes, some into a more fortunate estate, and some quite the contrary; for they which are of creeping things are changed into those of watery things; and those of things living in the water, to those of things living upon the Land; and Airy ones are changed into men, and human Souls, that lay hold of immortality, are changed intoDemons.
And so they go on into the Sphere or Region of the fixed Gods; for there are two choirs or companies of Gods, one of them that wander, and another of them that are fixed; And so this is the perfect glory of the Soul.
But the Soul entering into the body of a Man, if it continue evil, shall neither taste of immortality, nor is partaker of the Good. But being drawn back the same way, it returneth into creeping things; And this is the condemnation of an Evil Soul.
And the wickedness of a Soul is ignorance; for the Soul that knows nothing of the things that are, neither the Nature of them, nor that which is good, but is blinded, rusheth and dasheth against the bodily passions; and unhappy as it is, and not knowing itself, it serveth strange bodies and evil ones, carrying the Body as a burden, and not ruling but ruled: And this is the mischief of the Soul.
On the contrary, the virtue of the soul is Knowledge; for he that knows is both good and religious, and already Divine. But who is such a one, O Father? He that neither speaks nor hears many things; for he, O Son, that heareth two speeches, or hearings, fighteth in the shadow.
For God, and the Father, and Good, is neither spoken nor heard. This being so in all things that are, are the Senses, because they cannot be without them. But Knowledge differs much from Sense; for Sense is of things that surmount it, but Knowledge is the end of Sense.
Knowledge is the gift of God; for all Knowledge is unbodily, but useth the Mind as an instrument, as the Mind useth the Body. Therefore, both intelligible and material things, go both of them into bodies; for, of contraposition, that is, setting one against another, and contrariety, all things must consist.
And it is impossible it should be otherwise. Who, therefore, is this Material God? The fair and beautiful World, and yet it is not good; for it is material, and easily passible, nay, it is the first of all passible things; and the second of the things that are, and needy or wanting somewhat else.
And it was once made, and is always, and is ever in generation, and made, and continually makes, or generates things that have quantity and quality. For it is moveable, and every material motion is generation; but the intellectual stability moves the material motion after this manner. Because the World is a Sphere, that is, a head, and above the head there is nothing material, as beneath the feet there is nothing intellectual.
The whole Universe is material: The Mind is the head, and it is moved spherically, that is, like a head. Whatsoever, therefore, is joined or united to the Membrane or Film of the head, wherin the Soul is, is immortal, and as in the Soul of a made Body, hath its Soul full of the Body; but those that are further from that Membrane, have the Body full of Soul.
The whole is a living wight, and therefore consisteth of material and intellectual. And the World is the first and Man the second living wight after the World, but the first of things that are mortal; and therefore hath whatsoever benefit of the Soul all the other have: And yet for all this, he is not only not good, but flatly evil, as being mortal.
For the World is not good, as it is moveable; nor evil, as it is immortal. But man is evil, both as he is moveable, and as he is mortal.
The Spirit being diffused and going through the veins, and arteries, and blood, both moveth the living creature, and after a certain manner beareth it. And this is the death of the Body. All things depend of one beginning, and the beginning depends of that which is one and alone.
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And the beginning is moved, that it may again be a beginning; but that which is one, standeth and abideth, and is not moved. For God is not ignorant of Man, but knows him perfectly, and will be known by him. This only is healthful to man, the knowledge of God: This is the return of Olympus; by this only the soul is made good, and not sometimes good, and sometimes evil, but of necessity Good.
What meaneth thou, O Father? Consider, O Son, the Soul of a Child, when as yet it hath as yet received no dissolution of its body, which is not yet grown, but is very small: The like also happeneth to them that go out of the Body: For when the soul runs back into itself, the Spirit is contracted into the blood, and the Soul into the Spirit. But the Mind being made pure, and free from these clothings; and being Divine by Nature, taking a fiery body, rangeth abroad in every place, leaving the soul to judgment, and to the punishment it hath deserved.
When even now thou saidst that the Soul was the clothing or apparel of the Mind, and the Body of the Soul. O Son, he that hears must co-understand, and conspire in thought with him that speaks; yea, he must have his hearing swifter and sharper than the voice of the speaker. The disposition of these clothings or Covers is done in an Earthly Body; for it is impossible that the Mind should establish or rest itself, naked, and of itself in an Earthly Body; neither is the Earthly Body able to bear such immortality: And the Soul being also in some sort Divine, useth the Spirit as her Minister or Servant; and the Spirit governeth the living things.
When therefore the Mind is separated, and departeth from the Earthly Body, presently it puts on its Fiery Coat, which it could not do, having to dwell in an Earthly Body. For the Earth cannot suffer fire, for it is all burned of a small spark; therefore is the water poured round about the Earth, as a wall or defence, to withstand the flame of fire. But the Mind being the most sharp or swift of all the Divine Cogitations, and more swift than all the Elements, hath the fire for its Body.
For the Mind, which is the Workman of all, useth the fire as his Instrument in his Workmanship; and he that is the Workman of all useth it to the making of all things, as it is used by Man to the making of Earthly things only, for the Mind that is upon Earth, void or naked of fire, cannot do the business of men, nor that which is otherwise the affairs of God.
But the Soul of Man, and yet not everyone, but that which is pious and religious, is Angelic and Divine. And such a soul, after it is departed from the body, having striven the strife of Piety, becomes either Mind or God. And the strife of piety is to know God, and to injure no Man; and this way it becomes Mind.
But the impious Soul abideth in its own offence, punished of itself, and seeking an earthly and humane body to enter into. For no other Body is capable of a Humane Soul, neither is it lawful for a Man's Soul to fall into the Body of an unreasonable living thing: How then is the Soul of Man punished, O Father, and what is its greatest torment? Impiety, O my Son; for what Fire hath so great a flame as it?
Or what biting Beast doth so tear the Body as it doth the Soul? Or dost thou not see how many Evils the wicked Soul suffereth, roaring and crying out, I am burned, I am consumed, I know not what to say or do, I am devoured, unhappy wretch, of the evils that compass and lay hold upon me; miserable that I am, I neither hear nor see anything. These are the voices of a punished and tormented Soul, and not as many; and thou, O Son, thinkest that the Soul going out of the Body grows brutish or enters into a Beast; which is a very great error, for the Soul punished after this manner.
For the Mind, when it is ordered or appointed to get a Fiery Body for the services of God, coming down into the wicked soul, torments it with the whips of Sins, wherewith the wicked Soul, being scorged, turns itself to Murders and Contumelies, and Blasphemies, and divers violences, and other things by which men are injured. But into a pious soul, the mind entering, leads it into the Light of Knowledge. And such a Soul is never satisfied with singing praise to God, and speaking well of all men; and both in words and deeds always doing good, in imitation of her Father.
Therefore, O Son, we must give thanks and pray that we may obtain a good mind. The Soul therefore may be altered or changed into the better, but into the worse it is impossible. But there is a communion of souls, and those of Gods, communicate with those men, and those of Men with those of Beasts. For He is the best of all, and all things are less than He. But God is above all and about all; and the beams of God are operations; and the beams of the World are Natures; and the beams of Man are Arts and Sciences.
And this is the Government of the whole, depending upon the Nature of the One, and piercing or coming down by the one Mind, than which nothing is more Divine and more efficacious or operative; and nothing more uniting, or nothing is more One. This is the Bonas Genius, or good Demon: And unhappy soul that is empty of it. And wherefore, Father? Know, Son, that every Soul hath the Good Mind; for of that it is we now speak, and not of that Minister of whom we said before, that he was sent from the Judgment.
For the Soul without the Mind can neither say nor do anything; for many times the Mind flies away from the Soul, and in that hour the Soul neither seeth nor heareth, but is like an unreasonable thing; so great is the power of the Mind.
But neither brooketh it an idle or lazy Soul, but leaves such an one fastened to the Body, and by it is pressed down. Rather, if we shall be bold to speak the truth, he that is a Man indeed is above them, or at least they are equal in power, one to the other.
For none of the things in Heaven will come down upon Earth, and leave the limits of Heaven, but a Man ascends up into Heaven, and measures it. And he knoweth what things are on high, and what below, and learneth all other things exactly. And that which is the greatest of all, he leaveth not the Earth, and yet is above: So great is the greatness of his Nature.
Wherefore, by these two are all things governed, the World and Man; but they and all things else of that which is One. But do thou contemplate in thy Mind how that which to many seems hidden and unmanifest may be most manifest to thee.
For it were not all, if it were apparent, for whatsoever is apparent is generated or made; for it was made manifest, but that which is not manifest is ever. For it needeth not be manifested, for it is always. And he maketh all other things manifest, being unmanifest, as being always, and making other things manifest, he is not made manifest.
Himself is not made, yet in fantasie he fantasieth all things, or in appearance he maketh them appear; for appearance is only of those things that are generated or made, for appearance is nothing but generation.
But he that is One, that is not made nor generated, is also unapparent and unmanifest. But making all things appear, he appeareth in all, and by all; but especially he is manifested to or in those things wherein himself listeth. Thou, therefore, O Tat, my Son, pray first to the Lord and Father, and to the Alone, and to the One, from whom is one to be merciful to thee, that thou mayest know and understand so great a God; and that he would shine one of his beams upon thee in thy understanding.
For only the Understanding see that which is not manifest, or apparent, as being itself not manifest or apparent; and if thou canst, O Tat, it will appear to the eyes of thy Mind.
For the Lord, void of envy, appeareth through the whole world. Thou mayest see the intelligence, and take it into they hands, and contemplate the image of God. But if that which is in thee, be not known or apparent unto thee, how shall he in thee be seen, and appear unto thee by the eyes?
But if thou will see him, consider and understand the Sun, consider the course of the Moon, consider the order of the Stars. Who is he that keepeth order? For all order is circumscribed or terminated in number and place. The Sun is the greatest of the Gods in Heaven, to whom all the Heavenly Gods give place, as to a King and Potentate; and yet he being such an one, greater than the Earth or the Sea, is content to suffer infinite lesser stars to walk and move above himself: Every one of these Stars that are in Heaven do not make the like, or an equal course; who is it that hath prescribed unto every one the manner and the greatness of their course?
This Bear that turns round about its own self, and carries round the whole World with her, who possessed and made such an Instrument? Exalt not thine heart above the children of men, lest it be brought lower than the dust. If thou be great among men, be honored for knowledge and gentleness. If thou seeketh to know the nature of a friend, ask not his companion, but pass a time alone with him. Debate with him, testing his heart by his words and his bearing.
That which goeth into the store-house must come forth, and the things that are thine must be shared with a friend. Knowledge is regarded by the fool as ignorance, and the things that are profitable are to him hurtful. He liveth in death. It is therefore his food. The wise man lets his heart overflow but keeps silent his mouth. O man, list to the voice of wisdom; list to the voice of light.
Mysteries there are in the Cosmos that unveiled fill the world with their light. Let he who would be free from the bonds of darkness first divine the material from the immaterial, the fire from the earth; for know ye that as earth descends to earth, so also fire ascends unto fire and becomes one with fire.
He who knows the fire that is within himself shall ascend unto the eternal fire and dwell in it eternally. Fire, the inner fire, is the most potent of all force, for it overcometh all things and penetrates to all things of the Earth. Man supports himself only on that which resists. So Earth must resist man else he existeth not. All eyes do not see with the same vision, for to one an object appears of one form and color and to a different eye of another.
So also the infinite fire, changing from color to color, is never the same from day to day. Thus, speak I, Thoth, of my wisdom, for man is a fire burning bright through the night; never is quenched in the veil of the darkness, never is quenched by the veil of the night. Hark ye, O man, and list to this wisdom: where do name and form cease? Only in consciousness, invisible, an infinite force of radiance bright.
The forms that ye create by brightening thy vision are truly effects that follow thy cause. Man is a star bound to a body, until in the end, he is freed through his strife.
Only struggle and toiling thy utmost shall the star within thee bloom out in new life. He who knows the commencement of all things, free is his star from the realms of night.
Remember, O man, that all which exists is only another form of that which exists not. Everything that has being is passing into yet other being and thou thyself are not an exception. Consider the Law, for all is Law. Seek not that which is not of the Law, for such exists only in the illusions of the senses. Wisdom cometh to all her children even as they cometh unto wisdom. All through the ages, the light has been hidden. Awake, O man, and be wise.
Deep in the mysteries of life have I traveled, seeking and searching for that which is hidden. List ye, O man, and be wise. Oft have I journeyed the deep hidden passage, looked on the Light that is Life among men. Found I that man is but living in darkness, light of the great fire is hidden within. Before the Lords of hidden Amenti learned I the wisdom I give unto men. Formed are not they as the children of men?
Far from the future, formless yet forming, came they as teachers for the children of men. Live they forever, yet not of the living, bound not to life and yet free from death.
Rule they forever with infinite wisdom, bound yet not bound to the dark Halls of Death. Life they have in them, yet life that is not life, free from all are the Lords of the ALL. Vast is their countenance, yet hidden in smallness, formed by a forming, known yet unknown.
Three holds the key of all hidden magic, creator he of the Halls of the Dead; sending forth power, shrouding with darkness, binding the souls of the children of men; sending the darkness, binding the soul force; director of negative to the children of men.
Four is he who looses the power. Lord, he, of Life to the children of men. Light is his body, flame is his countenance; freer of souls to the children of men. Five is the master, the Lord of all magic—Key to The Word that resounds among men. Six is the Lord of Light, the hidden pathway, part of the souls of the children of men.
Seven is he who is Lord of the vastness, master of Space and the key of the Times. Eight is he who orders the progress; weighs and balances the journey of men.
Nine is the father, vast he of countenance, forming and changing from out of the formless. Meditate on the symbols I give thee.
Keys are they, though hidden from men. Reach ever upward, O Soul of the morning. Turn thy thoughts upward to Light and to Life. Find in the keys of the numbers I bring thee, light on the pathway from life unto life. Seek ye with wisdom. Turn thy thoughts inward.
Close not thy mind to the Flower of Light. Place in thy body a thought-formed picture. Think of the numbers that lead thee to Life. Clear is the pathway to he who has wisdom. Open the door to the Kingdom of Light. Pour forth thy flame as a Sun of the morning. Shut out the darkness and live in the day. Take thee, O man! As part of thy being, the Seven who are but are not as they seem. Opened, O man!
Have I my wisdom. Follow the path in the way I have led. Freely I give to thee of my wisdom gathered from the time and space of this cycle; master of mysteries, Sun of the morning, Thoth the teacher of men, is of ALL. Then in my heart grew there a great longing to conquer the pathway that led to the stars.
Year after year, I sought after wisdom, seeking new knowledge, following the way, until at last my Soul, in great travail, broke from its bondage and bounded away. Free was I from the bondage of earth-men. Free from the body, I flashed through the night. Unlocked at last for me was the star-space.
Free was I from the bondage of night. Now to the end of space sought I wisdom, far beyond knowledge of finite man. Strange, beyond knowledge, were some of the planets, great and gigantic, beyond dreams of men. Yet found I Law, in all of its beauty, working through and among them as here among men. Rested I there on a planet of beauty. Strains of harmony filled all the air.
Shapes there were, moving in Order, great and majestic as stars in the night; mounting in harmony, ordered equilibrium, symbols of the Cosmic, like unto Law. Many the stars I passed in my journey, many the races of men on their worlds; some reaching high as stars of the morning, some falling low in the blackness of night.
Each and all of them struggling upward, gaining the heights and plumbing the depths, moving at times in realms of brightness, living through darkness, gaining the Light. Know, O man, that Light is thine heritage. Know that darkness is only a veil. Sealed in thine heart is brightness eternal, waiting the moment of freedom to conquer, waiting to rend the veil of the night. Some I found who had conquered the ether. Free of space were they while yet they were men.
Using the force that is the foundation of ALL things, far in space constructed they a planet, drawn by the force that flows through the ALL; condensing, coalescing the ether into forms that grew as they willed. Outstripping in science, they, all of the races, mighty in wisdom, sons of the stars.
Long time I paused, watching their wisdom. Saw them create from out of the ether cities gigantic of rose and gold. Formed forth from the primal element, base of all matter, the ether far flung. Far in the past, they had conquered the ether, freed themselves from the bondage of toil; formed in their mind only a picture and swiftly created, it grew.
Forth then, my soul sped, throughout the Cosmos, seeing ever, new things and old; learning that man is truly space-born, a Sun of the Sun, a child of the stars. Know ye, O man, whatever form ye inhabit, surely it is one with the stars. Thy bodies are nothing but planets revolving around their central suns. When ye have gained the light of all wisdom, free shall ye be to shine in the ether—one of the Suns that light outer darkness—one of the space-born grown into Light.
Formed forth ye, from the primal ether, filled with the brilliance that flows from the source, bound by the ether coalesced around, yet ever it flames until at last it is free. Lift up your flame from out of the darkness, fly from they night and ye shall be free. Travelled I through the space-time, knowing my soul at last was set free, knowing that now might I pursue wisdom. Until at last, I passed to a plane, hidden from knowledge, known not to wisdom, extension beyond all that we know.
Now, O man, when I had this knowing, happy my soul grew, for now I was free. Listen, ye space-born, list to my wisdom: know ye not that ye, too, will be free. List ye again, O man, to my wisdom, that hearing, ye too, might live and be free. Not of the earth are ye—earthy, but child of the Infinite Cosmic Light.
Now, to ye, I give knowledge, freedom to walk in the path I have trod, showing ye truly how by my striving, I trod the path that leads to the stars. Hark ye, O man, and know of thy bondage, know how to free thyself from the toils.
Out of the darkness shall ye rise upward, one with the Light and one with the stars. Follow ye ever the path of wisdom. Only by this can ye rise from below. Know ye, O man, that all space is ordered. Order and balance are the Law of the Cosmos. Follow and ye shall be One with the ALL. He who would follow the pathway of wisdom, open must be to the Flower of Life, extending his consciousness out of the darkness, flowing through time and space in the ALL.
Deep in the silence, first ye must linger until at last ye are free from desire, free from the longing to speak in the silence. Conquer by silence, the bondage of words. Abstaining from eating until ye have conquered desire for food, that is bondage of soul.
The Emerald Tablets of Thoth (Hermes Trimesgistus)
Then lie ye down in the darkness. Close ye your eyes from the rays of the Light. Center thy soul-force in the place of thine consciousness, shaking it free from the bonds of the night. Place in thy mind-place the image thou desireth. Picture the place thou desireth to see. Vibrate back and forth with thy power. Loosen the soul from out of its night.
Fiercely must thou shake with all of thy power until at last thy soul shall be free. Mighty beyond words is the flame of the Cosmic, hanging in planes, unknown to man; mighty and balanced, moving in Order, music of harmonies, far beyond man.
Spark of the flame art thou, O my children, burning with color and living with music. List to the voice and thou shalt be free. Knew ye not man, that out of the darkness, Light shall flame forth, a symbol of ALL. Pray ye this prayer for attaining of wisdom. Pray for the coming of Light to the ALL. Lift up my fire from out of the darkness, magnet of fire that is One with the ALL.
Lift up my soul, thou mighty and potent. Child of the Light, turn not away. Draw me in power to melt in thy furnace; One with all things and all things in One, fire of the lifestrain and One with the Brain. Ever through space ye may seek wisdom, bound not by fetters forged in flesh. Onward and upward into the morning, free flash, O Soul, to the realms of Light.
Move thou in Order, move thou in Harmony, freely shalt move with the Children of Light. Seek ye and know ye, my Key of Wisdom.
Thus, O man, ye shall surely be free. Aeon on aeon thou existed in beauty, a shining through the darkness of night. Master, He, from a cycle beyond us, living in bodies as one among men.
Not as the earth-born, He from beyond us, Sun of a cycle, advanced beyond men. Know ye, O man, that Horlet the Master, was never one with the children of men. Far in the past time when Atlantis first grew as a power, appeared there one with the Key of Wisdom, showing the way of Light to all.
Showed he to all men the path of attainment, way of the Light that flows among men. Mastering darkness, leading the Man-Soul, upward to heights that were One with the Light.
Divided the Kingdoms, He into sections. Ten were they, ruled by children of men.
Upon another, built He a Temple, built but not by the children of men. Out of the Ether called He its substance, moulded and formed by the power of Ytolan into the forms He built with His mind. Mile upon mile it covered the island, space upon space it grew in its might. Black, yet not black, but dark like the space-time, deep in its heart the Essence of Light. Swiftly the Temple grew into being, moulded an shaped by the Word of the Dweller, called from the formless into a form.
Builded He then, within it, great chambers, filled them from forms called forth from the Ether, filled them with wisdom called forth by His mind. Formless was He within his Temple, yet was He formed in the image of man. Dwelling among them yet not of them, strange and far different was He from the children of men.
Chose He then from among the people, Three who became his gateway. Chose He the Three from the Highest to become his links with Atlantis. Messengers they, who carried his councel, to the kings of the children of men. Brought He forth others and taught them wisdom; teachers, they, to the children of men. Placed He them on the island of Undal to stand as teachers of Light to men. Each of those who were thus chosen, taught must he be for years five and ten.
Only thus could he have understanding to being Light to the children of men. Thus there came into being the Temple, a dwelling place for the Master of man. I, Thoth, have ever sought wisdom, searching in darkness and searching in Light.
Long in my youth I traveled the pathway, seeking ever new knowledge to gain. Until after much striving, one of the Three, to me brought the Light. Brought He to me the commands of the Dweller, called me from darkness into the Light. Brought He me, before the Dweller, deep in the Temple before the great Fire. Down I knelt before that great wisdom, feeling the Light flowing through me in waves.
Long have ye sought the pathway to the Light. Each soul on earth that loosens its fetters shall soon be made free from the bondage of night. Forth from the darkness have ye arisen, closer approached the Light of your goal. Here ye shall dwell as one of my children, keeper of records gathered by wisdom, instrument thou of the Light from beyond.
Ready be thou made to do what is needed, perserver of wisdom though the ages of darkness that shall come fast on the children of men.
Live thee here and drink of all wisdom. Secrets and mysteries unto thee shall unveil. Give thou of thy Light that I may be free. Go thee now and learn greater wisdom. Followed I then the path to the star planes, followed I then the pathway to Light. Unveiled before me, ever more wisdom until I reached a new knowledge: found that all is part of an ALL, great and yet greater than all that we know. Deep and yet deeper, more mysteries I found.
Light there was in ancient Atlantis. Yes, darkness, too, was hidden in all. Fell from the Light into the darkness, some who had risen to heights among men. Proud they became because of their knowledge, proud were they of their place among men. Deep delved they into the forbidden, opened the gateway that led to below. Sought they to gain ever more knowledge but seeking to bring it up from below. He who descends below must have balance, else he is bound by lack of our Light.
Haec est totius fortitudinis fortitudo fortis, quia vincet omnem rem subtilem, omnemque solidam penetrabit. Sic mundus creatus est. Hinc erunt adaptationes mirabiles, quarum modus est hic. Itaque vocatus sum Hermes Trismegistus, habens tres partes philosophiae totius mundi. Completum est quod dixi de operatione Solis.
Influence[ edit ] In its several Western recensions, the Tablet became a mainstay of medieval and Renaissance alchemy. The concise text was a popular summary of alchemical principles, wherein the secrets of the philosopher's stone were thought to have been described.
Many manuscripts of this copy of the Emerald Tablet and the commentary of Ortolanus survive, dating at least as far back as the fifteenth century. Ortolanus, like Albertus Magnus before him saw the tablet as a cryptic recipe that described laboratory processes using deck names or code words.
This was the dominant view held by Europeans until the fifteenth century. Trithemius equated Hermes' one thing with the monad of pythagorean philosophy and the anima mundi. Jung identified The Emerald Tablet with a table made of green stone which he encountered in the first of a set of his dreams and visions beginning at the end of , and climaxing in his writing Seven Sermons to the Dead in Who hath set the bounds to the Sea?
Holy is God, whose will is performed and accomplished by his own powers. But all things are full of Soul, and all things are properly moved by it; some things about the Heaven, and some things about the Earth; and neither of those on the right hand to the left; nor those on the left hand to the right; nor those things that are above, downward; nor those things that are below, upwards.
The whole Universe is material: The Son of God will be another.
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